Compel Them to Come In

Compel them to come in."--Luke 14:23.

I feel in such a haste to go out and obey this commandment this morning, by compelling those to come in who are now tarrying in the highways and hedges, that I cannot wait for an introduction, but must at once set about my business.

Hear then, O ye that are strangers to the truth as it is in Jesus--hear then the message that I have to bring you. Ye have fallen, fallen in your father Adam; ye have fallen also in yourselves, by your daily sin and your constant iniquity; you have provoked the anger of the Most High; and as assuredly as you have sinned, so certainly must God punish you if you persevere in your iniquity, for the Lord is a God of justice, and will by no means spare the guilty. But have you not heard, hath it not long been spoken in your ears, that God, in his infinite mercy, has devised a way whereby, without any infringement upon his honour, he can have mercy upon you, the guilty and the undeserving? To you I speak; and my voice is unto you, O sons of men; Jesus Christ, very God of very God, hath descended from heaven, and was made in the likeness of sinful flesh. begotten of the Holy Ghost, he was born of the Virgin Mary; he lived in this world a life of exemplary holiness, and of the deepest suffering, till at last he gave himself up to die for our sins, "the just for the unjust, to bring us to God." And now the plan of salvation is simply declared unto you--"Whosoever believeth in the Lord Jesus Christ shall be saved." For you who have violated all the precepts of God, and have disdained his mercy and dared his vengeance, there is yet mercy proclaimed, for "whosoever calleth upon the name of the Lord shall be saved." "For this is a faithful saying and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief;" "whosoever cometh unto him he will in no wise cast out, for he is able also to save unto the uttermost them that come unto God by him, seeing he ever liveth to make intercession for us."

Now all that God asks of you--and this he gives you--is that you will simply look at his bleeding dying son, and trust your souls in the hands of him whose name alone can save from death and hell. Is it not a marvelous thing, that the proclamation of this gospel does not receive the unanimous consent of men? One would think that as soon as ever this was preached, "That whosoever believeth shall have eternal life," every one of you, "casting away every man his sins and his iniquities," would lay hold on Jesus Christ, and look alone to his cross. But alas! such is the desperate evil of our nature, such the pernicious depravity of our character, that this message is despised, the invitation to the gospel feast is rejected, and there are many of you who are this day enemies of God by wicked works, enemies to the God who preaches Christ to you today, enemies to him who sent his Son to give his life a ransom for many. Strange I say it is that it should be so, yet nevertheless it is the fact, and hence the necessity for the command of the text,--"Compel them to come in."

Children of God, ye who have believed, I shall have little or nothing to say to you this morning; I am going straight to my business--I am going after those that will not come--those that are in the byways and hedges, and God going with me, it is my duty now to fulfil this command, "Compel them to come in."

Compel Them to Come In
December 5, 1858 by C. H. SPURGEON 1834-1892

The Soul Winner

In his book The Soul Winner, Charles Haddon Spurgeon says, “The soul-winner must be a master of the art of prayer. You cannot bring souls to God if you do not go to God yourself. You must get your battle-axe, and your weapons of war, from the armoury of sacred communication with Christ. If you are much alone with Jesus, you will catch His Spirit. You will be fired with the flame that burned in His breast and consumed His life. You will weep with the tears that fell upon Jerusalem when He saw it perishing; and if you cannot speak so eloquently as He did, yet shall there be about what you say somewhat of the same power which in Him thrilled the hearts and awoke the consciences of men. My dear hearers, especially you members of the church, I am always so anxious lest any of you should begin to lie upon your oars, and take things easy in the matters of God’s kingdom. There are some of you—I bless you, and I bless God at the remembrance of you—who are in season, and out of season, in earnest for winning souls, and you are the truly wise; but I fear there are others whose hands are slack, who are satisfied to let me preach, but do not themselves preach; who take these seats, and occupy these pews, and hope the cause goes well, but that is all they do” (246-47).

The Existence of God

The Bible does not seek to prove the existence of God, it assumes it. The Puritan John Preston said, “Now concerning God, two things are to be known: (1) that He is, (2) what He is” (The Golden Treasury of Puritan Quotations).

It is Assumed in the Scriptures

Genesis 1:1 begins like this: “In the beginning God.” Moses, who wrote the book of Genesis also wrote Psalm 90 and in verse 2 He elaborates on the phrase in Genesis 1:1 when he says, “Before the mountains were brought forth, Or ever You had formed the earth and the world, Even from everlasting to everlasting, You are God.” The apostle John makes an attempt at this in his gospel when speaking of God the Son, the Lord Jesus Christ. He says in John 1:1-2 - “In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God.” You must understand when you hear the words “beginning” in Genesis 1:1 and John 1:1-2, it is not saying that God has a beginning. In fact both of those verses say nothing about this. Genesis 1:1 takes us to the beginning of the creation of the heavens and the earth. John 1:1-2 takes us to the beginning but it’s not referring to the beginning of the Word to assume that He was created or had a beginning. No it is taking us into a realm where our understanding ceases to exist. The verse would be better read this way: “In the beginning, whenever there was a beginning, the Word! ”Psalm 90:2 states it appropriately: “Before the mountains were brought forth, Or ever You had formed the earth and the world, Even from everlasting to everlasting, You are God.”

It is Revealed in the Creation

We read verses like Psalm 19:1 which says, “The heavens declare the glory of God; and the firmament shows His handiwork.” Or Romans 1:19-20 which says, “Because what may be known of God is manifest in them, for God has shown it to them. 20 For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse.” God has always existed. The Bible does not set out to prove this, it assumes it directly or in creation. William Temple gives us this warning: “It is much worse to have a false idea of God than no idea at all” (Christianity Today, Vol.34, No.3, September 15, 1989).

It is Proven Theologically

Let me give you 6 arguments that theologians propose:

Teleological - This comes from the Greek word teleios which means, “perfection,” “result,” or “end.” When you look at something that has been finished or perfected, we conclude its resulting design must have had a designer. (eg. Watch) Design implies a designer.

Ontological - Ontos is a Greek participle from the verb translated “to be.” This argument reasons that man’s ability to conceive of an absolutely perfect Being implies the reality and existence of that Being.

Aesthetical - Because there is beauty and truth in the world, it is logical to assume that somewhere in the universe is a standard upon which beauty and truth are based.

Volitional - Because man faces a myriad of choices and exercises volition, it is logical to assume that there must be an infinite will somewhere. The world exists as an expression of that will.

Moral - That we know there is right and wrong suggests the necessity of an absolute standard.

Cosmological - Cosmology is the argument of cause and effect. The world and the universe exist, and we conclude that someone made it. That makes more sense than believing that everything came out of nothing—that at one point nothing equaled all things—which is essentially what the theory of evolution says.

As we carefully examine the world, we learn more about the One who made it. The cause of limitless space must be infinite. The cause of endless time must be eternal. The cause of perpetual motion must be powerful. The cause of complexity must be omniscient. The cause of consciousness must be personal. The cause of feeling must be emotional. The cause of will must be volitional. The cause of ethical values must be moral. The cause of religious values must be spiritual. The cause of beauty must be aesthetic. The cause of righteousness must be holy. The cause of justice must be just. The cause of love must be loving. The cause of life must be living

Our world gives evidence that there must be a God who is the cause of all those qualities, which are merely reflections of His character. And the Bible substantiates everyone.

John Owen on Knowing God

The Doctrine of God

“On January 7, 1855, the minister of New Park Street Chapel, Southwark, England, opened his morning sermon as follows:

 ‘It has been said by someone that “the proper study of mankind is man.” I will not oppose the idea, but I believe it is equally true that the proper study of God’s elect is God; the proper study of a Christian is the Godhead. The highest science, the loftiest speculation, the mightiest philosophy, which can ever engage the attention of a child of God, is the name, the nature, the person, the work, the doings, and the existence of the great God whom he calls his Father.

There is something exceedingly improving to the mind in a contemplation of the Divinity. It is a subject so vast, that all our thoughts are lost in its immensity; so deep, that our pride is drowned in its infinity. Other subjects we can compass and grapple with; in them we feel a kind of self-content, and go our way with the thought, “Behold I am wise.” But when we come to this master science, finding that our plumb line cannot sound its depth, and that our eagle eye cannot see its height, we turn away with the thought that vain man would be wise, but he is like a wild ass’s colt; and with solemn exclamation, “I am but of yesterday, and know nothing.” No subject of contemplation will tend more to humble the mind, than thoughts of God. . .

But while the subject humbles the mind, it also expands it. He who often thinks of God, will have a larger mind than the man who simply plods around this narrow globe. . . . The most excellent study for expanding the soul, is the science of Christ, and Him crucified, and the knowledge of the Godhead in the glorious Trinity. Nothing will so enlarge the intellect, nothing so magnify the whole soul of man, as a devout, earnest, continued investigation of the great subject of the Deity.

And, whilst humbling and expanding, this subject is eminently consolatory. Oh, there is, in contemplating Christ, a balm for every wound; in musing on the Father, there is a quietus for every grief; and in the influence of the Holy Ghost, there is a balsam for every sore. Would you lose your sorrow? Would you drown your cares? Then go, plunge yourself in the Godhead’s deepest sea; be lost in his immensity; and you shall come forth as from a couch of rest, refreshed and invigorated. I know nothing which can so comfort the soul; so calm the swelling billows of sorrow and grief; so speak peace to the winds of trial, as a devout musing upon the subject of the Godhead. It is to that subject that I invite you this morning.

These words, spoken over a century ago by twenty-year old C. H. Spurgeon were true then, and they are true now. But the human dilemma is that man does not want to engage in “the most excellent study for expanding the soul,” nor does he want to contemplate “Christ, and Him crucified, and the knowledge of the Godhead in the glorious Trinity.” Man’s true  desire is he wished the God of the Bible did not exist at all and would rather have the god of his own making. Erwin Lutzer, in his book, “Ten Lies About God,” writes: “‘I believe in God’ is perhaps one of the most meaningless statements we can make today. The word God has become a canvas on which each is free to paint his own portrait of the divine; like the boy scribbling at his desk, we can draw God according to whatever specifications we please. For some He is ‘psychic energy”; for others He is ‘whatever is stronger than I am’ or ‘an inner power to lead us to deeper consciousness.’ To say, ‘I believe in God’ might simply mean that we are seeing ourselves in a full-length mirror” (pp.2-3). Donald McCullough adds: “When the true story gets told, whether in the partial light of historical perspective or in the perfect light of eternity, it may well be revealed that the worst sin of the church at the end of the twentieth century has been the trivialization of God...We prefer the illusion of a safer deity, and so we have pared God down to more manageable proportions” (Ten Lies About God by Erwin Lutzer). How do you see God? Do you see Him as “a safer deity” or a “God of more manageable proportions?” Listen to how these two concepts play out in our society.

Some see God as an eager bellhop. He’s always there when you need him. He carries your baggage. He never argues with you because you’re in charge. His only responsibility is to make you happy. What he gets from you is: a smile, a thank you, and, if he’s lucky, a tip.

Others see Him as a stern school teacher whose destiny it seems is to ruin a year of your life. He’s the ultimate record keeper who monitors all your activities and gives hard tests to see if his students suffer. He has wants and demands, but seemingly never gives or encourages.

Some even see Him as an impersonal scientist. He’s intellectual but not emotional. He spends all his time locked away in his heavenly laboratory working on unknowable wonders.

If not an eager bellhop, stern school teacher, or impersonal scientist. Some see him as a clever magician who must always work through signs, miracles and wonders. If there is no manifestation of power, they conclude God really isn’t involved. Jesus said to the Pharisees: “A wicked and perverse generation seeks after a sign” (Mat.16:4).

You may have heard this one: a heavenly grandfather. Whose presence is acknowledged. Who is visited occasionally. Who “smiles and tells them he loves them” when they misbehave.

Lastly, some see him as Mr. Fix-It. “To view God merely as Mr. Fix-It makes Him worthless for anything else. He’s great when were in a fix; but unnecessary when everything is going well” (Points and article from Masterpiece Magazine, Gregg Cantelmo, 6-7). To view God in this way is painting your own portrait of the Divine,” as Erwin Lutzer says. And to do that is nothing short of idolatry. To view God in any way or manner other than what is given in the Bible is idolatry. “Contrary to popular belief, idolatry is more than bowing down to a small figure or worshiping in a pagan temple. According to the Bible, it is thinking anything about God that isn’t true or attempting to transform Him into something He isn’t” (John MacArthur, Our Awesome God, Introduction, 7).

So for us to understand who God is and what He is like, we have to come to the Bible alone. We cannot entertain, “Well, I think God is like....” and our definition be other than what the Bible gives. We must come to the Bible to understand God. I use that term “understand” only to mean that such is only possible with the illumination of the Holy Spirit. We will spend all of our earthly life seeking to understand the infinite God and that alone will be by faith empowered by His Spirit.

John Owen has a good comment on this when he says, “There are some truths of God that He has taught us to speak of. He has even guided us in our expressions of them. But when we have done so we do not really fully understand these things. All we can do is believe and admire. We profess, as we are taught that God is infinite, omnipotent, eternal; and we know the discussions about His omnipresence, immensity, infinity and eternity. We have, I say, words and notions about these things; but as to the things themselves, what do we really know? What do we comprehend of them? Can the mind of man do any more than be swallowed up in an infinite abyss and give itself up to what it cannot conceive or express? Is not our understanding ‘brutish’ in the contemplation of such things?

We are more perfect in our understanding when we realize that we cannot understand, and rest there. It is just the back parts of eternity and infinity that we see. What shall we say of the Trinity, or the existence of three Persons in the same individual essence? This is such a mystery that it is denied by many, because they cannot understand it. Is it not indeed a mystery whose every letter is mysterious? Who can declare the generation of the Son, the procession of the Spirit, or the difference of the one from the other? Thus, the infinite and inconceivable distance that is between Him and us keeps us in the dark as to any sight of His face or clear apprehension of His perfections.

We know Him rather by what He does than by what He is. We understand His doing us goo, but not truly His essential goodness. How little a portion of Him, as Job says, is discovered in this way! (The Mortification of Sin, 94-5).

Commenting on that last paragraph, John MacArthur says, “To define the infinite God in ways we can understand, we often have to state what He is not for a basis of comparison. For example, when we say that God is holy, we mean He has no sin. We cannot conceive of absolute holiness since we’re all too familiar with sin” (Our Awesome God, 8-9).

So we have to turn to the only Book that can assist our understanding of God and we have to turn to the author of this great Book in order to know Him. “Knowing what God is like is foundational to knowing God Himself. And knowing God is the essence of being a Christian” (MacArthur, 9). The apostle John wrote, “And this is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent” (John 17:3).

For the next week or so we will explore the subject of the doctrine of God.

The Perseverance of the Saints

We come now to the 5th and final point in the five points of Calvinism: Perseverance of the Saints. Let me begin tonight by giving you a working definition of this truth. When we talk about the perseverance of the saints, we are saying that “God preserves all the elect and causes them to persevere in faith and obedience to the end. None are continually back-slidden or finally lost.” In other words, those whom God has chosen, Christ has died for, and the Spirit has effectually called, will persevere in faith unto the end either death or the second coming of Christ. So all those who are spiritually united to Christ through regeneration are eternally secure in Him. Nothing can separate them from the eternal and unchangeable love of God. They have been predestined to eternal glory and are therefore assured of heaven. Romans 8:28-30 says, “And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose. 29 For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren; 30 and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified.”

Definition of Perseverance from the Westminster Confession of Faith:

17.1 They, whom God hath accepted in His Beloved, effectually called and sanctified by His Spirit, can neither totally nor finally fall away from the state of grace; but shall certainly persevere therein to the end, and be eternally saved.

17.2 This perseverance of the saints depends not upon their own free will, but upon the immutability of the decree of election, flowing from the free and unchangeable love of God the Father; upon the efficacy of the merit and intercession of Jesus Christ; the abiding of the Spirit, and of the seed of God within them; and the nature of the covenant of grace: from all which ariseth also the certainty and infallibility thereof.

17.3 Nevertheless, they may, through the temptations of Satan and of the world, the prevalence of corruption remaining in them, and the neglect of the means of their preservation, fall into grievous sins; and, for a time, continue therein: whereby they incur God's displeasure, and grieve His Holy Spirit, come to be deprived of some measure of their graces and comforts; have their hearts hardened, and their consciences wounded; hurt and scandalize others, and bring temporal judgments upon themselves.

Let me use terms we’re all familiar with: “Once Saved, Always Saved” or “eternal security.” Both emphasize the certainty of salvation of the elect. Those whom Christ effectually calls He saves. And those whom He saves He keeps forever. Jesus said in John 6:39, “This is the will of Him who sent Me, that of all that He has given Me I lose nothing, but raise it up on the last day.” It should be observed that the perseverance of the saints is logically connected with the preceding points. If man is totally depraved then he cannot respond to God; God must unconditionally elect man to salvation. For those who are elected, Christ has died to secure their salvation. God then irresistibly draws them to effect their salvation but also keeps them secure in that salvation to the end. There are two aspects to this definition. The first is God preserves all the elect and causes them to persevere in faith and obedience to the end. A good illustration is found in John chapter 6. Jesus had just fed the 5000. Before they could pursue making Him their king He dismisses them and the disciples and goes up the mountain to pray. After it became dark the disciples decided to cross the Sea of Galilee to Capernaum. While they were in the middle of the sea, a storm arose but all of sudden they saw Jesus coming to them walking on the water. Peter calls out and says if it is you bid me to come to you on the water, so Jesus said come. But when he saw the storm he began to sink and called on the Lord to save Him. The Lord took him by the hand and they both entered the boat and immediately the storm stopped and they were on the shore of Capernaum. The next morning the crowds went looking for Jesus. They found Him in Capernaum and began questioning Him as to when He got there. But Jesus knew the true motive of their hearts and said in verses 26-27, “Truly, truly, I say to you, you seek Me, but not because you saw signs, but because you ate the loaves and were filled. Do not work for the food which perishes, but for the food which endures to eternal life, which the Son of Man will give to you, for on Him the Father, God, has set His seal.” After further dialogue, Jesus plainly states to them that He is “the bread of life; he who comes to Me will not hunger, and he who believes in Me will never thirst” (v.35) but they were not interested in this spiritual bread only physical. Jesus even said in verse 36 that they had seen Him, and “yet [they] do not believe.” They didn’t understand that the One who turned the five barley loaves and two fish into enough food to feed 15-20 thousand people was the Messiah the prophets spoke of. All they saw Jesus as someone who could be their political leader who would deliver them from Roman oppression and provide their daily needs. But Jesus says something in verse 37 that is most revealing in regards to salvation. He says, “John 6:37, “All that the Father gives Me will come to Me, and the one who comes to Me I will certainly not cast out.” John MacArthur summarizes this verse by saying, “This verse emphasizes the sovereign will of God in the selection of those who come to come to Him for salvation (cf. vv. 44, 65; 17:6, 12, 24). The Father has predestined those who would be saved (see notes on Rom. 8:29, 30; Eph. 1:3–6; 1 Pet. 1:2). The absolute sovereignty of God is the basis of Jesus’ confidence in the success of His mission (see note on v. 40; cf. Phil. 1:6). The security of salvation rests in the sovereignty of God, for God is the guarantee that "all" He has chosen will come to Him for salvation. The idea of "gives me" is that every person chosen by God and drawn by God (v. 44) must be seen as a gift of the Father’s love to the Son. The Son receives each "love gift" (v. 37), holds on to each (v. 39), and will raise each to eternal glory (vv. 39, 40). No one chosen will be lost (see notes on Rom. 8:31–39). This saving purpose is the Father’s will which the Son will not fail to do perfectly (v. 38; cf. 4:34; 10:28, 29; 17:6, 12, 24).”

Jesus makes two other statements similar to this one. Verse 44, “No one can come to Me unless the Father who sent Me draws him; and I will raise him up on the last day.” He also states this in verse 65, “And He was saying, "For this reason I have said to you, that no one can come to Me unless it has been granted him from the Father.” All three verses point to the sovereign, electing, predetermination of God in salvation. God elects, chooses, before the foundation of the world whom He will save and whom He will pass by and leave to unbelief and sin and rebellion. He does this unconditionally, not on the basis of foreseen faith that humans produce by a supposed power of ultimate self-determination (‘free will’).” Those whom the Father gives to Jesus will come. No one can come to Jesus unless the Father draws him or grants him. Notice the second half of John 6:37 tells us that “All that the Father Gives to Jesus He Preserves.” The last part of verse 67 is a reference to preservation. To understand this verse we need to understand the word “cast out” (ekballo) which means to “drive away or cast out.” D.A. Carson says, “In almost all of its parallel occurrences, it is presupposed that what is driven out or cast out is already ‘in’. ‘I will never drive away’ therefore means ‘I will certainly keep in’.” In other words, this last clause assures the eternal preservation of everyone that comes to Christ. Jesus says to the Father concerning His disciples in John 17:12, “While I was with them, I was keeping them in Your name which You have given Me; and I guarded them and not one of them perished but the son of perdition, so that the Scripture would be fulfilled.”

Irresistible Grace

What is irresistible grace? “Irresistible grace is the supernatural work of God wherein He works in the soul of the individual, changing the entire nature by the Holy Spirit’s operation” (Paul P. Enns, The Moody Handbook of Theology [Chicago, Ill.: Moody Press, 1997, c1989]. 484). Those who oppose this teaching argue that if “grace is irresistible then God forces someone to come against his own will” (Ibid., Enns).Irresistible grace does not “make someone come contrary to his will. Rather, irresistible grace makes the individual willing to come” (Ibid., Enns). Louis Berkhof says, “By changing the heart it makes man perfectly willing to accept Jesus Christ unto salvation and to yield obedience to the will of God” (Ibid., Enns). So irresistible grace has to do with the heart or the inward call of God. It is the Holy Spirit intervening in man’s heart and sovereignly giving Him the new birth, faith, and repentance of which he does not resist. Apart from this intervention, he resists the outward call of God. To help us with this, it is important to note that Scripture teaches that there are two types of  “calls” from God. There’s the outward call of God and the inward call of God.

The outward call of God comes from the preaching of His word. Many share the gospel with others, but not all who hear the message receive it. For example, in Acts 18:6, Luke records the response of the Jews after Paul preached to them. He says, “But when they resisted and blasphemed, he shook out his garments and said to them, ‘Your blood be on your own heads! I am clean. From now on I will go to the Gentiles.’” This is the outward call. The outward call of God can be resisted. In fact, apart from God’s working in us, we will resist this call (remember total depravity?). The inward call of God, on the other hand, is His secret work of regeneration (rebirth, a new beginning, spiritual resurrection) done in the souls of the elect by the work of the Holy Spirit. This work of the Holy Spirit changes us because it is inward. God places within us a desire for Him. Before the inward call of God, no person is inclined to come to Him. After the inward call, we respond to God with the gift of faith. The inward call of God cannot be resisted. So we could say that the word “Irresistible” means “that when God has chosen some to be saved and when he sends His Spirit to change them from being hateful to being loving, no one can resist Him. He is irresistible. He does what He sets out to do...If [this word] causes misunderstanding, then another word may be chosen. For example, efficacious, or effectual or unconquerable, or certain. All that irresistible means is that God sends His Holy Spirit to work in the lives of people so that they will definitely and certainly be changed from evil to good people. It means that the Holy Spirit will certainly—with-out any ands’s, if’s and but’s—cause everyone whom God has chosen from eternity and for whom Christ died to believe on Jesus” (Edwin H. Palmer, The Five Points of Calvinism, 58). In the words of the puritan preacher Christopher Love, who said, “The internal call is when the Spirit of God accompanies the outward administration of the Word to call a man from ignorance to knowledge, and a state of nature to a state of grace.”

Limited Atonement

"In Him we have redemption through His blood" (Ephesians 1:7).

It is amazing how one word can change the course of everything we believe. That is true here. When we talk about the subject of redemption, we have to ask, "Who are the recipients?" Paul answer that in this verse with the word "we." The recipients of redemption are the elect (v.4). They are those who are “saints” and “faithful in Christ Jesus” (v.1). They are those who have been “blessed...with every spiritual blessing in the heavenly places in Christ” (v.3). They are those whom God “chose” for Himself “before the foundation of the world” (v.4). They are those who have been “predestined...to adoption as sons through Jesus Christ” (v.5). Jesus Christ died for the redemption of the elect. Matt Slick, who is the founder of Christian Apologetics and Research Ministry writes, “Jesus died only for the elect. Though Jesus’ sacrifice was sufficient for all, it was not efficacious for all. Jesus only bore the sins of the elect. Support for this position is drawn from such scriptures as Matt. 26:28 where Jesus died for ‘many'; John 10:11,15 which say that Jesus died for the sheep (not the goats, per Matt. 25:32-33); John 17:9 where Jesus in prayer interceded for the ones given Him, not those of the entire world; Acts 20:28 and Eph. 5:25-27 which state that the Church was purchased by Christ, not all people; and Isaiah 53:12 which is a prophecy of Jesus’ crucifixion where he would bear the sins of many (not all)” [http://www.carm.org/list/calvinism.htm].

Matthew 1:21 says that He came to “save His people from their sins.”

Who are “His people”? It could be a reference to the Jews because “salvation is from the Jews” (Jn.4:22). But I believe it has a specific reference to the elect—those chosen in Him before the foundation of the world (Eph.1:4). To limit it to a nationality of people ignores what Paul said to the Gentiles in Acts 13:46-48. He says to the Jews: “Paul and Barnabas spoke out boldly and said, "It was necessary that the word of God be spoken to you first; since you repudiate it and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles. 47 "For so the Lord has commanded us,  'I HAVE PLACED YOU AS A LIGHT FOR THE GENTILES, THAT YOU MAY BRING SALVATION TO THE END OF THE EARTH.' "  48 When the Gentiles heard this, they began rejoicing and glorifying the word of the Lord; and as many as had been appointed to eternal life believed.”

Jesus came to save those who were “appointed to eternal life” before the world began.

What about those passages that say speak of Christ’s redemption being for the whole “world” or for “all”?

John 3:16-17 says, “For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. 17 "For God did not send the Son into the world to judge the world, but that the world might be saved through Him.”

1 John 2:1-2 says, “My little children, I am writing these things to you so that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous; 2 and He Himself is the propitiation for our sins; and not for ours only, but also for those of the whole world.”

1 Timothy 2:3-6 says, “This is good and acceptable in the sight of God our Savior, 4 who desires all men to be saved and to come to the knowledge of the truth. 5 For there is one God, and one mediator also between God and men, the man Christ Jesus, 6 who gave Himself as a ransom for all, the testimony given at the proper time.”

These three verses are speaking “of Christ’s work in general terms...and was to correct the false notion that salvation was for the Jews alone. Such phrases as ‘the world,’ ‘all men,’ ‘all nations,’ and ‘every creature’ were used by the New Testament writers to emphatically correct this mistake. These expressions are intended to show that Christ died for all men without distinction (i.e., He died for Jews and Gentiles alike), but they are not intended to indicate that Christ died for all men without exception (i.e., He did not die for the purpose of saving each and every lost sinner)” (David Steele, The Five Points of Calvinism, 50). 

Charles Spurgeon said, “The Arminians say, 'Christ died for all men.' Ask them what they mean by it. Did Christ die so as to secure the salvation of all men? They say, 'No, certainly not.' We ask them the next question: Did Christ die so as to secure the salvation of any man in particular? They answer 'No.' They are obliged to admit this, if they are consistent. They say, 'No; Christ has died that any man may be saved if ?' and then follow certain conditions of salvation. Now, who is it that limits the death of Christ? Why, you. You say that Christ did not die so as infallibly to secure the salvation of anybody. We beg your pardon, when you say we limit Christ's death; we say, 'No, my dear sir, it is you that do it.' We say Christ so died that he infallibly secured the salvation of a multitude that no man can number, who through Christ's death not only may be saved, but are saved, must be saved and cannot by any possibility run the hazard of being anything but saved. You are welcome to your atonement; you may keep it. We will never renounce ours for the sake of it.”

Unconditional Election (Pt.2)

“Just as He chose us in Him" (Ephesians 1:4).

As we look at this verse, I want us to consider what Paul is saying in his careful selection of words. He begins this verse with “Just as.” This is the Greek word kathos and is translated “just as” or “according as.” It refers back to the reason why Paul is blessing God. It is “even as, in conformity to or with the fact” of His blessing. Marvin Vincent says: “Explaining blessed us, in v. 3. His blessing is in conformity with the fact that He chose” (Vincent’s Word Studies). Kenneth Wuest says, “Here kathos designates the ground of the ‘blessing’ and so is also the note of its grandeur. The ‘blessing’ proceeded on the divine election, and took effect in accordance with that. It has its foundation, therefore, in eternity, and is neither an incidental thing nor an afterthought of God” (Word’s Studies from the Greek NT).  “The writer asserts that God has blessed believers both because and to the extent that he elected them” (Lincoln, A. T. (2002). Vol. 42: Word Biblical Commentary : Ephesians).

The word “chose” is the Greek word eklego. It means “to pick out, select” (Vine) or “choose out for one’s own self” (Wuest). This word “indicates God’s totally independent choice” (MacArthur). This verb is “found twenty-two times in the New Testament. It is used eight times of Christ’s choosing or electing his disciples (Luke 6:13; John 6:70; 13:18; 15:16 (twice),19; Acts 1:2; 2:4). On one occasion Jesus is himself the person chosen (Luke 9:35). Six times it is used in a context that does not pertain to salvation (Luke 10:42; 14:7; Acts 6:5; 15:7,22,25). The remaining seven occurrences refer to men and women as the objects of election to eternal life (Mark 13:20; Acts 13:17; 1 Cor. 1:27 (twice),28; Eph. 1:4; James 2:5).

The noun “elect” (eklektos) is also used twenty-two times in the New Testament. On three occasions Jesus is the “elect” one (Luke 23:35; 1 Peter 2:4,6), and in one text the word refers to angels (1 Tim. 5:21). There is also one passage in which the word has no bearing on salvation (Rom. 16:13). In the seventeen remaining cases the word is used of men and women as God’s “elect,” those chosen to eternal life (Matt. 22:14; 24:22,24,31; Mark 13:20,22,27; Luke 18:7; Rom. 8:33; Col. 3:12; 2 Tim. 2:10; Titus 1:1; 1 Peter 1:1; 2:9; 2 John 1,13; Rev. 17:14)” (Dr. Sam Storms, The Biblical Terminology of Election, Enjoying God Ministries, http://www.enjoyinggodministries.com/article.asp?id=293).

Charles Spurgeon said, “You cannot look to Christ before He has looked to you. If you are willing to be saved, He gave you that will” (Effectual Calling, March 30, 1856).

What is the doctrine of election?

It means “God elects, chooses, before the foundation of the world whom He will save and whom He will pass by and leave to unbelief and sin and rebellion. He does this unconditionally, not on the basis of foreseen faith that humans produce by a supposed power of ultimate self-determination (“free will”)” (John Piper, Summary of the Sovereignty of God in Salvation, December 10, 1997). One writer says, "Election is...that decree of God which He eternally makes, by which, with sovereign freedom, He chooses to Himself a people, upon whom He determines to set His love, whom He rescues from sin and death through Jesus Christ, unto Himself in everlasting glory" (Herman Hanko, The Five Points of Calvinism). John Piper adds, "Election...is unconditional in that there is no condition man must meet before God chooses to save him. Man is dead in trespasses and sins. So there is no condition he can meet before God chooses to save him from his deadness. We are not saying that final salvation is unconditional. It is not. We must meet the condition of faith in Christ in order to inherit eternal life. But faith is not a condition for election. Just the reverse. Election is a condition for faith. It is because God chose us before the foundation of the world that he purchases our redemption at the cross and quickens us with irresistible grace and brings us to faith" (Sermon manuscript What We Believe About the Five Points of Calvinism, desiringgod.org). John MacArthur, in his book, The God Who Loves, also writes, "We are redeemed not because of anything good in us, but because God chose us unto salvation. He chose certain individuals and passed over others, and He made that choice in eternity past, before the foundation of the world (Eph.1:4). Moreover, He chose without regard to anything He foresaw in the elect; simply ‘according to the good pleasure of His will [and] to the praise of the glory of His grace’ (vv.4-6, KJV). Election arises from the love of God. Those whom He chose, He ‘loved...with an everlasting love [and drew them to Himself] with lovingkindness’ (Jer.31:3) [p.12].

“The meaning of the phrase ‘before the foundation of the world’ means ‘from all eternity’ (Fritz Rienecker, The Linguistic Key to the Greek NT, 521).

Total Depravity

As we think about the subject of Calvinism, let me caution you about labels. I personally do not like to say I am a Calvinist only because of the baggage that comes with that label. To use that label causes me to become everything that Calvin believed. The same is true about Martin Luther or anyone else. As for John Calvin and Martin Luther, both of these godly men believed in infant baptism. I don’t believe in that teaching, so for me to label myself, also causes me to take to myself other doctrines that these men taught. I have been a pastor for 20 years and during that time I have had only one goal—preach the Word! So as I do that, I try to stray from labels and just teach what is the meaning of Scripture. So when we’re studying through a book in the Bible and we come across total depravity or election or any other theological teaching, I will teach what that passage says. If I come to a passage that teaches about the limited atonement, irresistible grace or the perseverance of the saints, I will teach what that passage says about that doctrine.

Now let me further state about the five points of Calvinism that Calvin taught very little on this subject. This should be called the five points of Augustine or Luther because they taught more on this than Calvin. Having said all that, let’s begin with the first point: total depravity.

First, let me give you a definition of total depravity. Total depravity is defined in this way: “Sin controls every part of man. He is spiritually dead and blind, and unable to obey, believe, or repent. He continually sins, for his nature is completely evil.” Now the first question we need to ask is, “What does this mean?” It means that sin has affected every part of man. The heart, emotions, will, mind, and body are all affected by sin. We are completely sinful. We are not as sinful as we could be, but we are completely affected by sin. The word “total” is used to indicate that the whole of man’s being has been affected by sin. The corruption extends to every part of man, his body and soul. It has affected all of man’s facultities—his mind, his will, etc. The doctrine of total depravity is derived from Scriptures that reveal human character. For example, Mark 7:21-23 shows us that man’s heart is evil. Jesus says, “For from within, out of the heart of men, proceed the evil thoughts, fornications, thefts, murders, adulteries, 22 deeds of coveting and wickedness, as well as deceit, sensuality, envy, slander, pride and foolishness. 23 "All these evil things proceed from within and defile the man.” Jeremiah 17:9 says “The heart is more deceitful than all else And is desperately sick; Who can understand it?” Romans 6:14-20 says that man is a slave of sin when it says, “For sin shall not be master over you, for you are not under law but under grace. 15 What then? Shall we sin because we are not under law but under grace? May it never be! 16 Do you not know that when you present yourselves to someone as slaves for obedience, you are slaves of the one whom you obey, either of sin resulting in death, or of obedience resulting in righteousness? 17 But thanks be to God that though you were slaves of sin, you became obedient from the heart to that form of teaching to which you were committed, 18 and having been freed from sin, you became slaves of righteousness. 19 I am speaking in human terms because of the weakness of your flesh. For just as you presented your members as slaves to impurity and to lawlessness, resulting in further lawlessness, so now present your members as slaves to righteousness, resulting in sanctification. 20 For when you were slaves of sin, you were free in regard to righteousness.” Even Romans 3:11 says he does not seek for God: “There is none  who understands , There is none  who seeks  for God.” 1 Corinthians 2:14 says he cannot understand spiritual things: “But a natural man does not accept the things of the Spirit of God, for they are foolishness to him; and he cannot understand them, because they are spiritually appraised.” Ephesians 2:14-15 says he is at enmity with God: “For He Himself is our peace, who made both groups into one and broke down the barrier of the dividing wall, 15 by abolishing in His flesh the enmity, which is the Law of commandments contained in ordinances, so that in Himself He might make the two into one new man, thus establishing peace.” And last, Ephesians 2:3 says he is by nature a child of wrath: “And were by nature children of wrath, even as the rest.”

Those who adhere to what these Scriptures teach ask this question, “In light of the Scriptures that declare man’s true nature as being utterly lost and incapable, how is it possible for anyone to choose or desire God?” What’s the answer? That’s what we’re going to explore in this study of the Doctrines of Grace. Calvinism or Augustinism also maintains that because of our fallen nature we are born again not by our own will but God’s will. John 1:12-13 says, “But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, 13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God. They also believe that God is the one who grants who will  believe. Philippians 1:29 says, “For to you it has been granted for Christ's sake, not only to believe in Him, but also to suffer for His sake.” Further they believe that faith is the work of God as Ephesians 2:8-9 says. They also believe God appoints people to believe. Acts 13:48 says, “When the Gentiles heard this, they began rejoicing and glorifying the word of the Lord; and as many as had been appointed to eternal life believed.” And they believe God predestines as Romans 8:29 says, “For those whom He foreknew, He also predestined.”

Let say another thing about total depravity—it is not the same as absolute depravity. Absolute depravity means that a person expresses his depravity to the nth degree at all times. Not only are all of his thoughts, words, and deeds sinful, but they are as vicious as possible” (Edwin H. Palmer, The Five Points of Calvinism, 9). There are restraints in our lives to prevent this. When Calvinism speaks of total depravity, the “inability intended by this terminology is spiritual inability; it means that the sinner is so spiritually bankrupt that he can do nothing pertaining to his salvation. It is quite evident that many unsaved people, when judged by man’s standards, do possess admirable qualities and do perform virtuous acts. But in the spiritual realm, when judged by God’s standards, the unsaved sinner is incapable of good. The natural man is enslaved to sin; he is a child of Satan, rebellious toward God, blind to truth, corrupt, and unable to save himself or to prepare himself for salvation. In short, the unregenerate man is dead in sin, and his will is enslaved to his evil nature” (David Steele, The Five Points of Calvinism, 19). I think one of the most revealing passages on this subject is found in Ephesians 2:1-3. In these three verses, Paul shows the Ephesians what they were before coming to Christ and reveals their total depravity or to use Paul’s terminology, their being dead in trespasses and sins. Listen to what it says. "And you were dead in your trespasses and sins, 2 in which you formerly walked according to the course of this world, according to the prince of the power of the air, of the spirit that is now working in the sons of disobedience; Among them we too all formerly lived in the lusts of our flesh, indulging the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest."

Paul has just completed his discussion in chapter 1 of the blessings believers have received as well as his prayer for them to realize what they have. Here he continues his thoughts that began in verse 19 of the resurrection of the believer. He not only prayed that their “understanding” be “enlightened” and that they “may know what is the hope of His calling...the riches of the glory of His inheritance in the saints”, but he also prayed that they would know “what is the exceeding greatness of His power toward us who believe” (NKJV). This same power that “raised” Jesus “from the dead and seated Him at His right hand in the heavenly places” (vv.18-20, NKJV) is the same power that raises the believer from spiritual death to spiritual life. John 5:21 says, “the Father raises the dead and gives life to them” (NKJV). In other words, the dead do not raise themselves. When we read Ephesians 1:20 that is what we’re seeing. God “raised Him from the dead and seated Him at His right hand in the heavenly places, 21 far above all rule and authority and power and dominion, and every name that is named, not only in this age but also in the one to come. 22 And He put all things in subjection under His feet, and gave Him as head over all things to the church, 23 which is His body, the fullness of Him who fills all in all. ” (vv.20-23). Then chapter two says, “And you....” Chapter breaks many times interrupt a passage as is the case here. Verse 1 is still part of the content of Paul’s prayer. Only now in verse 1 does he turn his attention to the resurrection of the believer. He says that the same power which raised Jesus from the dead raised you from spiritual death.

The Good News

The Bible provides the answer to our dilemma in a Person. His name is Jesus Christ. Paul describes him in Ephesians 5:23 as the “Savior.” And according to 1 Timothy 1:15, “Christ Jesus came into the world to save [or rescue] sinners” from God’s judgment. How did He do that? He took in His body on the cross the consequences of our sin. By Him bearing our sin in His own body, He provided the justice that the Law demanded for our sin. The Law said the penalty for breaking God’s Law was death and Jesus took our penalty for us. In other words, instead of God punishing us for our sin, He punished Jesus. Paul describes it in 2 Corinthians 5:21 in this way when He says, “For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him.” In other words, God treated Jesus as if He sinned. Isaiah 53:4-6 says, “Surely He has borne our griefs And carried our sorrows; Yet we esteemed Him stricken, Smitten by God, and afflicted. 5 But He was wounded for our transgressions, He was bruised for our iniquities; The chastisement for our peace was upon Him, And by His stripes we are healed. 6 All we like sheep have gone astray; We have turned, every one, to his own way; And the Lord has laid on Him the iniquity of us all.” When Paul says that God “made Him who knew no sin to be sin for us,” he tells why He did this—“That we might become the righteousness of God in Him.” To “become the righteousness of God in Him,” refers to salvation from your sin. It refers to deliverance from sin and judgment. How does one acquire the righteousness of God? Paul answers that question in Ephesians 2:8-9 when he says, “For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; 9 not as a result of works, so that no one may boast.” It is “by grace...through faith; and that not of yourselves, it is the gift of God.” To receive this gift of grace the Bible says you must turn from your sin and surrender your life to Jesus Christ who alone can save and forgive you of your sin. Acts 17:30-31 says, “Therefore having overlooked the times of ignorance, God is now declaring to men that all people everywhere should repent, 31 because He has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead.” I would like to pause at this point and ask you to pray with me. Pray that God will open your eyes and heart to what I have just shared with you. To come to Christ is not easy. In fact it is the greatest commitment you will ever make.

Lord Jesus, open the eyes of the one reading this post that they will understand the truth presented here and turn from their sin and surrender their life to Jesus Christ. Amen.

Get Off Facebook - Be a Man - Paul Washer

Get off facebook, BE A MAN - Paul Washer

In case you're wondering, I got off Facebook before I saw this video.