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Posts Tagged ‘Sovereignty’

Salvation belongs to the Lord (Ps. 3:8; Jonah 2:9; Rev. 7:10)

Reading what many people are writing – Christian people, to be specific – concerning yesterday’s Presidential election is quite interesting.  Many, many Christians, especially those who did not vote for President Obama, have been declaring the sovereignty of God in this election.  We read much about how this is part of God’s eternal plan and about how God sovereignly orchestrated the events of yesterday in order to fulfill that plan.  Let’s examine the statements a little closer.

How could God sovereignly orchestrate the electoral results?  Didn’t people walk into polling places, complete their ballots, choosing based upon their own preferences and desires – and didn’t they do so willingly, volitionally – “freely?”  If their decisions were willing, volitional ones based on their own conscience – how could God sovereignly orchestrate the events of yesterday?  As of this moment, the results show 59,631,249 people voted for President Obama.  That means that many people made decisions of their own will do vote for him.  Now, is this the way God sovereignly oversees His Creation – where He allows events to happen and then “responds” and makes it part of His eternal plan? (which is what many people really mean by stating God’s sovereignty concerning the election) No, the Bible says God has determined the end from the beginning and no one can frustrate His plan (e.g. Isaiah 46:9-10, Daniel 4:34-35).  Therefore, if the election yesterday was God’s plan – how did it happen?  Over 59 million people made decisions – choices – yesterday.  How does that fit into this plan?  If this were God’s eternal plan, how did over 59 million people become participants?

Because God is sovereign.

That may seem basic, but one must think about the implications – how and why did 59 million people choose President Obama instead of one of the other candidates?  Was God just  gnashing his proverbial teeth, hoping that 59,00,000 people would do what he desired them to do?  No.  One must think carefully – and biblically – about this issue? How did all those people – 59 million of them – make willing, volitional, “free” decisions that would fulfill God’s eternal plan?  The biblical answer is because God decreed those decisions in eternity and caused them to occur in time and space.  This is how God providentially governs His Creation – the God of the Bible is not the God of the Deists (think Thomas Jefferson), a God who created all things, set Creation in motion and has stepped back and just watches.

We must go back further.  Why was President Obama up for re-election in the first place?  Over 69 million people voted for Mr. Obama.  If they had not done that, he would not have been on the ballot yesterday and his re-election would not have been part of God’s eternal, sovereign plan.

We must go back even further.  How did he get on the ballot in 2008?  Through the means of the willing choices made by voters in the primary process.

We must go back further.  How did he get involved in the primary process?  Because he was a Senator from Illinois, voted into office by the people of Illinois through all their willing choices.

We must go back further.  How did Mr. Obama become known on a national level?  Through his speech at the 2004 Democratic National Convention.  Why was he chosen to give that speech?  Why not someone else?  That speech catapulted Mr. Obama to national visibility.  Willing, volitional choices had to be made by certain powers-that-be in order for Mr. Obama to have given that speech.

We could engage in nearly infinite regress here but hopefully the point has been made.  An untold number of  ”free” choices had to be made for the events of yesterday to come to pass.  They could only have come to pass – a number of decisions which we cannot imagine – in order for the voters of the United States to have re-elected Mr. Obama yesterday.  Those decisions, however, were not outside the will of God – and God did not merely “permit” or “allow” these decisions.  All the decisions through history that people have made were pointing to the events of yesterday.  God is not just a deity who throws all the events and choices of history into a cosmic vat, stirring them with the ultimate spoon, hoping they mix together to accomplish His will.  God actually decrees and controls man’s decisions.  Yes, He does.

One need not object, saying that man is thus not held responsible as a moral agent (a “robot,” or a “puppet,” to use common objections) if God decrees his choices.  One need only read one Old Testament passage (Isaiah 10:5-19) and one New Testament passage (Romans 9:6-24) as a primer, because there are many more concerning the issue of God’s control of man’s decisions and man’s moral responsibility for those decisions.

To sum up our first point- yes, God was sovereign yesterday and His sovereignty could only have been manifest because He had ordained not only the outcome of the election, but the means to that outcome – a nearly infinite number of choices made by people over many years and many different circumstances.

It is not uncommon to see such statements made by Christians, especially in light of events that occur which are what people consider less than favorable.  Events such as Presidential elections (whether or not one objects to or affirms yesterday’s results), natural disasters, illness, unexpected death and so on are taken under the heading of the sovereignty of God in order for those affected to receive some degree of comfort – and biblically, they should.

It is quite interesting to see Christians proclaiming God’s sovereign authority and His ordination of events occurring in history – events that include “free” choices made by men – with regard to all arenas of life and society except one, which is the most important one of all: the salvation of sinners.

What is the most important “choice’ a person will make in his or her life?  The decision as to trust or not trust Christ.  To follow or not follow Christ.  To believe or not believe. To come to Christ or leave one’s back turned to Him.  Those are all entailed in the same choice, by the way.  Many, many who are now affirming God’s exhaustive sovereignty over history – said history necessarily including man’s willing, volitional choices – will affirm it in all areas of history except (except!) the salvation of sinners.

We are told by these people that God has opened the door to salvation for all but that whether or not a man walks through that door is completely up to him – up to his own “free will.”  We are told God woos, entices, beckons but does not – indeed cannot, because man’s “free will”  has to be preserved at all costs – do anything to actually effect or ensure anyone – no one, not even one person – comes to Christ.  We are told that God cannot intervene in a person’s life and change their nature so that instead of hating God, they would love Him.  We are told that God cannot intervene and give a person sufficient faith in order that they not only believe, they willingly believe.  We are told that God cannot intervene in a person’s life and create sufficient faith and repentance such that a person cannot do anything other than come to Christ.  We are told that no matter how much God may desire to save a person, He will not, cannot, indeed must not intervene in the life of an unwilling person to save him from the horrors of Hell.  We are told that God has sovereignly decided to not be absolutely sovereign in the saving of sinners.  Why?  Because that would interfere with man’s “free will.”  ”Free will” must be preserved at all costs – even at the cost of “God’s unconditional love” for every single human being such that He expresses that love by not intervening to prevent a person’s condemnation -is that the biblical teaching?

Is the inconsistency clear here?  If one is willing to ascribe God’s superintending of “free” human choices and actions, such as those of the men who wrote down revelation from God that we know as “the Bible,” if one is willing to affirm God’s exhaustive sovereignty over yesterday’s Presidential election and all the events and decisions in human history that brought us to this point, why are people not willing to say the same about God’s exhaustive sovereignty in the salvation of sinners?  If every other decision or choice a person makes in his life falls under the sovereign decree of God – where is the biblical exemption with regard to a person’s choice to follow Christ?

The Bible states that every person is conceived in sin and is a rebel against God.  The Bible states that every person by nature is a child of wrath, is a hater of God, has a heart that is wicked beyond comprehension and does not obey God because he cannot obey God.  The Bible says that faith that saves is a gift from God.  The Bible says repentance is granted by God.  The Bible says God brings people from death to life as an act of His sovereign grace.  The Bible says these people who are brought from death to life truly, truly believe because that belief is their own belief, given to them as a gift and they believe because they want to believe and are not compelled against their will to believe.  The Bible says that this saving work begin in a sinner’s life as a gift from God will be carried through to completion.

It is wonderful, to be sure, seeing all the proclamations of the absolute sovereignty of God popping up all over cyberspace last night and today.  In the big picture, though, the Presidential Election and God’s sovereignty over it are not the most important issues we must address.  The most important issue is a man’s salvation or damnation.  God is absolutely sovereign over that area, as well.  Let us all be consistent in applying the clear biblical teaching with regard to salvation belonging to our Lord.  Praise God He is sovereign in the salvation of sinners.

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From “Ultimate Questions.”

A sovereign God is the necessary foundation for a sound theology. Any compromise in the doctrine of God generates a rippling effect that destroys the integrity of all other biblical doctrines. Once we accept a false view of God, the rest of the system cannot be Christian.

For example, a sovereign God contradicts the idea that man exercises free will when it comes to any matter, including salvation. The sovereignty of God and the freedom of man are mutually exclusive. To affirm one is to deny the other. Accordingly, a person who insists that he accepts Christ because of his own free will, and not because of God’s sovereign choice and direct action in his soul, cannot at the same time affirm a sovereign God. Since the only God presented in the Bible is an absolutely sovereign God, a person who affirms human free will cannot, without contradiction, affirm belief in God.

Some theologians perceive this dilemma, and so they choose to believe in a contradiction.  But this makes them look stupid, and some of them cannot endure the humiliation. So they invent a way out, and say that God’s sovereignty is “compatible” with human choice.  Sometimes it is even said that divine sovereignty is compatible with human “freedom” in the sense that the man who chooses is not coerced in his choice, but he chooses according to his desire.

Of course man chooses, but what makes him choose? What is the metaphysics of human choice? And what is the metaphysical explanation for his desire? If God is absolutely sovereign, then he also decides and causes human choice and desire. And if God is the one who decides and causes human choice and desire, then to say that divine sovereignty and human choice are compatible is only to say that God is compatible with himself. But we already know that, and man is still not free.

Human choice is irrelevant, since it comes under divine sovereignty. To say that man is not coerced is only to say that in this instance God does not cause one effect of his power to clash with another effect of his power, as he does when he causes two objects to crash into each other. But if there is no contradiction when God causes two objects to crash, then even coercion entails no contradiction. It would only mean that he causes a person to desire one thing but to choose another, and he remains compatible with himself. What would be the problem with that?

Indeed, the absolute sovereignty of God and the moral responsibility of man are compatible. Perhaps this is what the theologians are so worried about. But man is morally responsible only because God has decided to hold him accountable. This has no necessarily connection with choice or freedom. Even coercion does not eliminate responsibility. What does one have to do with another? The moral responsibility of man depends on the absolute sovereignty of God, and nothing else. Therefore, to say that man is responsible, once again, is only to say that God is compatible with himself.

It remains, then, that divine sovereignty and human freedom are incompatible. For man to be free in any relevant sense, he must be free from God, and if he is free from God in any sense and in any degree, then God is not absolutely sovereign. The God of the Bible is rejected.

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From “Great Doctrines of The Bible, Volume I: God The Father, God The Son.”

What, then, does the Bible tell us about the doctrine of providence? Again, we are looking at a very difficult subject. The particular doctrines of salvation that we shall be considering are very simple in comparison with a doctrine like this. It is one of those inscrutable doctrines and there is a hymn which reminds us of that. ‘God moves in a mysterious way, his wonders to perform,’ says William Cowper, and, ‘Blind unbelief is sure to err.’ And not only blind unbelief, but lack of faith, but a desire to understand that which is impossible, are certain to lead us into trouble if not into error. Therefore let us approach the doctrine of providence with reverence and humility, going as far as Scripture takes us, but not going beyond that.

Now the Bible teaches everywhere, very clearly, as I shall show you, that God is in control of all things. Psalm 104 is enough, in and of itself, to establish that doctrine. There is no limit to what He does. Psalm 103:19 also says, ‘The Lord hath prepared his throne in the heavens; and his kingdom ruleth over all.’ Everywhere. And the Bible teaches us that first of all, as over against deism, to which I have referred, that doctrine which regards the universe as a kind of watch made by the watchmaker, wound up by him, and then put down to run itself out. But the doctrine of providence contradicts that, and I rather like the comparison which was once used to show the difference. The doctrine of providence tells us that the universe, and everything within it, is like a great ship which is being piloted from day to day, hour to hour, minute to minute, second to second, by God Himself. Furthermore, of course, it is over against pantheism also, which says that God is everything, and in everything, and that therefore you cannot differentiate between the universe and God Himself. The doctrine of providence contradicts both these views.

How, then, do we find this doctrine in the Bible? Well, first of all we find it in a number of very direct statements in the Scriptures. I shall give you a list of them later on. Then another very powerful argument for the doctrine of providence is based upon the fact of prophecy. It would not be possible for a man inspired by God to predict what is going to take place, perhaps in several hundreds of years, unless God controlled everything. Prophecy is not merely foreknowledge, it is a guarantee—that the prophesied events are going to happen because God is in control.

Then another great argument, as we have seen, is derived from answers to prayer. If we did not believe that God controlled everything, there would be no point in praying—we would not pray for sunshine, we would not pray for rain; we would not pray for health and for the control of disease. Prayer, in a sense, would be ridiculous if we did not believe in the doctrine of providence. And that is why deists do not believe in prayer. Pantheists do not pray; there is no purpose in it. But those who believe in the doctrine of providence obviously pray because the very idea of that doctrine immediately leads to prayer.

And our last general argument is the argument from miracles. Were it not that the doctrine of providence is true, if it were not the case that God has His hand upon everything, and is controlling everything, then miracles simply could not take place at all.

So then, what exactly do we mean by providence? I cannot think of a better definition or description than this: ‘Providence is that continued exercise of the divine energy whereby the Creator upholds all his creatures, is operative in all that transpires in the world, and directs all things to their appointed end.’ We shall consider the biblical proof for that statement later on. Now there are three elements in this idea of providence, and we must differentiate between them in thought as well as in practice, though, of course, the three tend to work together. You can look at the three aspects of providence from different angles. The first is the aspect or the element of preservation—‘that continuous work of God by which He maintains the things which He has created, together with the properties and powers with which He has endowed them.’ Now this is most important. The Bible teaches that God preserves everything that He has made. It is a continuous work. Some have tried to say that this doctrine of preservation simply means that God does not destroy the work He once made, but that is not preservation. It means more than that; it means that He keeps everything in being.

Lloyd-Jones, D. M. (1996). God the Father, God the Son (142–144). Wheaton, IL: Crossway Books.

 

 

 

 

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 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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Based upon reader requests, we have compiled our “Ten Years Ago” Series – a series written to commemorate the tenth anniversary of the death of our son, Jon - into digest format, with all posts in one PDF file, which can be downloaded here.  Perhaps the series will help someone in some small way who is going through some form of grief – please feel free to distribute the file as you see fit.

The series is actually incomplete.  There are still thoughts on grief I have yet to place in a coherent form and there is still much to be said about the exhaustive sovereignty of the living God – much.  That will follow at a later date.

We still miss Jon.  Terribly.

 

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it is more than evident that they babble and talk absurdly who, in the place of God’s providence, substitute bare permission — as if God sat in a watchtower awaiting chance events , and his judgments thus depended upon human will. (Institutes of The Christian Religion, Battles translation, Book 1, Chapter 18, Section 1)

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Breathed-out through the Apostle Paul…..

Romans 8:7–8 (ESV)

For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot. Those who are in the flesh cannot please God.  

Ripped out of context, you may say?  Not hardly.  Here’s the context:

 Romans 8:1–11 (ESV)

Life in the Spirit

8 There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit. For to set the mind on the flesh is death, but to set the mind on the Spirit is life and peace. For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot. Those who are in the flesh cannot please God.

You, however, are not in the flesh but in the Spirit, if in fact the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him. 10 But if Christ is in you, although the body is dead because of sin, the Spirit is life because of righteousness. 11 If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you.  

The passage addresses the contrast between the unregenerate person (whose mind is “set on the flesh”) and the regenerate person (whose mind is set on the Spirit), along with the contrast between the person who is dead and the person who has life.  Here, God says the unregenerate person not only does not obey God, he cannot obey God.  If he cannot obey God, he thus cannot – by a mere act of his “will” – do what God commands.  His will in that case is not “free,” but in bondage, as Jesus clearly stated to his audience in John 8.  That audience didn’t like hearing they didn’t have “free will” anymore than today’s person likes to hear it, eh?

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From The Bondage of the Will – Section 26.

Over and over in his diatribe against Erasmus, Luther makes the point that for man’s will to be truly “free,” as Erasmus (and many today) wish to define it, then by necessity the only way it could be such is to fall into a Pelagian definition of “free will,” which has been denounced as heretical going back to the times of Augustine.

You describe the power of free-will as small, and wholly ineffective apart from the grace of God.

Agreed? Now then, I ask you: If God’s grace is wanting, if it is taken away from that small power, what can it do? It is ineffective, you say, and can do nothing good. So it will not do what God or His grace wills. Why? Because we have now taken God’s grace away from it, and what the grace of God does not do is not good. Hence it follows that free-will without God’s grace is not free at all, but is the permanent prisoner and bondslave of evil, since it cannot turn itself to good. This being so, I give you full permission to enlarge the power of free-will as much as you like; make it angelic, make it divine, if you can! – but when you add this doleful postscript, that it is ineffective apart from God’s grace, straightway you rob it of all its power. What is ineffective power but (in plain language) no power? So to say that free-will exists and has power, albeit ineffective power, is, in the Sophists’ phrase, a contradiction in terms. It is like saying ‘free-will’ is something which is not free - as if you said that fire is cold and earth hot. Fire certainly has power to heat; but if hell-fire (even) was cold and chilling instead of burning and scorching, I would not call it fire, let alone hot (unless you meant to refer to an imaginary fire, or a painted one). Note, however, that if we meant by the power of free-will the power which makes human beings fit subjects to be caught up by the Spirit and touched by God’s grace, as creatures made for eternal life or eternal death, we should have a proper definition.  And I certainly acknowledge the existence of this power, this fitness, or dispositional quality and passive aptitude (as the Sophists call it), which, as everyone knows, is not given to plants or animals. As the proverb says, God did not make heaven for geese!

It is a settled truth, then, even on the basis of your own testimony, that we do everything of necessity, and nothing by free-will; for the power of free-will is nil, and it does no good, nor can do, without grace. It follows, therefore, that free-will is obviously a term applicable only to Divine Majesty; for only He can do, and does (as the Psalmist sings) whatever he wills in heaven and earth [Psalms 135:6]. If free-will is ascribed to men, it is ascribed with no more propriety than divinity itself would be – and no blasphemy could exceed that! So it befits theologians to refrain from using the term when they want to speak of human ability, and to leave it to be applied to God only. They would do well also to take the term out of men’s mouths and speech, and to claim it for their God, as if it were His own holy and awful Name. If they must at all hazards assign some power to men, let them teach that it be denoted by some other term than free-will; especially since we know from our own observation that the mass of men are sadly deceived and misled by this phrase. The meaning which it conveys to their minds is far removed from anything that theologians believe and discuss. The term free-will is too grandiose and comprehensive and fulsome. People think it means what the natural force of the phrase would require, namely, a power of freely turning in any direction, yielding to none and subject to none. If they knew that this was not so, and that the term signifies only a tiny spark of power, and that utterly ineffective in itself, since it is the devil’s prisoner and slave, it would be a wonder if they did not stone us as mockers and deceivers, who say one thing and mean another – indeed, who have not yet decided what we do mean!

Since, therefore, we have lost the meaning and the real reference of this glorious term, or, rather, have never grasped them (as was claimed by the Pelagians, who themselves mistook the phrase) why do we cling so tenaciously to an empty word, and endanger and delude faithful people in consequence? There is no more wisdom in so doing then there is in the modern foible of kings and potentates, who retain, or lay claim to, empty titles of kingdoms and countries, and flaunt them, while all the time they are really paupers, and anything but the possessors of those kingdoms and countries. We can tolerate their antics, for they fool nobody, but just feed themselves up – unprofitably enough – on their own vainglory. But this false idea of free-will is a real threat to salvation, and a delusion fraught with the most perilous consequences.

If we do not want to drop this term altogether – which would really be the safest and most Christian thing to do – we may still in good faith teach people to use it to credit man with free-will in respect, not of what is above him, but of what is below him. That is to say, man should realize that in regard to his money and possessions he has a right to use them, to do or to leave undone, according to his own free-will – though that very free-will is overruled by the free-will of God alone, according to His own pleasure. However, with regard to God, and in all that bears on salvation or damnation, he has no free-will, but is a captive, prisoner and bondslave, either to the will of God, or to the will of Satan.

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This was the Installation Service for our pastor, Jeff Gwilt.


 Ephesians 1:1–12 (ESV)

Greeting

1 Paul, an apostle of Christ Jesus by the will of God,

To the saints who are in Ephesus, and are faithful in Christ Jesus:

Grace to you and peace from God our Father and the Lord Jesus Christ.

Spiritual Blessings in Christ

Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the Beloved. In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, which he lavished upon us, in all wisdom and insight making known to us the mystery of his will, according to his purpose, which he set forth in Christ 10 as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth.

11 In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will, 12 so that we who were the first to hope in Christ might be to the praise of his glory.  

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Isaiah 10:5–19 (ESV)

Judgment on Arrogant Assyria

Ah, Assyria, the rod of my anger;

the staff in their hands is my fury!

Against a godless nation I send him,

and against the people of my wrath I command him,

to take spoil and seize plunder,

and to tread them down like the mire of the streets.

But he does not so intend,

and his heart does not so think;

but it is in his heart to destroy,

and to cut off nations not a few;

for he says:

“Are not my commanders all kings?

Is not Calno like Carchemish?

Is not Hamath like Arpad?

Is not Samaria like Damascus?

10  As my hand has reached to the kingdoms of the idols,

whose carved images were greater than those of Jerusalem and Samaria,

11  shall I not do to Jerusalem and her idols

as I have done to Samaria and her images?”

12 When the Lord has finished all his work on Mount Zion and on Jerusalem, he will punish the speech of the arrogant heart of the king of Assyria and the boastful look in his eyes. 13 For he says:

“By the strength of my hand I have done it,

and by my wisdom, for I have understanding;

I remove the boundaries of peoples,

and plunder their treasures;

like a bull I bring down those who sit on thrones.

14  My hand has found like a nest

the wealth of the peoples;

and as one gathers eggs that have been forsaken,

so I have gathered all the earth;

and there was none that moved a wing

or opened the mouth or chirped.”

15  Shall the axe boast over him who hews with it,

or the saw magnify itself against him who wields it?

As if a rod should wield him who lifts it,

or as if a staff should lift him who is not wood!

16  Therefore the Lord God of hosts

will send wasting sickness among his stout warriors,

and under his glory a burning will be kindled,

like the burning of fire.

17  The light of Israel will become a fire,

and his Holy One a flame,

and it will burn and devour

his thorns and briers in one day.

18  The glory of his forest and of his fruitful land

the Lord will destroy, both soul and body,

and it will be as when a sick man wastes away.

19  The remnant of the trees of his forest will be so few

that a child can write them down.  

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