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The Bible On The Election

Posted in Bible Study, Calvinism, doctrines of grace, Indian River Baptist Church, tagged , , , , , , on November 6, 2012 | 1 Comment »

The election of sinners for salvation, that is…..courtesy of Nathan Pitchford’s categorized list of Scripture verses on the doctrines of God’s sovereign grace in saving sinners.

God elects [i.e. chooses, predestines, foreordains 

A)     His angels

1Ti 5:21 I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe these things without preferring one before another, doing nothing by partiality.

B)     His peculiar people, Israel

Exo 6:7 And I will take you to me for a people, and I will be to you a God: and ye shall know that I am the LORD your God, which bringeth you out from under the burdens of the Egyptians.

Deu 7:6-8  For thou art an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth. The LORD did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people: But because the LORD loved you, and because he would keep the oath which he had sworn unto your fathers, hath the LORD brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt.

Deu 10:14-15 Behold, the heaven and the heaven of heavens is the LORD'S thy God, the earth also, with all that therein is. Only the LORD had a delight in thy fathers to love them, and he chose their seed after them, even you above all people, as it is this day.

Psa 33:12 Blessed is the nation whose God is the LORD; and the people whom he hath chosen for his own inheritance.

Isa 43:20-21 The beast of the field shall honour me, the dragons and the owls: because I give waters in the wilderness, and rivers in the desert, to give drink to my people, my chosen. This people have I formed for myself; they shall shew forth my praise.

C)    Individuals to salvation

Psa 65:4  Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts: we shall be satisfied with the goodness of thy house, even of thy holy temple.

Mat 24:24  For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect.

Joh 6:37  All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.

Joh 15:16  Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.

Act 13:48  And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed.

Rom 8:28-30  And we know that all things work together for good to them that love God, to them who are the called according to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

Rom 9:10-24  And not only this; but when Rebecca also had conceived by one, even by our father Isaac; (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) It was said unto her, The elder shall serve the younger.  As it is written, Jacob have I loved, but Esau have I hated. What shall we say then? Is there unrighteousness with God? God forbid. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, Even us, whom he hath called, not of the Jews only, but also of the Gentiles?

Rom 11:5-7  Even so then at this present time also there is a remnant according to the election of grace. And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work. What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded.

Eph 1:3-6  Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.

Eph 1:11-12  In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: That we should be to the praise of his glory, who first trusted in Christ.

1Th 1:4 Knowing, brethren beloved, your election of God.

1Th 5:9 For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,

2Th 2:13-14 But we are bound to give thanks always to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ.

D)    Individuals to condemnation

Exo 4:21  And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go.

Rom 9:13  As it is written, Jacob have I loved, but Esau have I hated.

Rom 9:17-18  For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.

Rom 9:21-22  Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:

1Pe 2:8  And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.

3.      His motivation in election

A)     His own good pleasure

Eph 1:5  Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,

2Ti 1:9  Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,

B)     The display of his glory

Isa 43:6-7  I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth; Even every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him.

Rom 9:22-24 What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, Even us, whom he hath called, not of the Jews only, but also of the Gentiles?

Eph 2:4-7  But God, who is rich in mercy, for his great love wherewith he loved us, Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus: That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.

1Co 1:27-31  But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: That no flesh should glory in his presence. But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: That, according as it is written, He that glorieth, let him glory in the Lord.

Pro 16:4  The LORD hath made all things for himself: yea, even the wicked for the day of evil.

C)    His special love

Deu 7:6-8  For thou art an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth. The LORD did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people: But because the LORD loved you, and because he would keep the oath which he had sworn unto your fathers, hath the LORD brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt.

2Th 2:13  But we are bound to give thanks always to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth:

D)    His foreknowledge

Rom 8:29  For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.

1Pe 1:2  Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.

  • Which means his special love

Jer 1:5 Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations.

Amo 3:2 You only have I known of all the families of the earth: therefore I will punish you for all your iniquities.

Mat 7:22-23 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

1Co 8:3  But if any man love God, the same is known of him.

2Ti 2:19 Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity.

1Pe 1:20 Who verily was foreordained [Greek, “foreknown”] before the foundation of the world, but was manifest in these last times for you,

E)     But not:

  • Any good [nobility, wisdom, power, choice, seeking] he foresees in anyone

Deu 7:7 The LORD did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people:

Rom 9:11-13 (For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) It was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated.

Rom 9:16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.

Rom 10:20  But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me.

1Cor 1:27-29 But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: That no flesh should glory in his presence.

1Cor 4:7 For who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it?

2Ti 1:9 Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began,

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Eisegesis 101: Romans 8:38-39

Posted in Bible Study, Calvinism, Doctrine, Indian River Baptist Church, Truth, tagged , , , , on November 5, 2012 | 3 Comments »

For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.

This passage is one of those which provides great comfort – or at least should do so – for the Christian.  It appears to be a rather clear, definitive statement on the assurance of salvation for the child of God.  However, quite often, there is a disclaimer attached to this passage by the one expounding/exegeting it – which is what?  This statement, in one form or another, is made:

Nothing can separate us from the love of God – except ourselves!

Huh?  ”Nothing” doesn’t mean “nothing?”  Evidently not, to some.  ”Nothing” being a universal negative, does “nothing” mean “nothing?”  Or is Paul speaking in hyperbole?  Let’s take a look, beginning with a little logic.

A simple syllogism show one problem with the “except ourselves!” exposition:

Nothing can separate us from the love of God.

We can separate ourselves from the love of God.

Therefore, we are nothing.

Preposterous?  Well, yes, but consistent with the “except ourselves’ thought, right?  Let’s dig deeper.

What is the context of Paul’s statement stating that nothing can separate us from the love of God?  Romans 8, where Paul has spoken on the sovereignty of God in in v. 28, where he says,

28 And we know that for those who love God all things work together for good, for those who are called according to his purpose.  

If we were to back up further, we would see where Paul says the Romans have “received the Spirit of adoption as sons” in v. 15.  The receipt of the Spirit – was this a gift?  Yes, it was.  What does the Bible say about gifts given by God?  They are….irrevocable (Rom. 11:29).  If this Spirit of adoption is given as a gift, is this giving irrevocable?  Yes, it is.    Those who receive the Spirit of adoption as sons are sons – irrevocably.

In Romans 8 Paul also, after saying what he says concerning adoption and the sovereignty of God, he then says this in vv. 29-30:

 29 For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. 30 And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.  

Who are these people?  This group of people in 29-30 are the elect.  Is there anyone ‘saved’ who exists outside this group?  No.  Reading backward helps here – every single person who is to be glorified (Paul uses the prophetic perfect here – past prediction of future events, speaking of these events as if they have already been accomplished) has been justified.  Every single person who is justified has been called.  Every single person who has been called has been predestined and every single person who has been predestined was foreknown by ‘he’ – God, from v. 28.

The Romans whom Paul describes in v. 15 as having received the Spirit of adoption as sons are included in this group – the elect – of vv. 29-30.  Is every single person who is foreknown, predestined, called, justified and glorified in vv. 29-30 actually called, justified and glorified in time and space, having been foreknown and predestined in eternity (cf. Eph. 1:3-14)?  Yes, they are.  If one wishes to object here – think about it – who is saved outside of this group?  Can one be saved who was never foreknown, never predestined, never called, never justified and never glorified?  Is there anyone who receives the Spirit of adoption who is not foreknown, predestined, called, justified and glorified? As Paul might say, “By no means!”

Earlier, we cited Romans 11:29 and the irrevocable gifts of God – however, that’s not the entirety of the thought.  There is something else that is irrevocable in addition to the gifts of God – His calling.  This is the “call” of v. 30.  This is the “calling” which Peter tells the elect to confirm diligently in his second Epistle, chapter one, verse ten.   Being an irrevocable gift, this call of Romans 11, expressed here in 8:30, assures the one who is called that he may know he is saved (1 John 5:13).

So far we have a people who have been adopted, who also fall into the group which is foreknown, predestined, called, justified and glorified.  Is anyone ever removed from this group?  No.   No.  They cannot be or the passage as plainly stated – and the irrevocability of God’s gifts – must be called into question, which we dare not.  What else is said about these people?

Paul poses several questions beginning in verse 31 and he answers them as well for the reader.  We will post these in question and answer format.

Q:  What then shall we say to these things?  What ‘things?”  The ‘things Paul has just stated concerning adoption, the Spirit interceding (which we did not cover), foreknowledge, predestination, call, justification and glorification.

A:   If God is for us, who can be against us?  He answers the question with a question and the assumed answer to this question is “No one,” which he explains in the following questions and answers.

Q:    He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?  The assumed answer?  ”Yes.”

Q:   Who shall bring any charge against God’s elect?  Paul uses courtroom imagery here – who dares to bring accusations of guilt against God’s elect people?

A:  It is God who justifies.  No one.  Why?  Who can overturn God’s declaration that the elect, upon faith, are just and no longer condemned to a death sentence?

Q:   Who is to condemn?  Who can pronounce a sentence of guilty upon the elect?  No one.  Why?

A:  Christ Jesus is the one who died—more than that, who was raised— who is at the right hand of God, who indeed is interceding for us.  There has already been One who has incurred the full punishment for the guilt of the elect – the “us” Paul refers to here.  Christ bore the full weight of the punishment due the elect – there is no more penalty to be paid.

Paul now asks the questions that result in his statement in vv. 38-39:

Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword?

So far Paul has asked three questions with an answer of “No one.”  He continues the train here and we will see the answer is still the same: “No one.”  Paul will actually expand the answer here from “No one,” to “No one and nothing.”

The question Paul asks concerns a person or people – “Who shall separate us…”  Then he expands the question to include issues other than people – to nature, to life circumstances, to the spiritual realm and makes it all inclusive.  The answer?  Not yet.  Paul cites Psalm 44, where the Psalmist writes of the people of God being made like sheep for the slaughter – but what is the context of Psalm 44?  God’s people have rebelled and they are being rebuked by God – see 44:9, which says God has rejected them and 44:14, where they are said to be a laughingstock.  Paul gives new meaning to this in applying the verse not to rebellious people but to the obedient children of God.  He is saying the same fate awaits the obedient now as did the rebellious in Psalm 44.  The elect here will suffer for their obedience at the hands of the pagans in the same way the rebellious children of Israel suffered at the hands of the pagans in Psalm 44.

Even knowing this, Paul’s answer to his own question is once again the same: “No one.”  He says that in “all these things” the elect will conquer – and in fact will more than conquer.  But how?  Through him who loved us – “us” again being the elect).  ”All these things” – what are they?  They are the tribulations, the distresses, the persecutions, the famines, the nakedness, the dangers and the sword of verse 35, which will result in the sheep being slaughtered.

Because of this – Paul begins verse 38 with “For” – Paul is certain, sure that nothing – nothing – nothing in all creation will be able to separate us from the love of God in Christ Jesus our Lord.  Paul knew the society and culture in which these people lived.  He knew that being a Christian brought  with it hostility from pagans, which would manifest itself in many different ways.  He knew there would be spiritual battles.  He also knew he had to provide some pastoral advice in the form of a theological construct.  Good theology and good doctrine is at its root “practical.”  This was very practical to the Roman Christians and is also practical to us today and has been practical for  almost 2,000 years since God breathed out these words through His Apostle.

If God has set His love on you and saved you, He will love you for eternity because he has loved you in eternity past.  The assurance of our salvation is not based upon our love for God – it is based upon His love for us.  As the Scripture says, we love Him because He first loved us.  Paul wants to make it irrefutable here – those upon whom God has set His love cannot be separated from that love.

Can we separate ourselves from the love of God?  No.  Why not?  because His love for His elect is such that He will take the necessary measures to ensure that His elect persevere in faith until the end.  Praise God.  Praise God he is a God of promises – the God of fulfilled promises.  He loves me.  He loves His children.  And nothing can separate His children from that love – not even ourselves.

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Agape – Is It Only “God’s Unconditional Love?”

Posted in Bible Study, Indian River Baptist Church, tagged , on October 15, 2012 | Leave a Comment »

In addition to the passages cited by Dr. Carson, we could also look at John 3:19 (And this is the judgment: the light has come into the world, and people loved [agapaō] the darkness rather than the light because their works were evil.) and John 12:43 (for they loved [agapaō] the glory that comes from man more than the glory that comes from God.] )

D.A. Carson expounds in “Exegetical Fallacies:”

In 2 Samuel 13 (LXX) both ἀγαπάτω (agapαō, to love) and the cognate ἀγάπη (agapē, love) can refer to Ammon’s incestuous rape of his half sister Tamar (2 Sam. 13:15, LXX). When we read that Demas forsook Paul because he loved this present, evil world, there is no linguistic reason to be surprised that the verb ἀγαπάτω (agapαō, 2 Tim. 4:10). John 3:35 records that the Father loves the Son and uses the verb ἀγαπάτω (agapαō); John 5:20 repeats the thought, but uses φίλέω (phileō)–without any discernable shift in meaning. The false assumptions surrounding this pair of words are ubiquitous; and so I shall return to them again. My only point here is that there is nothing intrinsic to the verb ἀγαπάτω (agapαō) or the noun ἀγάπη (agapē) to prove its real meaning or hidden meaning refers to some special kind of love.

Before one jumps the gun about Carson denying that God’s love is distinctive,

Perhaps I should add that I am not suggesting there is nothing distinctive about God’s love. The Scriptures insist there is. But the content of God’s love is not connected on a one-to-one basis with the semantic range of any single word or word group. What the Bible has to say about the love of God is conveyed by sentences, paragraphs, discourses, and so forth; that is, by larger semantic units than the word.

Thanks to Baker Book House Church Connection for the tip.

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Jon Cardwell: A Famine In The Land

Posted in Bible Study, Doctrine, Indian River Baptist Church, tagged , , , on September 26, 2012 | Leave a Comment »

Jon comments on Amos 8:11….

“Behold, the days are coming,” declares the Lord GOD, “when I will send a famine on the land— not a famine of bread, nor a thirst for water, but of hearing the words of the LORD.”

…in this post at Justification By Grace.

 

 

 

 

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Food For Thought: R.C. Sproul On The Meaning Of “Draws” in John 6:44

Posted in Bible Study, Calvinism, doctrines of grace, Indian River Baptist Church, New Testament, reformed baptist, Sin, Theology, tagged , , , , , , , , on September 24, 2012 | Leave a Comment »

 John 6:44

No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day.

In this clip, Dr. Sproul recounts the time he was asked to engage in a debate concerning this topic.  The word in question is ἑλκύω (helkuō).  It is found in the New Testament in the following verses:

John 12:32

And I, when I am lifted up from the earth, will draw all people to myself.”

John 18:10

Then Simon Peter, having a sword, drew it and struck the high priest’s servant and cut off his right ear. (The servant’s name was Malchus.)

John 21:6

He said to them, “Cast the net on the right side of the boat, and you will find some.” So they cast it, and now they were not able to haul it in, because of the quantity of fish.

Acts 16:19

But when her owners saw that their hope of gain was gone, they seized Paul and Silas and dragged them into the marketplace before the rulers.

Acts 21:30

Then all the city was stirred up, and the people ran together. They seized Paul and dragged him out of the temple, and at once the gates were shut.

James 2:6

But you have dishonored the poor man. Are not the rich the ones who oppress you, and the ones who drag you into court?

Definitions of this word include:

a prim. vb.; to drag:—drag(1), dragged(2), draw(1), draws(1), drew(2), haul(1).  Thomas, R. L. (1998). New American Standard Hebrew-Aramaic and Greek dictionaries : Updated edition. Anaheim: Foundation Publications, Inc.

ἑλκύω hĕlkuō, hel-koo´-o; or ἕλκω hĕlkō, hel´-ko; prob. akin to 138; to drag (lit. or fig.):—draw. comp. 1667.  Strong, J. (2009). Vol. 1: A Concise Dictionary of the Words in the Greek Testament and The Hebrew Bible (27). Bellingham, WA: Logos Bible Software.

ἑλκύω (helkuō): vb.; ≡ Str 1670; TDNT 2.503—an alternate lexical form based on the inflected form with an upsilon manifest, yet considered only a part of the inflection, MHT 2:236; see ἕλκω (helkō), just below ἕλκω (helkō): vb. [served by 1816]; ≡ Str 1670—1. LN 15.212 pull in, drag, draw, haul in (Jn 6:44; 12:32; 18:10; 21:6, 11+); 2. LN 15.178 lead by force (Ac 16:19; 21:30; Jas 2:6+)  Swanson, J. (1997). Dictionary of Biblical Languages with Semantic Domains: Greek (New Testament) (electronic ed.). Oak Harbor: Logos Research Systems, Inc.

(impf εἷλκον, fut ἑλκύσω, aor εἵλκυσα, subj 3 sg ἑλκύσῃ)
a pull: 15.212
b lead by force: 15.178  Louw, J. P., & Nida, E. A. (1996). Vol. 2: Greek-English lexicon of the New Testament: Based on semantic domains (electronic ed. of the 2nd edition.) (82). New York: United Bible Societies.

- Transliteration: Helkuo
- Phonetic: hel-koo’-o
- Definition:
1. to draw, drag off
2. metaph., to draw by inward power, lead, impel
- Origin: probably akin to G138
- TDNT entry: 10:23,2
- Part(s) of speech: Verb (Thayer)

tn Or “attracts him,” or “pulls him.” The word is used of pulling or dragging, often by force. It is even used once of magnetic attraction (A. Oepke, TDNT 2:503).
sn The Father who sent me draws him. The author never specifically explains what this “drawing” consists of. It is evidently some kind of attraction; whether it is binding and irresistible or not is not mentioned. But there does seem to be a parallel with 6:65, where Jesus says that no one is able to come to him unless the Father has allowed it. This apparently parallels the use of Isaiah by John to reflect the spiritual blindness of the Jewish leaders (see the quotations from Isaiah in John 9:41 and 12:39–40).  Biblical Studies Press. (2006). The NET Bible First Edition Notes (Jn 6:44). Biblical Studies Press.

Yes, before one objects, there could be other nuances in 6:44, so the dictionaries/lexicons are not absolutely definitive here.  One should, however, give theological thought to these definitions – they do present a rather compelling (no pun intended) argument for what Dr. Sproul says in this clip:

 

 

 

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R.C. Sproul: Simul Justus Et Peccator (At The Same Time Just And Sinner)

Posted in Bible Study, Church History, Doctrine, Indian River Baptist Church, tagged , , , , , , , , on September 5, 2012 | Leave a Comment »

In this video, Dr. Sproul explains a crucial difference between Roman Catholic and Reformation teaching concerning salvation.  The phrase means, “at the same time just and sinner.”  This is not a contradiction, as he says in the video:

And so with this formula Luther was saying, in our justification we are one and the same time righteous or just, and sinners. Now if he would say that we are at the same time and in the same relationship just and sinners that would be a contradiction in terms. But that’s not what he was saying. He was saying from one perspective, in one sense, we are just. In another sense, from a different perspective, we are sinners; and how he defines that is simple. In and of ourselves, under the analysis of God’s scrutiny, we still have sin; we’re still sinners. But, by imputation and by faith in Jesus Christ, whose righteousness is now transferred to our account, then we are considered just or righteous. This is the very heart of the gospel.

Dr. Sproul uses the word “imputation” here – imputation means “to declare,” or “reckon,” or “to count as.”  Rome, at the Council of Trent in the 16th Century, declares anathema upon one who affirms the imputation of the work of Christ in this manner:

Canon 11.
If anyone says that men are justified either by the sole imputation of the justice of Christ or by the sole remission of sins, to the exclusion of the grace and the charity which is poured forth in their hearts by the Holy Ghost, and remains in them, or also that the grace by which we are justified is only the good will of God, let him be anathema.

This goes to the heart of the differences between Rome and Reformationists – how is a man justified?  Dr. Sproul thus explains:

 

 

 

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Free Will Friday: Well, John (Calvin), What Do You REALLY Think?

Posted in Bible Study, Books, Calvinism, Church History, doctrines of grace, Free Will, Indian River Baptist Church, tagged , , , , on August 31, 2012 | Leave a Comment »

In refutation of those who wish to affirm “free will,” Calvin ends Book 2, Chapter 5 of The Institutes of The Christian Religion by stating,

They certainly do not refute the doctrine of Augustine – a doctrine confirmed by the common suffrages even of the Schoolmen, that after the fall, the free gifts on which salvation depends were withdrawn, and natural gifts corrupted and defiled, (supra, chap. 2 sec. 2.) Let it stand, therefore, as an indubitable truth, which no engines can shake, that the mind of man is so entirely alienated from the righteousness of God that he cannot conceive, desire, or design any thing but what is wicked, distorted, foul, impure, and iniquitous; that his heart is so thoroughly envenomed by sin that it can breathe out nothing but corruption and rottenness; that if some men occasionally make a show of goodness, their mind is ever interwoven with hypocrisy and deceit, their soul inwardly bound with the fetters of wickedness.

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Eisegesis 101: Galatians 5:4

Posted in Bible Study, Doctrine, doctrines of grace, Indian River Baptist Church, New Testament, Truth, tagged , , , , , , , , on August 20, 2012 | Leave a Comment »

You are severed from Christ, you who would be justified by the law; you have fallen away from grace.

In the “If I had a nickel for every time I’ve heard” category, this verse would be prominent in its placement.  The issue?  This verse is cited over and over as definitive proof that a person can “lose their salvation.”  Why?  ”See?  It says right there – you can fall from grace.”  Well, it does indeed say a person can fall from grace – but is the conclusion to be drawn from that to be that a person who was, prior to this, born-again, brought from death to life by the Spirit, granted repentance and faith, was seated in the heavenly places with Christ, who cannot be separated from the love of God in Christ – is that person the one being addressed here?  Let’s see.

What is the big picture here?  Paul is writing a scathing letter to the church at Galatia.  He does not begin with his usual pleasantries.  he lights in the church from the git-go.  He declares anathema (damnation, being accursed) upon anyone who preaches a gospel other than the one he preached to them – the gospel he received from Christ?  That gospel?  Salvation by faith alone in Christ alone.  he goes so far as to say his fellow apostle Peter has joined in the hypocrisy of the Galatians Judaizers because Peter did what?  Demanded circumcision be required for salvation?  Said that the dietary laws are still in effect?  Taught that animal sacrifices were necessary as atonement for sin?  No.  Paul said this action by Peter endangered the gospel itself:  Peter switched seats at the dining table.  Yes, that’s what Peter did that Paul said endangered the gospel itself.

Gal 2:12 For before certain men came from James, he was eating with the Gentiles; but when they came he drew back and separated himself, fearing the circumcision party.
Gal 2:13 And the rest of the Jews acted hypocritically along with him, so that even Barnabas was led astray by their hypocrisy.

Paul also calls out Barnabas for joining in this hypocrisy, as he calls it.  Why such harsh language?  Because Paul wanted to make the very important point that justification is by faith alone – faith plus nothing.  Faith in Christ plus nothing.

In chapter three he goes on at great length about how a man is not justified by works, or obedience to the law, but by faith alone.

In chapter four he poses a serious question and questions whether his labor in that church may have been in vain, if they wish to return to the requirements of the law:

Gal 4:9 But now that you have come to know God, or rather to be known by God, how can you turn back again to the weak and worthless elementary principles of the world, whose slaves you want to be once more?
Gal 4:10 You observe days and months and seasons and years!
Gal 4:11 I am afraid I may have labored over you in vain.

In brief, this is the setting for 5:4.  How does chapter five begin?  With a statement that for freedom Christ had set them free.  What had Jesus himself said about being set free?  If he is the one who sets people free – free from what?  Free from bondage, as he says in John 8, and the people set free are free indeed.  Those whom he sets free do not return to the bondage from which they have been released.  Paul tells them because of their freedom – in Christ – to stand firm and don’t go back to that from which they were freed.  Does this mean people can lose their salvation?  No, it doesn’t.  Those who would return to their bondage were never freed in the first place, but only appeared to have been free (cf. Hebrews 6 and a similar situation – people being tempted to return to their Jewish roots).  These warning passages are also the means by which God preserves his elect – those who fail, show them selves to be non-elect.

The Judaizers were demanding circumcision as necessary for justification – what does Paul say in verse two?  If that’s the case, then Christ is of no value.  He is reiterating what he said at the end of chapter two, in verse 21:

Gal 2:21 I do not nullify the grace of God, for if righteousness were through the law, then Christ died for no purpose.

Think about it – if we could be justified by keeping the law, be it one point of law or the entirety of the law, then why did Christ come and die in our place, having obeyed the law perfectly himself?  he then adds this – if one wishes to say that circumcision is necessary, then not just one point of the law is necessary, but keeping the entire law is necessary.

Now, verse four.  ”You are severed from Christ, you who would be justified by the law; you have fallen away from grace.”  What had Paul just said in chapter three, verses 2-6?

Gal 3:2 Let me ask you only this: Did you receive the Spirit by works of the law or by hearing with faith?
Gal 3:3 Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?
Gal 3:4 Did you suffer so many things in vain—if indeed it was in vain?
Gal 3:5 Does he who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing with faith—
Gal 3:6 just as Abraham “believed God, and it was counted to him as righteousness”?

As Paul also did in the letter to the Romans, he states that Abraham was not justified by works of the law, but by faith (cf. Rom. 4).  in 3:10 Paul says everyone who relies on the works of the law are under a curse.  In 3:11 he says that no one is justified by works of the law, citing Habakkuk 2:4, as he did in Rom. 1:17, saying ‘The righteous shall live by faith.’  in 3:23 he says this law, which the Judaizers wish to add to faith, held people captive – that law didn’t free people, it enslaved them.

Paul says those who wish to keep the law in 5:4 are severed from Christ – they are cut off.  Does that mean they were in Christ to begin with?  No – by all the statements he has already made in the letter, it is clear that one who wishes to attain justification by the works of the law will never be justified at all.  John 1:14 says Jesus came filled with grace and truth.  If these people wish to believe that law-keeping of any sort is necessary as the basis upon which one is justified, Paul says they have fallen away from this grace.  These people who wish to place their faith in their ability to keep the law have created a problem which Paul says is very, very serious and is one that damns themselves.

Galatians 5:4, in closing, states nothing about those who have “lost their salvation.”  It says much, however, about those who were never saved in the first place.

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Free Will Friday: Martin Luther – “I Don’t Want Free Will”

Posted in Bible Study, Calvinism, Church History, doctrines of grace, Free Will, Indian River Baptist Church, tagged , , , , on August 10, 2012 | Leave a Comment »

“I frankly confess that, for myself, even if it could be, I should not want “free-will” to be given me, nor anything to be left in my own hands to enable me to endeavour after salvation; not merely because in face of so many dangers, and adversities and assaults of devils, I could not stand my ground ; but because even were there no dangers. I should still be forced to labour with no guarantee of success. But now that God has taken my salvation out of the control of my own will, and put it under the control of His, and promised to save me, not according to my working or running, but according to His own grace and mercy, I have the comfortable certainty that He is faithful and will not lie to me, and that He is also great and powerful, so that no devils or opposition can break Him or pluck me from Him. Furthermore, I have the comfortable certainty that I please God, not by reason of the merit of my works, but by reason of His merciful favour promised to me; so that, if I work too little, or badly, He does not impute it to me, but with fatherly compassion pardons me and makes me better. This is the glorying of all the saints in their God.”

from “The Bondage of the Will,” thanks to EffectualGrace.com.

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Indian River Baptist Church Sunday School, August 5, 2012: Introduction To Apologetics – 1 Peter 3:14-16

Posted in Bible Study, Calvinism, Doctrine, Indian River Baptist Church, tagged , , , , , , , on August 7, 2012 | Leave a Comment »


 1 Peter 3:14–16 (ESV)

14 But even if you should suffer for righteousness’ sake, you will be blessed. Have no fear of them, nor be troubled, 15 but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect, 16 having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame.  

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