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by Shtal on 26 October 2013 - 03:10
Question: "Calvinism vs. Arminianism - which view is correct?"
Answer: Calvinism and Arminianism are two systems of theology that attempt to explain the relationship between God's sovereignty and man's responsibility in the matter of salvation. Calvinism is named for John Calvin, a French theologian who lived from 1509-1564. Arminianism is named for Jacobus Arminius, a Dutch theologian who lived from 1560-1609.
Both systems can be summarized with five points. Calvinism holds to the total depravity of man while Arminianism holds to partial depravity. Total depravity states that every aspect of humanity is tainted by sin; therefore, human beings are unable to come to God on their own accord. Partial depravity states that every aspect of humanity is tainted by sin, but not to the extent that human beings are unable to place faith in God of their own accord. Note - classical Arminianism rejects "partial depravity" and holds a view very close to Calvinistic "total depravity."
Calvinism includes the belief that election is unconditional, while Arminianism believes in conditional election. Unconditional election is the view that God elects individuals to salvation based entirely on His will, not on anything inherently worthy in the individual. Conditional election states that God elects individuals to salvation based on His foreknowledge of who will believe in Christ unto salvation, thereby on the condition that the individual chooses God.
Calvinism sees the atonement as limited, while Arminianism sees it as unlimited. This is the most controversial of the five points. Limited atonement is the belief that Jesus only died for the elect. Unlimited atonement is the belief that Jesus died for all, but that His death is not effectual until a person receives Him by faith.
Calvinism includes the belief that God’s grace is irresistible, while Arminianism says that an individual can resist the grace of God. Irresistible grace argues that when God calls a person to salvation, that person will inevitably come to salvation. Resistible grace states that God calls all to salvation, but that many people resist and reject this call.
Calvinism holds to perseverance of the saints while Arminianism holds to conditional salvation. Perseverance of the saints refers to the concept that a person who is elected by God will persevere in faith and will not permanently deny Christ or turn away from Him. Conditional salvation is the view that a believer in Christ can, of his/her own free will, turn away from Christ and thereby lose salvation. Note - many Arminians deny "conditional salvation" and instead hold to "eternal security."
So, in the Calvinism vs. Arminianism debate, who is correct? It is interesting to note that in the diversity of the body of Christ, there are all sorts of mixtures of Calvinism and Arminianism. There are five-point Calvinists and five-point Arminians, and at the same time three-point Calvinists and two-point Arminians. Many believers arrive at some sort of mixture of the two views. Ultimately, it is our view that both systems fail in that they attempt to explain the unexplainable. Human beings are incapable of fully grasping a concept such as this. Yes, God is absolutely sovereign and knows all. Yes, human beings are called to make a genuine decision to place faith in Christ unto salvation. These two facts seem contradictory to us, but in the mind of God they make perfect sense.
http://www.gotquestions.org/Calvinism-vs-Arminianism.html
Answer: Calvinism and Arminianism are two systems of theology that attempt to explain the relationship between God's sovereignty and man's responsibility in the matter of salvation. Calvinism is named for John Calvin, a French theologian who lived from 1509-1564. Arminianism is named for Jacobus Arminius, a Dutch theologian who lived from 1560-1609.
Both systems can be summarized with five points. Calvinism holds to the total depravity of man while Arminianism holds to partial depravity. Total depravity states that every aspect of humanity is tainted by sin; therefore, human beings are unable to come to God on their own accord. Partial depravity states that every aspect of humanity is tainted by sin, but not to the extent that human beings are unable to place faith in God of their own accord. Note - classical Arminianism rejects "partial depravity" and holds a view very close to Calvinistic "total depravity."
Calvinism includes the belief that election is unconditional, while Arminianism believes in conditional election. Unconditional election is the view that God elects individuals to salvation based entirely on His will, not on anything inherently worthy in the individual. Conditional election states that God elects individuals to salvation based on His foreknowledge of who will believe in Christ unto salvation, thereby on the condition that the individual chooses God.
Calvinism sees the atonement as limited, while Arminianism sees it as unlimited. This is the most controversial of the five points. Limited atonement is the belief that Jesus only died for the elect. Unlimited atonement is the belief that Jesus died for all, but that His death is not effectual until a person receives Him by faith.
Calvinism includes the belief that God’s grace is irresistible, while Arminianism says that an individual can resist the grace of God. Irresistible grace argues that when God calls a person to salvation, that person will inevitably come to salvation. Resistible grace states that God calls all to salvation, but that many people resist and reject this call.
Calvinism holds to perseverance of the saints while Arminianism holds to conditional salvation. Perseverance of the saints refers to the concept that a person who is elected by God will persevere in faith and will not permanently deny Christ or turn away from Him. Conditional salvation is the view that a believer in Christ can, of his/her own free will, turn away from Christ and thereby lose salvation. Note - many Arminians deny "conditional salvation" and instead hold to "eternal security."
So, in the Calvinism vs. Arminianism debate, who is correct? It is interesting to note that in the diversity of the body of Christ, there are all sorts of mixtures of Calvinism and Arminianism. There are five-point Calvinists and five-point Arminians, and at the same time three-point Calvinists and two-point Arminians. Many believers arrive at some sort of mixture of the two views. Ultimately, it is our view that both systems fail in that they attempt to explain the unexplainable. Human beings are incapable of fully grasping a concept such as this. Yes, God is absolutely sovereign and knows all. Yes, human beings are called to make a genuine decision to place faith in Christ unto salvation. These two facts seem contradictory to us, but in the mind of God they make perfect sense.
http://www.gotquestions.org/Calvinism-vs-Arminianism.html
by Shtal on 26 October 2013 - 03:10
Question: "What is Arminianism, and is it biblical?"
Answer: Arminianism is a system of belief that attempts to explain the relationship between God’s sovereignty and mankind’s free will, especially in relation to salvation. Arminianism is named after Jacob Arminius (1560-1609), a Dutch theologian. While Calvinism emphasizes the sovereignty of God, Arminianism emphasizes the responsibility of man. If Arminianism is broken down into five points, similar to the five points of Calvinism, these would be the five points:
(1) Partial Depravity – humanity is tainted by sin, but not to the extent that we cannot chose to come to God on our own. We are capable of choosing to accept salvation or reject it without any influence from God. Note - classical Arminianism rejects "partial depravity" and holds a view very close to Calvinistic "total depravity." (2) Conditional Election – God chose who would be saved based on knowing beforehand who would believe. God chooses those who He knows will believe. (3) Unlimited Atonement – Jesus died for everyone, even those who are not chosen and will not believe. Jesus’ death was for all of humanity, and anyone can be saved by belief in Him. (4) Resistible Grace – God’s call to be saved can be resisted and/or rejected. We can resist God’s pull toward salvation if we choose to. (5) Conditional Salvation – Christians can lose their salvation if they continue in a life of sin and/or fall away from God. The maintenance of salvation is required for a Christian to retain it. Note - many Arminians deny "conditional salvation" and instead hold to "eternal security."
The only point of Arminianism that four-point Calvinists believe to be biblical is point #3 – Unlimited Atonement. First John 2:2 says, “He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world.” Second Peter 2:1 tells us that Jesus even bought the false prophets who are doomed: “But there were also false prophets among the people, just as there will be false teachers among you. They will secretly introduce destructive heresies, even denying the sovereign Lord who bought them–bringing swift destruction on themselves.” Jesus’ salvation is most definitely available to anyone and everyone who will believe in Him. Jesus did not just die for those who will be saved.
Four-point Calvinism (the official position of Got Questions Ministries) finds the other four points of Arminianism to be unbiblical, to varying degrees. Romans 3:10-18 strongly argues for total depravity. Conditional election underemphasizes God’s sovereignty (Romans 8:28-30). Resistible grace underestimates the power and determination of God. Conditional salvation makes salvation a payment for work rather than a gift of grace (Ephesians 2:8-10). Although there are problems with both systems, Calvinism is far more biblically based than Arminianism. However, both systems fail to adequately explain the relationship between God’s sovereignty and mankind’s free will – due to the fact that it is impossible for a finite human mind to discern a concept only God can fully understand.
http://www.gotquestions.org/arminianism.html
Answer: Arminianism is a system of belief that attempts to explain the relationship between God’s sovereignty and mankind’s free will, especially in relation to salvation. Arminianism is named after Jacob Arminius (1560-1609), a Dutch theologian. While Calvinism emphasizes the sovereignty of God, Arminianism emphasizes the responsibility of man. If Arminianism is broken down into five points, similar to the five points of Calvinism, these would be the five points:
(1) Partial Depravity – humanity is tainted by sin, but not to the extent that we cannot chose to come to God on our own. We are capable of choosing to accept salvation or reject it without any influence from God. Note - classical Arminianism rejects "partial depravity" and holds a view very close to Calvinistic "total depravity." (2) Conditional Election – God chose who would be saved based on knowing beforehand who would believe. God chooses those who He knows will believe. (3) Unlimited Atonement – Jesus died for everyone, even those who are not chosen and will not believe. Jesus’ death was for all of humanity, and anyone can be saved by belief in Him. (4) Resistible Grace – God’s call to be saved can be resisted and/or rejected. We can resist God’s pull toward salvation if we choose to. (5) Conditional Salvation – Christians can lose their salvation if they continue in a life of sin and/or fall away from God. The maintenance of salvation is required for a Christian to retain it. Note - many Arminians deny "conditional salvation" and instead hold to "eternal security."
The only point of Arminianism that four-point Calvinists believe to be biblical is point #3 – Unlimited Atonement. First John 2:2 says, “He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world.” Second Peter 2:1 tells us that Jesus even bought the false prophets who are doomed: “But there were also false prophets among the people, just as there will be false teachers among you. They will secretly introduce destructive heresies, even denying the sovereign Lord who bought them–bringing swift destruction on themselves.” Jesus’ salvation is most definitely available to anyone and everyone who will believe in Him. Jesus did not just die for those who will be saved.
Four-point Calvinism (the official position of Got Questions Ministries) finds the other four points of Arminianism to be unbiblical, to varying degrees. Romans 3:10-18 strongly argues for total depravity. Conditional election underemphasizes God’s sovereignty (Romans 8:28-30). Resistible grace underestimates the power and determination of God. Conditional salvation makes salvation a payment for work rather than a gift of grace (Ephesians 2:8-10). Although there are problems with both systems, Calvinism is far more biblically based than Arminianism. However, both systems fail to adequately explain the relationship between God’s sovereignty and mankind’s free will – due to the fact that it is impossible for a finite human mind to discern a concept only God can fully understand.
http://www.gotquestions.org/arminianism.html
by Shtal on 26 October 2013 - 03:10
Question: "What is prevenient grace?"
Answer: “Prevenient grace” is a phrase used to describe the grace given by God that precedes the act of a sinner exercising saving faith in Jesus Christ. The term “prevenient” comes from the Latin and means ”to come before.” By definition, every theological system which affirms the necessity of God’s grace prior to a sinner’s conversion has a type of prevenient grace. The Reformed doctrine of irresistible grace is a type of prevenient grace, as is common grace.
However, when the phrase “prevenient grace” is used in theological discussions, it is used in a specific way. In the context of the on-going Calvinism vs. Arminianism debate, prevenient grace is referred to in order to object to the Calvinist doctrine of irresistible grace. This is the reason why, in both modern and historic times, it has also been called “resistible grace” or “pre-regenerating grace.” Since denying the necessity of God’s grace prior to a sinner’s conversion is clearly against biblical teaching, the non-Calvinist theological systems have to affirm a doctrine of grace that precedes a person’s exercising of saving faith. Since non-Calvinists do not believe the saving grace of God always results in the sinner coming to Christ, Christians down through the ages have referred to a type of grace they call prevenient. Simply put, prevenient grace is the grace of God given to individuals that releases them from their bondage to sin and enables them to come to Christ in faith but does not guarantee that the sinner will actually do so. Thus, the efficacy of the enabling grace of God is determined not by God but by man.
Historically, within the Arminian theological system, there have been three prominent positions concerning the doctrine of prevenient grace. Within classical Arminianism, there are two positions. Within Wesleyanism, there is one prominent position. Though all three positions have similarities, they are by no means identical. In fact, correctly defining prevenient grace has led to in-house debates within the Arminian tradition.
The first of the two prominent positions on the doctrine of prevenient grace in classical Arminianism is that until the Gospel, the instrument by which God draws sinners to Himself, is presented to a sinner, the sinner is in complete bondage to sin. The Holy Spirit works with the presentation of the Gospel through teaching (John 6:45) and convicting (John 16:8) the sinner, enabling the sinner to respond in the exercising of saving faith in Christ. The Holy Spirit opens the heart (Acts 16:14) and mind (Luke 24:45) of the sinner, thus drawing the sinner to Christ (John 6:44, 12:32), and the sinner is then enabled to exercise his newly freed will in placing his faith in Christ for salvation. This falls in line with the biblical teaching that the natural man is unable to understand spiritual things (1 Corinthians 2:14; Romans 8:7-8), which would include the message of the Gospel. However, Arminians teach that, although the sinner is now enabled to place his faith in Christ, this enablement by no means guarantees that the sinner will actually do so. This contradicts the proclamation by Jesus that all those the Father gives to Him will come to Him (John 6:37).
The second position is a bit more complicated than the first. In this position there is, essentially, a lesser and greater drawing via prevenient grace, which comes through the proclamation of the Gospel and the internal calling of God, sometimes referred to as the “full intensity” of prevenient grace. That is, God is drawing all men in a lesser sense and then drawing those who have the Gospel presented to them in another, greater sense. Some have called this latter drawing the dispensing of “particular prevenient grace.” In this position, God has given all men a prevenient grace that results in a universal healing of total depravity by the grace of God through the atoning work of Christ. This, in turn, has alleviated, though not fully, the corruption of inherited depravity. This position resembles what is sometimes called the “partial depravity” of Arminianism, since total depravity no longer describes what people are but rather what people were. That is, because of the atoning work of Christ, all people are no longer completely incapable of hearing and responding to the Gospel (John 6:44, 8:43); rather, all people have some ability. However, similar to the other position in classical Arminianism, people are not completely freed from their bondage of sin until the Gospel is presented to them and God calls them internally through its presentation. Arminius might have referred to this concept when he spoke of the “intermediate stage between being unregenerate and regenerate” while others have referred to people in this stage as “partially regenerated.” Since Arminians believe that regeneration logically comes after faith, when a person repents of his sin and exercises saving faith in Christ, then that person is “fully regenerated.”
The last position on the doctrine of prevenient grace is that of the Wesleyans (also known as Wesleyan-Arminians). In this position, because of the first coming and atoning work of Christ, God has dispensed a universal prevenient grace that fully negates the depravity of man. Thus, man is now in a neutral state. Those who adhere to this position assert that because of Christ’s promises that speak of “all men” being drawn (John 12:32) and the “world” being convicted (John 16:8) after His sacrifice, it means that the prevenient grace we experience today was something purchased by Christ’s work on the cross. Since Wesleyans believe in unlimited atonement as opposed to limited atonement, Wesleyans then further state that when Paul speaks of God giving those whom Christ died for “all things” (Romans 8:32), this universal prevenient grace is one of those “all things.”
Before examining and refuting the Arminian doctrine of prevenient grace, let’s examine some of the key passages used to support the doctrine. In John 12:32, Jesus said that when He is lifted from the earth, He will “draw all men” to Himself. This verse is frequently used to object to the Reformed position of irresistible grace found in Jesus’ words in John 6:44, since John 12:32 states that “all men” are drawn and, as such, John 6:44 cannot be saying that all who are drawn will be raised up on the last day. However, this is a misunderstanding of how “all” is being used in John 12:32. That is, when Jesus says He “will draw all men” to Himself, He is using “all” in the sense of “not just Jews but Gentiles, too.” This is the typical use “all” in the New Testament and is highly significant since it was believed that the Messiah would come to save the Jews and the Jews alone. The same principle applies to John 16:8 when Jesus speaks of the Holy Spirit coming to “convict the world of guilt in regard to sin and righteousness and judgment” after His ascension. The “world” here likewise refers to “Jews and Gentiles” or, as the creatures and elders sing in Revelation 5:9, men “from every tribe and language and people and nation.” When we keep this principle in mind, we can see that the other key passages such as Romans 11:32 and Titus 2:11 do not teach what those who adhere to the Arminian doctrine of prevenient grace say they do.
The Arminian doctrine of prevenient grace should be rejected on biblical grounds. First and foremost, it turns Paul’s words “He who began a good work in you will carry it on to completion until the day of Christ” (Philippians 1:6) on their head. The Greek term used here means to “accomplish” or “perfect,” similar to how the writer of Hebrews says Jesus is the “author and perfecter of our faith” (Hebrews 12:2). The doctrine of prevenient grace affirms that a work is done in the sinner but it denies that the efficacy of the grace is guaranteed. This makes no sense if we are assured that God will perfect what He starts in a person. Second, there is no reason to believe that the two “him’s” in John 6:44 are different groups of people. Two Greek words separate the first “him” who is drawn by the Father from the second “him” who is raised up on the last day. Grammatically and contextually, there is nothing that would begin to support the idea that the verse means not all who are drawn will be raised up on the last day. We find a similar idea in Romans 8:30, where we read that all whom God calls, referring to the inward calling, will be justified and later glorified.
Lastly, 1 John 5:1 states clearly that the cause of a person’s believing in Jesus Christ is that he was born again (i.e., regenerated), which John had already told us is “not of blood nor of the will of the flesh nor of the will of man, but of God” (John 1:13) and is something necessary in order to even perceive the kingdom of God (John 3:3), let alone enter into it. As long as we recognize the biblical truth of the natural man’s deadness in sin (Ephesians 2:1; Colossians 2:13), his need of a new heart (Ezekiel 11:19, 36:26), and that man is a pile of bones needing to be breathed on by God to be brought to life (Ezekiel 37:3-7), we can see that man does not need to be made “better” or “partially alive” but that man needs to be resurrected! Therefore, the doctrine of prevenient grace is without biblical support.
http://www.gotquestions.org/prevenient-grace.html
Answer: “Prevenient grace” is a phrase used to describe the grace given by God that precedes the act of a sinner exercising saving faith in Jesus Christ. The term “prevenient” comes from the Latin and means ”to come before.” By definition, every theological system which affirms the necessity of God’s grace prior to a sinner’s conversion has a type of prevenient grace. The Reformed doctrine of irresistible grace is a type of prevenient grace, as is common grace.
However, when the phrase “prevenient grace” is used in theological discussions, it is used in a specific way. In the context of the on-going Calvinism vs. Arminianism debate, prevenient grace is referred to in order to object to the Calvinist doctrine of irresistible grace. This is the reason why, in both modern and historic times, it has also been called “resistible grace” or “pre-regenerating grace.” Since denying the necessity of God’s grace prior to a sinner’s conversion is clearly against biblical teaching, the non-Calvinist theological systems have to affirm a doctrine of grace that precedes a person’s exercising of saving faith. Since non-Calvinists do not believe the saving grace of God always results in the sinner coming to Christ, Christians down through the ages have referred to a type of grace they call prevenient. Simply put, prevenient grace is the grace of God given to individuals that releases them from their bondage to sin and enables them to come to Christ in faith but does not guarantee that the sinner will actually do so. Thus, the efficacy of the enabling grace of God is determined not by God but by man.
Historically, within the Arminian theological system, there have been three prominent positions concerning the doctrine of prevenient grace. Within classical Arminianism, there are two positions. Within Wesleyanism, there is one prominent position. Though all three positions have similarities, they are by no means identical. In fact, correctly defining prevenient grace has led to in-house debates within the Arminian tradition.
The first of the two prominent positions on the doctrine of prevenient grace in classical Arminianism is that until the Gospel, the instrument by which God draws sinners to Himself, is presented to a sinner, the sinner is in complete bondage to sin. The Holy Spirit works with the presentation of the Gospel through teaching (John 6:45) and convicting (John 16:8) the sinner, enabling the sinner to respond in the exercising of saving faith in Christ. The Holy Spirit opens the heart (Acts 16:14) and mind (Luke 24:45) of the sinner, thus drawing the sinner to Christ (John 6:44, 12:32), and the sinner is then enabled to exercise his newly freed will in placing his faith in Christ for salvation. This falls in line with the biblical teaching that the natural man is unable to understand spiritual things (1 Corinthians 2:14; Romans 8:7-8), which would include the message of the Gospel. However, Arminians teach that, although the sinner is now enabled to place his faith in Christ, this enablement by no means guarantees that the sinner will actually do so. This contradicts the proclamation by Jesus that all those the Father gives to Him will come to Him (John 6:37).
The second position is a bit more complicated than the first. In this position there is, essentially, a lesser and greater drawing via prevenient grace, which comes through the proclamation of the Gospel and the internal calling of God, sometimes referred to as the “full intensity” of prevenient grace. That is, God is drawing all men in a lesser sense and then drawing those who have the Gospel presented to them in another, greater sense. Some have called this latter drawing the dispensing of “particular prevenient grace.” In this position, God has given all men a prevenient grace that results in a universal healing of total depravity by the grace of God through the atoning work of Christ. This, in turn, has alleviated, though not fully, the corruption of inherited depravity. This position resembles what is sometimes called the “partial depravity” of Arminianism, since total depravity no longer describes what people are but rather what people were. That is, because of the atoning work of Christ, all people are no longer completely incapable of hearing and responding to the Gospel (John 6:44, 8:43); rather, all people have some ability. However, similar to the other position in classical Arminianism, people are not completely freed from their bondage of sin until the Gospel is presented to them and God calls them internally through its presentation. Arminius might have referred to this concept when he spoke of the “intermediate stage between being unregenerate and regenerate” while others have referred to people in this stage as “partially regenerated.” Since Arminians believe that regeneration logically comes after faith, when a person repents of his sin and exercises saving faith in Christ, then that person is “fully regenerated.”
The last position on the doctrine of prevenient grace is that of the Wesleyans (also known as Wesleyan-Arminians). In this position, because of the first coming and atoning work of Christ, God has dispensed a universal prevenient grace that fully negates the depravity of man. Thus, man is now in a neutral state. Those who adhere to this position assert that because of Christ’s promises that speak of “all men” being drawn (John 12:32) and the “world” being convicted (John 16:8) after His sacrifice, it means that the prevenient grace we experience today was something purchased by Christ’s work on the cross. Since Wesleyans believe in unlimited atonement as opposed to limited atonement, Wesleyans then further state that when Paul speaks of God giving those whom Christ died for “all things” (Romans 8:32), this universal prevenient grace is one of those “all things.”
Before examining and refuting the Arminian doctrine of prevenient grace, let’s examine some of the key passages used to support the doctrine. In John 12:32, Jesus said that when He is lifted from the earth, He will “draw all men” to Himself. This verse is frequently used to object to the Reformed position of irresistible grace found in Jesus’ words in John 6:44, since John 12:32 states that “all men” are drawn and, as such, John 6:44 cannot be saying that all who are drawn will be raised up on the last day. However, this is a misunderstanding of how “all” is being used in John 12:32. That is, when Jesus says He “will draw all men” to Himself, He is using “all” in the sense of “not just Jews but Gentiles, too.” This is the typical use “all” in the New Testament and is highly significant since it was believed that the Messiah would come to save the Jews and the Jews alone. The same principle applies to John 16:8 when Jesus speaks of the Holy Spirit coming to “convict the world of guilt in regard to sin and righteousness and judgment” after His ascension. The “world” here likewise refers to “Jews and Gentiles” or, as the creatures and elders sing in Revelation 5:9, men “from every tribe and language and people and nation.” When we keep this principle in mind, we can see that the other key passages such as Romans 11:32 and Titus 2:11 do not teach what those who adhere to the Arminian doctrine of prevenient grace say they do.
The Arminian doctrine of prevenient grace should be rejected on biblical grounds. First and foremost, it turns Paul’s words “He who began a good work in you will carry it on to completion until the day of Christ” (Philippians 1:6) on their head. The Greek term used here means to “accomplish” or “perfect,” similar to how the writer of Hebrews says Jesus is the “author and perfecter of our faith” (Hebrews 12:2). The doctrine of prevenient grace affirms that a work is done in the sinner but it denies that the efficacy of the grace is guaranteed. This makes no sense if we are assured that God will perfect what He starts in a person. Second, there is no reason to believe that the two “him’s” in John 6:44 are different groups of people. Two Greek words separate the first “him” who is drawn by the Father from the second “him” who is raised up on the last day. Grammatically and contextually, there is nothing that would begin to support the idea that the verse means not all who are drawn will be raised up on the last day. We find a similar idea in Romans 8:30, where we read that all whom God calls, referring to the inward calling, will be justified and later glorified.
Lastly, 1 John 5:1 states clearly that the cause of a person’s believing in Jesus Christ is that he was born again (i.e., regenerated), which John had already told us is “not of blood nor of the will of the flesh nor of the will of man, but of God” (John 1:13) and is something necessary in order to even perceive the kingdom of God (John 3:3), let alone enter into it. As long as we recognize the biblical truth of the natural man’s deadness in sin (Ephesians 2:1; Colossians 2:13), his need of a new heart (Ezekiel 11:19, 36:26), and that man is a pile of bones needing to be breathed on by God to be brought to life (Ezekiel 37:3-7), we can see that man does not need to be made “better” or “partially alive” but that man needs to be resurrected! Therefore, the doctrine of prevenient grace is without biblical support.
http://www.gotquestions.org/prevenient-grace.html
by Shtal on 26 October 2013 - 03:10
Question: "What is the difference between mercy and grace?"
Answer: Mercy and grace are often confused. While the terms have similar meanings, grace and mercy are not the same. To summarize the difference: mercy is God not punishing us as our sins deserve, and grace is God blessing us despite the fact that we do not deserve it. Mercy is deliverance from judgment. Grace is extending kindness to the unworthy.
According to the Bible, we have all sinned (Ecclesiastes 7:20; Romans 3:23; 1 John 1:8). As a result of that sin, we all deserve death (Romans 6:23) and eternal judgment in the lake of fire (Revelation 20:12-15). With that in mind, every day we live is an act of God's mercy. If God gave us all what we deserve, we would all be, right now, condemned for eternity. In Psalm 51:1-2, David cries out, "Have mercy on me, O God, according to your unfailing love; according to your great compassion blot out my transgressions. Wash away all my iniquity and cleanse me from my sin." A plea to God for mercy is asking Him to withhold the judgment we deserve and instead grant to us the forgiveness we in no way have earned.
We deserve nothing from God. God does not owe us anything. Anything good that we experience is a result of the grace of God (Ephesians 2:5). Grace is simply defined as unmerited favor. God favors, or gives us good things that we do not deserve and could never earn. Rescued from judgment by God's mercy, grace is anything and everything we receive beyond that mercy (Romans 3:24). Common grace refers to the sovereign grace which God bestows on all of mankind regardless of their spiritual standing before Him, while saving grace is that special dispensation of grace whereby God sovereignly bestows unmerited divine assistance upon His elect for their regeneration and sanctification.
Mercy and grace are best illustrated in the salvation that is available through Jesus Christ. We deserve judgment, but if we receive Jesus Christ as Savior, we receive mercy from God and we are delivered from judgment. Instead of judgment, we receive by grace salvation, forgiveness of sins, abundant life (John 10:10), and an eternity in Heaven, the most wonderful place imaginable (Revelation 21-22). Because of the mercy and grace of God, our response should be to fall on our knees in worship and thanksgiving. Hebrews 4:16 declares, "Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need."
http://www.gotquestions.org/mercy-grace.html
Answer: Mercy and grace are often confused. While the terms have similar meanings, grace and mercy are not the same. To summarize the difference: mercy is God not punishing us as our sins deserve, and grace is God blessing us despite the fact that we do not deserve it. Mercy is deliverance from judgment. Grace is extending kindness to the unworthy.
According to the Bible, we have all sinned (Ecclesiastes 7:20; Romans 3:23; 1 John 1:8). As a result of that sin, we all deserve death (Romans 6:23) and eternal judgment in the lake of fire (Revelation 20:12-15). With that in mind, every day we live is an act of God's mercy. If God gave us all what we deserve, we would all be, right now, condemned for eternity. In Psalm 51:1-2, David cries out, "Have mercy on me, O God, according to your unfailing love; according to your great compassion blot out my transgressions. Wash away all my iniquity and cleanse me from my sin." A plea to God for mercy is asking Him to withhold the judgment we deserve and instead grant to us the forgiveness we in no way have earned.
We deserve nothing from God. God does not owe us anything. Anything good that we experience is a result of the grace of God (Ephesians 2:5). Grace is simply defined as unmerited favor. God favors, or gives us good things that we do not deserve and could never earn. Rescued from judgment by God's mercy, grace is anything and everything we receive beyond that mercy (Romans 3:24). Common grace refers to the sovereign grace which God bestows on all of mankind regardless of their spiritual standing before Him, while saving grace is that special dispensation of grace whereby God sovereignly bestows unmerited divine assistance upon His elect for their regeneration and sanctification.
Mercy and grace are best illustrated in the salvation that is available through Jesus Christ. We deserve judgment, but if we receive Jesus Christ as Savior, we receive mercy from God and we are delivered from judgment. Instead of judgment, we receive by grace salvation, forgiveness of sins, abundant life (John 10:10), and an eternity in Heaven, the most wonderful place imaginable (Revelation 21-22). Because of the mercy and grace of God, our response should be to fall on our knees in worship and thanksgiving. Hebrews 4:16 declares, "Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need."
http://www.gotquestions.org/mercy-grace.html
by Shtal on 26 October 2013 - 03:10
Question: "What is predestination? Is predestination biblical?"
Answer: Romans 8:29-30 tells us, “For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers. And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified.” Ephesians 1:5 and 11 declare, “He predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will…In him we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will.” Many people have a strong hostility to the doctrine of predestination. However, predestination is a biblical doctrine. The key is understanding what predestination means, biblically.
The words translated “predestined” in the Scriptures referenced above are from the Greek word proorizo, which carries the meaning of “determine beforehand,” “ordain,” “to decide upon ahead of time.” So, predestination is God determining certain things to occur ahead of time. What did God determine ahead of time? According to Romans 8:29-30, God predetermined that certain individuals would be conformed to the likeness of His Son, be called, justified, and glorified. Essentially, God predetermines that certain individuals will be saved. Numerous scriptures refer to believers in Christ being chosen (Matthew 24:22, 31; Mark 13:20, 27; Romans 8:33, 9:11, 11:5-7, 28; Ephesians 1:11; Colossians 3:12; 1 Thessalonians 1:4; 1 Timothy 5:21; 2 Timothy 2:10; Titus 1:1; 1 Peter 1:1-2, 2:9; 2 Peter 1:10). Predestination is the biblical doctrine that God in His sovereignty chooses certain individuals to be saved.
The most common objection to the doctrine of predestination is that it is unfair. Why would God choose certain individuals and not others? The important thing to remember is that no one deserves to be saved. We have all sinned (Romans 3:23), and are all worthy of eternal punishment (Romans 6:23). As a result, God would be perfectly just in allowing all of us to spend eternity in hell. However, God chooses to save some of us. He is not being unfair to those who are not chosen, because they are receiving what they deserve. God’s choosing to be gracious to some is not unfair to the others. No one deserves anything from God; therefore, no one can object if he does not receive anything from God. An illustration would be a man randomly handing out money to five people in a crowd of twenty. Would the fifteen people who did not receive money be upset? Probably so. Do they have a right to be upset? No, they do not. Why? Because the man did not owe anyone money. He simply decided to be gracious to some.
If God is choosing who is saved, doesn’t that undermine our free will to chose and believe in Christ? The Bible says that we have the choice—all who believe in Jesus Christ will be saved (John 3:16; Romans 10:9-10). The Bible never describes God rejecting anyone who believes in Him or turning away anyone who is seeking Him (Deuteronomy 4:29). Somehow, in the mystery of God, predestination works hand-in-hand with a person being drawn by God (John 6:44) and believing unto salvation (Romans 1:16). God predestines who will be saved, and we must choose Christ in order to be saved. Both facts are equally true. Romans 11:33 proclaims, “Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out!”
http://www.gotquestions.org/predestination.html
Answer: Romans 8:29-30 tells us, “For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers. And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified.” Ephesians 1:5 and 11 declare, “He predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will…In him we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will.” Many people have a strong hostility to the doctrine of predestination. However, predestination is a biblical doctrine. The key is understanding what predestination means, biblically.
The words translated “predestined” in the Scriptures referenced above are from the Greek word proorizo, which carries the meaning of “determine beforehand,” “ordain,” “to decide upon ahead of time.” So, predestination is God determining certain things to occur ahead of time. What did God determine ahead of time? According to Romans 8:29-30, God predetermined that certain individuals would be conformed to the likeness of His Son, be called, justified, and glorified. Essentially, God predetermines that certain individuals will be saved. Numerous scriptures refer to believers in Christ being chosen (Matthew 24:22, 31; Mark 13:20, 27; Romans 8:33, 9:11, 11:5-7, 28; Ephesians 1:11; Colossians 3:12; 1 Thessalonians 1:4; 1 Timothy 5:21; 2 Timothy 2:10; Titus 1:1; 1 Peter 1:1-2, 2:9; 2 Peter 1:10). Predestination is the biblical doctrine that God in His sovereignty chooses certain individuals to be saved.
The most common objection to the doctrine of predestination is that it is unfair. Why would God choose certain individuals and not others? The important thing to remember is that no one deserves to be saved. We have all sinned (Romans 3:23), and are all worthy of eternal punishment (Romans 6:23). As a result, God would be perfectly just in allowing all of us to spend eternity in hell. However, God chooses to save some of us. He is not being unfair to those who are not chosen, because they are receiving what they deserve. God’s choosing to be gracious to some is not unfair to the others. No one deserves anything from God; therefore, no one can object if he does not receive anything from God. An illustration would be a man randomly handing out money to five people in a crowd of twenty. Would the fifteen people who did not receive money be upset? Probably so. Do they have a right to be upset? No, they do not. Why? Because the man did not owe anyone money. He simply decided to be gracious to some.
If God is choosing who is saved, doesn’t that undermine our free will to chose and believe in Christ? The Bible says that we have the choice—all who believe in Jesus Christ will be saved (John 3:16; Romans 10:9-10). The Bible never describes God rejecting anyone who believes in Him or turning away anyone who is seeking Him (Deuteronomy 4:29). Somehow, in the mystery of God, predestination works hand-in-hand with a person being drawn by God (John 6:44) and believing unto salvation (Romans 1:16). God predestines who will be saved, and we must choose Christ in order to be saved. Both facts are equally true. Romans 11:33 proclaims, “Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out!”
http://www.gotquestions.org/predestination.html
by Shtal on 26 October 2013 - 03:10
Question: "How are predestination and election connected with foreknowledge?"
Answer: Certainly, since God knows everything, it would have been possible for God to base His predestination and election of individuals upon His foreknowledge of the future. In fact, that is the exact position that many Christians believe, as it is the Arminian view of predestination. The problem is that it really is not what the Bible teaches about predestination, election, and foreknowledge. In order to understand why the view that “God made His choice based on merely knowing the future” is not what the Bible teaches, let’s first consider a couple of verses that speak to the reason God elected or predestined people to salvation.
Ephesians 1:5 tells us that God “predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will.” According to this verse, the basis of our being predestined is not something that we do or will do, but is based solely on the will of God for His own pleasure. As Romans 9:15-16 says, “I will have mercy on whomever I will have mercy, and I will have compassion on whomever I will have compassion. It does not, therefore, depend on man's desire or effort, but on God's mercy.” Similarly, Romans 9:11 declares regarding Jacob and Esau, “Yet, before the twins were born or had done anything good or bad—in order that God's purpose in election might stand: not by works but by him who calls.” Then again in Ephesians 1:11 we see that people are “chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will.” From these and many others passages, we see that Scripture consistently teaches that predestination or election is not based upon something that we do or will do. God predestined people based on His own sovereign will to redeem for Himself people from every tribe, tongue, and nation. God predetermined or predestined this from before the foundation of the world (Ephesians 1:4) based solely on His sovereign will and not because of anything that He knew the people would do.
But what about Romans 8:29 where it says that those “He foreknew, He also predestined”? Doesn’t that seem to say that predestination is based upon the foreknowledge of God? Of course, the answer is yes, it does teach that predestination is based on the foreknowledge of God. But what does the word foreknowledge mean? Does it mean “based upon God’s knowledge of the future,” meaning God simply looks down through the future and sees who will believe the gospel message and then predestines or elects them? If that were the case, it would contradict the verses above from Romans and Ephesians that make it very clear election is not based on anything man does or will do.
Fortunately, God does not leave us to wonder about this issue. In John 10:26, Jesus said, “But you do not believe because you are not of My sheep.” The reason some people believe is that they belong to God. They were chosen for salvation, not based on the fact that they would one day believe, but because God chose them for “adoption as sons in Christ Jesus” before they ever existed. The reason one person believes and another person does not is that one person has been adopted by God and the other has not. The truth is that the word foreknew in Romans 8:29 is not speaking of God's knowing the future. The word foreknowledge is never used in terms of knowing about future events, times or actions (God’s omniscience). What it does describe is a predetermined relationship in the knowledge of God whereby God brings the salvation relationship into existence by decreeing it into existence ahead of time.
The word know is sometimes used in the Bible to describe an intimate or personal relationship between a man and a woman. In a similar sense, before God ever created the heavens and earth, and a long time before we were ever born, God knew His elect in a personal way and chose them to be His sheep, not because they would someday follow Him but in order to guarantee that they would follow Him. His knowing them and choosing them is the reason they follow Him, not the other way around. The issue really is not whether or not God knows who will believe, but why some believe and others do not. The answer to that is God chooses to have mercy on some and others He leaves in their sinful rebellion.
The following quote by John Murray is excellent in dealing with this issue: "Even if it were granted that ‘foreknew’ means the foresight of faith, the biblical doctrine of sovereign election is not thereby eliminated or disproven. For it is certainly true that God foresees faith; He foresees all that comes to pass. The question would then simply be: whence proceeds this faith, which God foresees? And the only biblical answer is that the faith which God foresees is the faith He himself creates (cf. John 3:3-8; 6:44, 45, 65; Eph. 2:8; Phil. 1:29; 2 Peter 1:2). Hence His eternal foresight of faith is preconditioned by His decree to generate this faith in those whom He foresees as believing."
http://www.gotquestions.org/predestination-foreknowledge.html
Answer: Certainly, since God knows everything, it would have been possible for God to base His predestination and election of individuals upon His foreknowledge of the future. In fact, that is the exact position that many Christians believe, as it is the Arminian view of predestination. The problem is that it really is not what the Bible teaches about predestination, election, and foreknowledge. In order to understand why the view that “God made His choice based on merely knowing the future” is not what the Bible teaches, let’s first consider a couple of verses that speak to the reason God elected or predestined people to salvation.
Ephesians 1:5 tells us that God “predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will.” According to this verse, the basis of our being predestined is not something that we do or will do, but is based solely on the will of God for His own pleasure. As Romans 9:15-16 says, “I will have mercy on whomever I will have mercy, and I will have compassion on whomever I will have compassion. It does not, therefore, depend on man's desire or effort, but on God's mercy.” Similarly, Romans 9:11 declares regarding Jacob and Esau, “Yet, before the twins were born or had done anything good or bad—in order that God's purpose in election might stand: not by works but by him who calls.” Then again in Ephesians 1:11 we see that people are “chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will.” From these and many others passages, we see that Scripture consistently teaches that predestination or election is not based upon something that we do or will do. God predestined people based on His own sovereign will to redeem for Himself people from every tribe, tongue, and nation. God predetermined or predestined this from before the foundation of the world (Ephesians 1:4) based solely on His sovereign will and not because of anything that He knew the people would do.
But what about Romans 8:29 where it says that those “He foreknew, He also predestined”? Doesn’t that seem to say that predestination is based upon the foreknowledge of God? Of course, the answer is yes, it does teach that predestination is based on the foreknowledge of God. But what does the word foreknowledge mean? Does it mean “based upon God’s knowledge of the future,” meaning God simply looks down through the future and sees who will believe the gospel message and then predestines or elects them? If that were the case, it would contradict the verses above from Romans and Ephesians that make it very clear election is not based on anything man does or will do.
Fortunately, God does not leave us to wonder about this issue. In John 10:26, Jesus said, “But you do not believe because you are not of My sheep.” The reason some people believe is that they belong to God. They were chosen for salvation, not based on the fact that they would one day believe, but because God chose them for “adoption as sons in Christ Jesus” before they ever existed. The reason one person believes and another person does not is that one person has been adopted by God and the other has not. The truth is that the word foreknew in Romans 8:29 is not speaking of God's knowing the future. The word foreknowledge is never used in terms of knowing about future events, times or actions (God’s omniscience). What it does describe is a predetermined relationship in the knowledge of God whereby God brings the salvation relationship into existence by decreeing it into existence ahead of time.
The word know is sometimes used in the Bible to describe an intimate or personal relationship between a man and a woman. In a similar sense, before God ever created the heavens and earth, and a long time before we were ever born, God knew His elect in a personal way and chose them to be His sheep, not because they would someday follow Him but in order to guarantee that they would follow Him. His knowing them and choosing them is the reason they follow Him, not the other way around. The issue really is not whether or not God knows who will believe, but why some believe and others do not. The answer to that is God chooses to have mercy on some and others He leaves in their sinful rebellion.
The following quote by John Murray is excellent in dealing with this issue: "Even if it were granted that ‘foreknew’ means the foresight of faith, the biblical doctrine of sovereign election is not thereby eliminated or disproven. For it is certainly true that God foresees faith; He foresees all that comes to pass. The question would then simply be: whence proceeds this faith, which God foresees? And the only biblical answer is that the faith which God foresees is the faith He himself creates (cf. John 3:3-8; 6:44, 45, 65; Eph. 2:8; Phil. 1:29; 2 Peter 1:2). Hence His eternal foresight of faith is preconditioned by His decree to generate this faith in those whom He foresees as believing."
http://www.gotquestions.org/predestination-foreknowledge.html
by vk4gsd on 26 October 2013 - 03:10
by vk4gsd on 26 October 2013 - 03:10
by Shtal on 26 October 2013 - 03:10
Question: "What is double predestination?"
Answer: Double predestination is the belief that God creates some people whose purpose in existence is to be sent to hell. Is this concept biblical? Let us look at the question from the book of Romans, which has two predominant themes throughout. The first theme is the righteousness of God. It is the gospel message itself that reveals God's righteousness (Romans 1:16-17). It is the truth contained within gospel message that by faith declares a man righteous before God (Romans 4-5). It is the central figure of the gospel message—Jesus Christ—that enables a man to be righteous (Romans 6-7). It is the gospel message that shows man the way to live in a righteous manner (Romans 12).
Another theme found in the book of Romans is that of wrath. God's wrath has been revealed—and is being revealed—against all sinful actions (Romans 1:18). Mankind knows about God, but rejects God in their thinking and in their actions (Romans 1:21-22). The wrath of God, therefore, is the giving over of man to live his life as he pleases (Romans 1:24, 26, 28), which apart from God leads to destruction (Romans 1:28-32). Man rejects the God of the universe, and God, in turn, forsakes man. Only a personal intervention from God can alter the destructive path on which man finds himself while he hardens himself in sin.
Now we read Romans 9:22, and it says, "What if God, choosing to show his wrath and make his power known, bore with great patience the objects of his wrath—prepared for destruction?" Many people think this verse teaches that God has made certain vessels for His wrath. But this is not the point of the verse. Reading above, mankind has already experienced God's wrath. Mankind has fitted himself for destruction. It is God who endures these vessels—vessels who have prepared themselves for destruction because they would not leave their sin and turn to God.
Look at the next verse: Romans 9:23, "And he did so in order that he might make known the riches of his glory upon vessels of mercy, which he prepared beforehand for glory." Notice that God elects certain people beforehand for His glory. In other words, before the foundation of the world God chose certain people to be His children in order that He would be glorified (see Ephesians 1:4). It does not say that God chose people to damnation or predestined people to wrath. The Bible never speaks about a double predestination where God elects or predestinates some to hell, others to heaven. Those who are under God's wrath are in that position because they have rejected God. Those that have the righteousness of God are in that position because God has chosen them to be His children.
http://www.gotquestions.org/double-predestination.html
Answer: Double predestination is the belief that God creates some people whose purpose in existence is to be sent to hell. Is this concept biblical? Let us look at the question from the book of Romans, which has two predominant themes throughout. The first theme is the righteousness of God. It is the gospel message itself that reveals God's righteousness (Romans 1:16-17). It is the truth contained within gospel message that by faith declares a man righteous before God (Romans 4-5). It is the central figure of the gospel message—Jesus Christ—that enables a man to be righteous (Romans 6-7). It is the gospel message that shows man the way to live in a righteous manner (Romans 12).
Another theme found in the book of Romans is that of wrath. God's wrath has been revealed—and is being revealed—against all sinful actions (Romans 1:18). Mankind knows about God, but rejects God in their thinking and in their actions (Romans 1:21-22). The wrath of God, therefore, is the giving over of man to live his life as he pleases (Romans 1:24, 26, 28), which apart from God leads to destruction (Romans 1:28-32). Man rejects the God of the universe, and God, in turn, forsakes man. Only a personal intervention from God can alter the destructive path on which man finds himself while he hardens himself in sin.
Now we read Romans 9:22, and it says, "What if God, choosing to show his wrath and make his power known, bore with great patience the objects of his wrath—prepared for destruction?" Many people think this verse teaches that God has made certain vessels for His wrath. But this is not the point of the verse. Reading above, mankind has already experienced God's wrath. Mankind has fitted himself for destruction. It is God who endures these vessels—vessels who have prepared themselves for destruction because they would not leave their sin and turn to God.
Look at the next verse: Romans 9:23, "And he did so in order that he might make known the riches of his glory upon vessels of mercy, which he prepared beforehand for glory." Notice that God elects certain people beforehand for His glory. In other words, before the foundation of the world God chose certain people to be His children in order that He would be glorified (see Ephesians 1:4). It does not say that God chose people to damnation or predestined people to wrath. The Bible never speaks about a double predestination where God elects or predestinates some to hell, others to heaven. Those who are under God's wrath are in that position because they have rejected God. Those that have the righteousness of God are in that position because God has chosen them to be His children.
http://www.gotquestions.org/double-predestination.html
by vk4gsd on 26 October 2013 - 03:10
psst shtal - who do you think is reading yr posts??
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