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Posts Tagged ‘Gospel’

Eisegesis 101: John 10:28-29

Posted in Indian River Baptist Church, New Testament, Sovereignty, tagged , , , on April 9, 2013 | 1 Comment »

28 I give them eternal life, and they will never perish, and no one will snatch them out of my hand. 29 My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand.

Eisegesis:  the practice of reading meaning into a text, rather than exegesis, which is ‘drawing out’ or ‘extracting the meaning’ from a text.

In a prior post we addressed a parallel passage to this – where Paul says nothing can separate he and his Roman brethren from the love of God.  Here the Apostle that Jesus loved – John – nears the end of his account of the Good Shepherd discourse.  The verses above are not an island unto themselves – the entire discourse leads up to this and affirms the point made here.  To examine this passage we must first bring in the bigger context of chapter ten.

In John 10, Jesus continues his encounter with some Pharisees from chapter nine.  In chapter nine, Jesus had healed a man on the Sabbath (v. 14), incurring the wrath of the Pharisees once they found out the man had been healed on the Sabbath (v. 16).  Not only did they get upset with Jesus, they also didn’t believe the man had been born blind, at least until they contacted the man’s parents and confirmed his prior blindness (v. 18).  The man’s parents were afraid of these Jewish leaders – they feared being put out of the synagogue (v. 22).

The Pharisees then talked to the man again and the man says he has already told them  what happened (v. 27).  The Pharisees then revile the man (v. 28), calling upon their being disciples of Moses as opposed this man who is a disciple of Jesus.  The man responds by telling them never has a man been born blind and subsequently had his eyes opened, and that if this man – Jesus – were not from God, he could do nothing (vv. 30-33).  They respond by saying this man was born in utter sin and they cast him out (v. 34).  In the midst of this is a hint of divine presence – the Old Testament says in Isaiah 35:5 and 42:7 that God will open the eyes that are blind, which is exactly what the Christ did with this man.

Jesus hears about this, encounters the man and while he is talking with the man some Pharisees get involved (v. 40), which leads us into chapter ten.

Chapter nine is setting up a contrast with chapter ten – a contrast of the bad shepherds (the Pharisees) vs. the Good Shepherd (Christ).

In chapter ten, verses 1-6, Jesus says concerning the Good Shepherd:

  • He is the one who enters by the door
  • The sheep hear his voice
  • He calls the sheep by name
  • He leads the sheep
  • The sheep follow him

Then, in verse seven, he identifies himself as the door which he mentioned in verse two.  He goes on to say that all who came before him were thieves and robbers and the sheep didn’t listen to these thieves and robbers (v. 8).

He repeats the statement that he himself is “the door” in verse nine.  He then says if anyone enters by him, he will be saved.  Not that he will be saved, then unsaved, then saved again depending upon his own “free will.”  He will be saved.  As a result of this having been saved, the one saved will have pasture, a clear reference to Old Testament passages such as Psalm 23:1-6, Psalm 95:7, Psalm 100:3, Isaiah 40:11, Isaiah 49:9-10 and Ezekiel 34:12-16.

We have already commented on verse 10 and will not do so again here, but the comment is relevant and would be worthy of perusal.  Suffice it to say here that verse 10 addresses the contrast between bad shepherds and the Good Shepherd rather starkly.  The bad shepherds kill, steal and destroy – the Good Shepherd came to give abundant life.

In verse 11, Jesus identifies himself as this Good Shepherd, stating that the Good Shepherd lays down his life for the sheep.  Not for the sheep and the goats, but for the sheep, which he repeats in verse fifteen.  We see further contrasts in verses 12-14.

Jesus makes a startling comparison in verses fourteen and fifteen as he compares his knowledge of the sheep with the knowledge that he and the Father have for each other.  The “knowledge” is not a mere cognitive awareness, but a special, intimate relationship.  The relationship between the Father and the Good Shepherd is an eternal one and cannot be broken; this is why the comparison is so startling – the relationship between these sheep and the Shepherd is comparable in degree and in duration.

In verse sixteen, Jesus says he has other sheep not yet in the fold – but that he must bring them also.  Not that he may bring them, but that he must.  This is an absolute – something that necessarily happens.  Not only will he bring them, the sheep will hear – they will listen to his voice.  Again, this is an absolute.  It is not that the sheep could possibly hear his voice, but that they will hear.  Why?  So there will be one flock.  There will not be scattered flocks of sheep in varied locations, some under theJohn 8 36 oversight of other shepherds or even no shepherd at all.  The sheep will hear, being brought into the one flock under the One Shepherd.

In verse seventeen we see the love of the Shepherd for the sheep once again expressed by the intent of his sacrificial death on behalf of the sheep and this is reflected by the Father’s love for the Shepherd, who says in verse eighteen that no one forces him to lay down his life, but he does it willingly.  In John 6 we read of Jesus stating that he came to do the Father’s will – and that will was what?  To lose none of those given to him by the Father.  He said that he did not come to do his own will but the will of the father who sent him.  He had given a precursor to this in John 4 where he said that his ‘food’ was to “do the will of him who sent me and to accomplish his work.” (v. 34)  John 6 gives us detail on what this will entailed and John 10 gives yet more.  This was the charge received from the Shepherd from the father as verse eighteen closes the discourse.

That sets up the confrontation we see beginning in verse 21 and running through verse 39.   Jesus’ opponents ask for an answer to the issue of whether or not he is the Messiah and Jesus responds by telling them they already have the answer (vv. 25-26).  But why do they not believe?  Why do they not understand?  Verse 26 states that their unbelief is not because they don’t have enough information, but it is because they are not among his sheep.  What difference does that make?  Verse 27 gives us the answer: the sheep hear.  Hear what?  The voice of the Shepherd.  Resulting in what action on the part of the sheep?  They follow the Shepherd.  It is not merely that the sheep can hear, it is that they will hear.  Once hearing, they will follow.

Upon “hearing,” the Good Shepherd gives them eternal life.  Jesus makes a threefold statement, using parallelism to say the same thing from three different perspectives: 1) the duration of the life, 2) the ability to lose the life, and 3) the means by which the life is assured.  Repeatedly in John, John writes that eternal life is a gift (3:16; 3:36; 6:27; 6:40; 17:2) – a gift that cannot be revoked, if it is indeed eternal.  Life which may cease is not eternal.  Paul writes that the gifts and calling of God are irrevocable in Romans 11:29.  Paul had written in Romans 8:29 that those who are called according to his purpose have been foreknown, then predestined to be conformed to the image of the Son.  Then those who are predestined are called, then those who are called are justified, then those who are justified are glorified – all in an unbroken chain.  The gift of eternal life – given to the sheep who hear – and all the sheep will hear, because the Shepherd will chase after the one from the hundred which is lost (Luke 15:4-6) is irrevocable and eternal indeed.

Verses 28 and 29 are nothing more than the summation of what has been presented in verses 1-27.  The Shepherd gives the sheep eternal life, which by definition being eternal, cannot cease.  It cannot cease because the Shepherd is the Good Shepherd and he will guard the sheep to the point of dying in their place to assure they will not perish.  This Shepherd has all authority in his hands and it is into these hands that the sheep are placed.  In these hands the sheep are secure.  In these hands the sheep are safe.  The oneness of the Father and the Shepherd is displayed in the statements of verses 29 and 30.  The sheep are safe – eternally safe, in the hands of the Father and the hands of the Shepherd.  In Isaiah 49,  we see another statement concerning the people of God and their being in the hands of the Lord.  Isaiah 49:16 says that the people of God are not just in his hands, but on his hands:

Behold, I have engraved you on the palms of my hands; your walls are continually before me.

This statement concerning Israel relates to verses 28-29 – the people of God are not just written, but engraved on the hands of the Lord.  Engravings last.  So does the life given to the sheep as a gift – after all, it is eternal.

What makes this Shepherd so Good?  None of his sheep will perish.  They will follow him.  They will hear his voice.  They will have pasture.  Once in the fold, they are kept there by the might of the Shepherd and the might of the Father (cf. 1 Peter 1:5).

The eisegesis of our title? The common objection to this passage’s statement concerning the security of the sheep is that, “Well, you can take yourself out of the hands.”  To say that is the case is to do violence to the entirety of the passage and its point being made that this Shepherd is not like the shepherds of chapter nine.  This Shepherd will not lose any of his sheep.  The work done by the Shepherd will be completed (Phil. 1:6).  The work done by the Spirit will enable, but even more so, cause the sheep to hear, follow and remain (John 3:8; Ezek. 36:26-27; Phil. 2:13).

Another objection heard recently was voiced by a pastor in an online conversation I witnessed.  His statement?  Verses 28-29 only concern “those sheep in the fold who could be stolen by the thief.  It has nothing to do with sheep who decide to not hear.”  He also said that Satan is the thief of 10:10, which was addressed in our prior essay referenced above. Again, this does violence to the fullness of the passage.  It is not as if there are sheep who decide to not hear – all the sheep will hear.  They will follow.  They will find pasture.  These sheep are the ones given by the father to the Shepherd in John 6.  In John 6, the Shepherd says he will lose nothing of that which was given to him – but why?  It was the will of the Father for him to save them and if we wish to say in any way that the Shepherd did not fulfill the will of the Father – in whole or in part – we have a huge biblical problem.

John 10:28-29 gives great, great comfort to those who have bowed the knee to the Good Shepherd.  If this passage does not do so, one will have to look long and hard to find passages that will give such comfort.  Let us rejoice that the hands of the father and the hands of the Shepherd are mighty to save!

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Joel Tay: Hebrews 6:1-9 and Apostasy – A Strong Text For Eternal Security

Posted in Calvinism, doctrines of grace, Indian River Baptist Church, tagged , , , on March 25, 2013 | Leave a Comment »

For more Joel Tay, check out his blog.


6 Therefore let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, 2 and of instruction about washings, the laying on of hands, the resurrection of the dead, and eternal judgment. 3 And this we will do if God permits. 4 For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and shave shared in the Holy Spirit, 5 and have tasted the goodness of the word of God and the powers of the age to come, 6 and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt. 7 For land that has drunk the rain that often falls on it, and produces a crop useful to those for whose sake it is cultivated, receives a blessing from God. 8 But if it bears thorns and thistles, it is worthless and near to being cursed, and its end is to be burned. 9 Though we speak in this way, yet in your case, beloved, we feel sure of better things—things that belong to salvation.

The Holy Bible: English Standard Version. 2001 (Heb 6:1-9). Wheaton: Standard Bible Society.

This passage has to be the single most quoted passage used against the Calvinistic teaching of Eternal Security. Eternal Security is the teaching that a true believer, will persevere in the faith until the end of his life and will not apostatize from the faith. Those who apostatize are false converts, who may have a superficial belief externally and even profess to be believers, but are actually false converts – thorns and thistles.

Contrary to popular belief, this verse is actually very problematic for the Arminian.

Context:

First of all, let us look at the context. Who is it addressing? Look at the last 3 verses of Chapter 5, before Chapter 6.

For though by this time you ought to be teachers, you need someone to teach you again the basic principles of the oracles of God. You need milk, not solid food, for        everyone who lives on milk is unskilled in the word of righteousness, since he is a child. But solid food is for the mature, for those who have their powers of discernment trained by constant practice to distinguish good from evil. (Heb 5:12–14). 

The author of Hebrews is writing to a group of professing believers who ought to be teachers by then, but have not grown in spiritual maturity. They are still ignorant of the word of God. For this reason (their lack of knowledge of the word after a long period of time), the writer questions their salvation.

In Hebrews 6, He goes on to bring up a hypothetical situation.

Therefore let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, 2 and of instruction about washings, the laying on of hands, the resurrection of the dead, and eternal judgment. 3 And this we will do if God permits. 4 For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and shave shared in the Holy Spirit, 5 and have tasted the goodness of the word of God and the powers of the age to come, 6 and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt. 7 For land that has drunk the rain that often falls on it, and produces a crop useful to those for whose sake it is cultivated, receives a blessing from God. 8 But if it bears thorns and thistles, it is worthless and near to being cursed, and its end is to be burned. (Heb 6:1-8). 

Here, he speaks of a group that has professed the faith outwardly, even experience God’s fellowship and who knows the means by which a person is saved — if such a person apostatize from the faith, cannot be brought to repentance. For if after having experienced the rain that often falls on it, if it still reveals its real nature is that of thorns and thistles, it is to be burned.

Note what it says in verse 4-7:

For it is impossible, in the case of those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, 5 and have tasted the goodness of the word of God and the powers of the age to come, 6 and then have fallen away, to restore them again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt.

This immediately refutes the Arminian view which teaches that a believer can fall away, and return back to the faith in repentance again. If the Arminian is correct that this speaks of a true believer who has truly been saved and then apostatize, then he has to consistently conclude from this passage that such a believer can no longer be saved or can he repent later on. Yet very few Arminians would accept this. This verse refutes the teaching that a person can fall away and repent repeatedly. In any case, as it will be shown, once the proper context of Heb 6 is understood, it can be shown that this is not speaking of true believers.

This verse in the context of the passage, speaks of a false convert (whose nature is explained as thorns and thistles; v.8), who after having experience the way of salvation, still reveals that his nature is one of thorns and thistle. Having rejected the truth after experiencing and knowing the means of salvation, and having fallen away from his earlier professed faith, there remains no other means by which he can be saved. Since the Calvinist understand this as the context of the passage in contrast to the Arminian who sees it as a true believer losing his salvation and left unable to repent, the Calvinist does not have the same problem as the Arminian.

How can we know for sure that this does not contradict the Calvinist worldview? How can we know for sure that the Apostates here are speaking of false converts rather than true believers who fall away?

Look what the passage continues to say. Don’t just stop at verse 8. Look at verse 9:

9 Though we speak in this way, yet in your case, beloved, we feel sure of better things—things that belong to salvation.(Heb 6:9). 

So the context here is clear, the writer casts doubts on the salvation of these people who have not grown in their knowledge of the Word. He then brings in this hypothetical situation of apostates saying that if these experience God’s fellowship and know the means of salvation, yet fall away, they cannot be saved anymore.

THEN, IN CONTRAST TO THIS GROUP of apostates… the writer continues (v.9) that “yet in your case, beloved, we feel sure of better things – things that belong to salvation. 

In other words, the group of apostates is CONTRASTED with the group that has THINGS THAT BELONG TO SALVATION. Or as literally translated from the Greek:

Πεπείσμεθα δὲ περὶ ὑμῶν, ἀγαπητοί, τὰ κρείσσονα καὶ ἐχόμενα σωτηρίας, εἰ καὶ οὕτως λαλοῦμεν.

And we are convinced concerning you (plural), beloved, of better (things), and belonging/possessing/having/accompanying salvation, even though we are speaking this way.

Those that have salvation (v.9), will not be like the group of apostates (v.1-8). The contrast between the 2 groups listed in verse 9, contrary to the Arminian’s belief, actually teaches eternal security. For this reason, you will often see in Arminian discussions, that discussion ends in verse 8. The moment you take into consideration verse 9 and read about the contrast between the apostates and the group that possess salvation, one has to argue in favor for the Calvinist worldview. In contrast to those who possess salvation (v.9), we have the group in (v.1-8) who will eventually fall away.

A similar passage can be read in Heb 10, where the writer again speaks of a group that appears to be saved, but then apostatize. Similarly, he explains that these people cannot be brought back to repentance. All the way in Heb 10, until verse 38. Then in verse 39,  the writer once again makes the contrast between these apostates and those who are truly saved.

Heb 10:39 – But we are not among those who shrink back to destruction, but among those who have faith to the preservation of our souls.

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(Laughter) “Do You Really Think You Save Anybody Here?”

Posted in Indian River Baptist Church, Prison Ministry, reformed baptist, Truth, tagged , , on February 7, 2013 | Leave a Comment »

 Hebrews 7:25 (ESV)

25 Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them.  

That was the response I received from a corrections officer as I was being escorted across the compound on my way to attend the weekly prisoner gathering early in 2012.

This arose as the officer took me across the grass instead of walking on the sidewalk and I had commented that I had been coming in for 15 years and that the prior week had been the first time I had been allowed to walk on the grass (which is against prison policy) and now this was the second time in two weeks I had been escortedktf in that manner.  The officer then asked me, “How long did you say you’ve been doing this?”  I said, “Fifteen years,” which elicited the response above.

The officer then asked me if I knew what “these guys” (prisoners) are like and I said I understood what was meant.  I tried (in the 15 seconds we had left) to explain what I do and why I do it and the response was just, “All I know is that when I’m old and don’t remember much, I’m going to remember some of the things I’ve seen here because they’ll never get out of my mind.”

Not having been a corrections officer of member of prison staff, I cannot pretend to know what she has seen in her time at that prison – which she said was almost the same as my fifteen years (at that time) of volunteer service.

Yes, many corrections staff see us as “Bible-thumpers” and “do-gooders.”  That’s OK.  If they are as yet unregenerate, one could expect nothing less and I don’t mean that in a derogatory manner.  It’s just a fact.  They – if unregenerate – cannot understand why we do what we do there.  Yes, one cannot deny that some prisoners feel that same way as we hear the mocking comments from prisoners who may be walking on the same sidewalks we walk or from prisoners well across the prison yard.

Several years ago I had occasion to have a conversation with an officer who had been one of those who checked us in every week.  That officer happened to mention that some of the prisoners who attended our study mocked us (volunteers) after we left.  Whether it was said truthfully or just to get a rise out of me, I don’t know, but my response was, “I don’t care.  As long as they’ll let me, I’m coming in here.”  The officer then responded, “You know, that’s exactly the attitude you should have.”

Chippewa Correctional Facility-EastThen I told the officer, “I know some of your colleagues aren’t too wild about us coming in here, either.”  ”Yeah,” she said, “you’re right about that.  There are some who wish you guys would just go away.”  The officer was a little taken aback when I said, “Well, I don’t come in here to make the staff happy.  I come in here because I have a message to bring and I’m coming as long as they let me whether the staff likes it or not.”  Her response?  I was then the one surprised.

“That’s exactly the attitude you should have.”

Unbelieving staff members cannot understand why someone would do what we do.  The comment in the title – “Do you think you really save anybody here?” – is a common one, whether spoken or not.  That’s OK.  We go there to proclaim a message.  We’re not the ones who bring dead people to life.  We’re the ones who proclaim a message which Almighty God uses to bring those dead people to life.  We understand we are inconvenience to them – officers have to walk up to half a mile in escorting us in and out and when it’s below zero and the wind is howling, that’s a long walk – for both of us.

We indeed don’t save anybody in there – but we proclaim the message of the One who can – and does – save, and He saves to the uttermost.

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Wilhelmus à Brakel: A Word To The Regenerate

Posted in Calvinism, Church History, Indian River Baptist Church, tagged , , on February 6, 2013 | Leave a Comment »

From The Christian’s Reasonable Service.

I now wish to address myself to the truly regenerate. You, who earlier in this chapter have perceived with discernment what the nature of regeneration is, as well as what the various ways are in which God brings about regeneration, compare yourself therefore in the presence of an omniscient God, and consider whether you are in truth a recipient of this life (I am not referring here to the measure of life received). Judge in truth, take note, and do not deny it. If you may possess this life, do not belittle it with a show of humility, as if you had accomplished it and are downplaying your own work. For it is not your work, but rather the work of an omnipotent God. It is a much greater sin to deny grace and to belittle grace in us than it is to boast of grace which one does not possess. Draw the following conclusion therefore by saying, “I am convinced that regeneration is such. I am a partaker of it. I observe it in myself, and my conscience bears witness to this before God. It thus follows that I am regenerate.”

Let there not only be such a conclusion, but with the Ethiopian, the jailor, and Lydia, rejoice in this so that you may derive a most certain comfort from it.

(1) Therefore ascend to the fountain from which regeneration has proceeded: the eternal love and election of God. “Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee” (Jer 31:3); “Whom He did predestinate, them He also called” (Rom 8:30). You have thus eternally been loved and chosen by God, for you are regenerate.

(2) You are a child of God at this present moment, for God has of His own will begotten you with the Word of truth (James 1:18). You are born of God and therefore you are a child of God (John 1:12-13). God is thus your Father and will deal with you as a loving Father, and as a child you may request all things from Him and trust in Him.

(3) Your spiritual state is certain and unchangeable. “For the gifts and calling of God are without repentance” (Rom 11:29). Therefore, “He which hath begun a good work in you will perform it until the day of Jesus Christ” (Phil 1:6). Therefore rejoice and be not fearful of this good work being rescinded.

(4) By way of your regeneration focus upon eternal felicity as being your certain inheritance, and endeavor to live and rejoice in this expectation and hope. “Blessed be the God and Father of our Lord Jesus Christ, which according to His abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead” (1 Pet 1:3).

If you are regenerate, part fully with all who are dead, that is, with the unconverted, for they stink as badly as rotting corpses. Instead, join yourself to the living, and be “a companion of all them that fear Thee, and of them that keep Thy precepts” (Ps 119:63). Let all your desire be toward “the saints that are in the earth, and to the excellent” (Ps 16:3). Neither isolate nor separate yourself from the church, for otherwise your light will grow dim and your walk will be contrary to the nature of regeneration. “And the Lord added to the church daily such as should be saved” (Acts 2:47).

Be not merely satisfied with being regenerate and a partaker of life, but rather strive for growth and increase, for that is characteristic for whatever possesses life. “As newborn babes, desire the sincere milk of the word, that ye may grow thereby” (1 Pet 2:2).

Live as a living soul; manifest your life by way of your deeds by the exercise of all virtues, in order that the difference between the dead and the living may thus be apparent. “Neither yield ye your members as instruments of unrighteousness unto sin: but yield yourselves unto God, as those that are alive from the dead, and your members as instruments of righteousness unto God” (Rom 6:13). AMEN.

———-
1 The Dutch word for “regeneration” is “wedergeboorte” which literally means “rebirth,” and is a derivative of the verb “to be born again”; hence à Brakel’s reference to human birth.
2 This statement should not be interpreted as if à Brakel were teaching here that the exercise of faith precedes regeneration. This is graphically confirmed by the fact that the chapter about regeneration (chapter 31) precedes the chapter about faith (chapter 32). Furthermore, the immediate context of this chapter, chapter 32 in its entirety, as well as the context of this entire work make it evident that à Brakel is here referring to the essence or habitus of faith, i.e., the propensity to believe, which God grants to the soul immediately upon and simultaneously with regeneration. For further clarification, see Rev. G. H. Kersten, Reformed Dogmatics, (Grand Rapids: Eerdmans, 1980), p. 362.

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“…as the bridegroom rejoices over the bride, so shall your God rejoice over you.” (Isaiah 62:5b)

Posted in Indian River Baptist Church, tagged , on December 1, 2012 | 1 Comment »

Bridegroom

Jared Wilson uses actual photos of bridegrooms seeing their bride for the first time and gives a gospel application.  The above photo – an actual one – is only illustrative.  How much more divine will be the response of the Bridegroom upon seeing His bride on the last day!!  The complete post is here. (Thanks to Tim Challies for the tip)

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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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Indian River Baptist Church AM Sermon, October 21, 2012 – Jeff Gwilt: Philippians 4:14-23

Posted in Indian River Baptist Church, tagged , , on October 28, 2012 | Leave a Comment »


Philippians 4:14–23 (ESV)

14 Yet it was kind of you to share my trouble. 15 And you Philippians yourselves know that in the beginning of the gospel, when I left Macedonia, no church entered into partnership with me in giving and receiving, except you only. 16 Even in Thessalonica you sent me help for my needs once and again. 17 Not that I seek the gift, but I seek the fruit that increases to your credit. 18 I have received full payment, and more. I am well supplied, having received from Epaphroditus the gifts you sent, a fragrant offering, a sacrifice acceptable and pleasing to God. 19 And my God will supply every need of yours according to his riches in glory in Christ Jesus. 20 To our God and Father be glory forever and ever. Amen.

Final Greetings

21 Greet every saint in Christ Jesus. The brothers who are with me greet you. 22 All the saints greet you, especially those of Caesar’s household.

23 The grace of the Lord Jesus Christ be with your spirit.

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Wilhelmus á Brakel: Blessings Promised To Those Who Fear God

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

From “The Christian’s Reasonable Service,” on sale now at Reformation Heritage Books.

Fifthly, although love for our own well-being is not the basis for the fear of God, we nevertheless may and must be stirred up by it. It is noteworthy that so many blessings are expressed and so many benefits are promised to the godly. Consider the temporal benefits.

(1) There is satisfaction: “Better is a little with the fear of the LORD than great treasure” (Prov 15:16).

(2) There is sufficient daily supply: “Oh, fear the LORD, you his saints, for those who fear him have no lack! ” (Ps 34:9); “Behold, the eye of the LORD is on those who fear him, on those who hope in his steadfast love, that he may deliver their soul from death and keep them alive in famine.” (Ps 33:18-19); “He provides food for those who fear him” (Ps 111:5).

(3) There is sacred protection: “The angel of the LORD encamps around those who fear him, and delivers them.” (Ps 34:7).

(4) There is abundance: “The reward for humility and fear of the LORD is riches and honor and life.” (Prov 22:4).

(5) There is all salvation: “Surely his  salvation is near to those who fear him” (Ps 85:9).

Consider the promises relative to the soul.

(1) There is the revelation of heavenly mysteries: “Who is the man who fears the LORD?  Him s will he instruct in the way that he should choose.  The friendship of the LORD is for those who fear him, and he makes known to them his covenant.” (Ps 25:12, 14).

(2) There is divine compassion: “As a father shows compassion to his children, so the LORD shows compassion v to those who fear him.  But the steadfast love of the LORD is from everlasting to everlasting on those who fear him,” (Ps 103:13, 17).

(3) There is the answering of prayers: “He fulfills the desire of those who fear him; he also hears their cry and saves them.” (Ps 145:19).

(4) Let me thus bring it all to a conclusion: “Blessed is the man who fears the LORD” (Ps 112:1); “yet I know that it will be well with those who fear God” (Eccles 8:12); “Oh, how abundant is your goodness, which you have stored up for those who fear you” (Ps 31:19). If it pleases the Lord to stir you up by so many benefits and promises, it ought to please you to be stirred up by them. Being desirous for the promises, you must seek their fulfillment in the way whereby the Lord wishes to do so, for the fear of the Lord is so desirable in and of itself.

Be therefore resolved to do so and make it your great endeavor; you will learn from being thus engaged. And since we are too corrupt, turn therefore to the Lord, praying, “Unite my heart to fear your name” (Ps 86:11). Make yourself familiar with the Word of God; it is a means whereby you may fear the Lord. “He shall read in it all the days of his life,  that he may learn to fear the LORD his God” (Deut 17:19). May the Lord bless these words. “Fear God and give him glory” (Rev 14:7). Amen.

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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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