Grace Enablements

Calvinism’s Conflation | Flowers and Tozer

Published by Papa Giorgio

Dr. Leighton Flowers discusses the unnecessary issue of doublethink on the Calvinistic system. (The full video is HERE.)

This first graphic is from Leighton Flowers discussion of the circles in the following article:

THE CONFLATION OF THE CALVINIST

In my reading of a book critique (written by Calvinistic scholar Broughton Knox in reply to an Arminian scholar Howard Marshall) I happened upon another prime example of the Calvinistic conflation that we have discussed a number of times. Knox wrote:

“The Pelagian mind is inclined to ascribe, shall we say, 5% to God and 95% to man, the semi-Pelagian 50%-50%, while the evangelical Arminian, such as our writer, 95% to God and 5% to man. Yet, after all, it is this last 5% which makes the difference between heaven and hell, so that man is, in the end, his own saviour.”

I must ask this vital question: What exactly are these percentages representing? We (non-Calvinistic “pelagians”) are ascribing 95% OF WHAT to God?

95% of man’s desires?

95% of man’s sin?

95% of man’s choices?

95% of Christ’s provision of atonement?

95% of salvation?

95% of WHAT!?!

It seems to me that in the well-meant effort of the Calvinist to ascribe all good things to God they have unintentionally also ascribed all bad things to Him. So, while the Calvinist seems most concerned with making sure mankind takes no credit for their salvation, the non-Calvinist seems more concerned with a recognizably good and Holy God. I suspect both men have a noble purpose in their pursuits, but as with most disputes the balance is somewhere in the middle.

But this balance cannot be seen in dividing vaguely defined percentages of what is to be ascribed to God and to man. Salvation is 100% of God. Merely affirming the responsibility of mankind to accept and/or reject God’s appeals for reconciliation does not in any way affect that percentage.

Only when a Calvinist, like Knox in the quote above, conflates man’s choice to humbly repent in faith with God’s choice to save whosoever does so are these types of dilemmas created. In other words, Calvinists have created a dilemma by conflating two choices as if they were one and calling them both “salvation.”

For instance, the prodigal son’s choice to return home is distinct from the father’s choice to redeem him once he arrives. To treat those two distinct choices as if they were one in the same [i.e. under the meticulous control of the father] creates an unnecessary dilemma.

Likewise, a sinner’s choice to repent in response to God’s appeals for reconciliation is distinct from God’s choice to provide those means of reconciliation through Christ’s blood. Thus, God is always the decisive cause of who He saves and the means by which He saves them. And mankind is the decisive cause of his own sin and his choice to repent of it. Only by conflating these two distinct choices is the Calvinistic dilemma really a dilemma at all.

God is 100% responsible for his choices.

Man is 100% responsible for his choices.

There is no dilemma here.

These next two “circle graphs” are based on chapter two (God’s Part and Man’s)of A.W. Tozer’s book, “Paths to Power.” The only difference between the two is one is basic, the one that follows chapter two is the same, but jazzed up. And if you are not picking up what Tozer is laying down, he is calling out [in the future] the Pipers, MacArthurs, Sprouls, etc.; as well as concurrent authors like A.W. Pink.

Here is chapter two (also, the PDF):

Failure to distinguish the part of God from the part of man in salvation has prevented countless seekers from finding peace, and left whole sections of the Church of Christ powerless for long periods of time.

Let it be boldly stated that there are some things which only God can do, and for us to attempt to do them is to waste our efforts; and there are other things Which only man can do, and for us to ask God to do them is to waste our prayers. It is vain for us to try to do the work which can only be done by sovereign grace; it is equally vain for us to implore God to do what has been commanded by sovereign authority.

Among the things which only God can do, of first importance to us is the work of redemption. Atonement was accomplished in that holy place where none but a divine Saviour could come. That glorious work owes nothing to the effort of any man; the best of Adam’s race could add nothing there. It was all of God, and man could simply have no part.

Redemption is an objective fact. It is a work potentially saving, wrought for man, but done independent of and exterior to the individual. Christ’s work on Calvary made atonement for every man, but it did not save any man.

Salvation is personal. It is redemption made effective toward the individual. Salvation is the work of God in the heart, made possible by the work of God on the Cross. Both the once-done work of redemption and the many-times-multiplied work of salvation are in the class of things which only God can do. No man can forgive his own sins; no man can regenerate his own heart; no man can declare himself justified and clean. All this is the work of God in man, flowing out of the work which Christ has already done for man. Universal atonement makes salvation universally available, but it does not make it universally effective toward the individual.

If atonement was made for all men, why are not all saved? The answer is that before redemption becomes effective toward the individual man there is an act which that man must do. That act is not one of merit, but of condition. And it is an act of eternal importance to us because its non-fulfillment prevents us from receiving the effective work of Christ in personal salvation. This act of appropriating salvation is one which only man can do.

The orthodoxy of our day is afraid to face this truth. We have been schooled in the doctrine of grace, and we fear to state things so baldly lest we rob grace of its glory and detract from the finished work of Christ. But it is a mistake to speak softly on a subject so vital to the soul. We should get the distinction clear and then be as bold as the truth compels us to be. We need not fear that we shall steal away the glory of God by honoring the truth He Himself has revealed. Failure to distinguish God’s part from man’s has resulted in mental confusion and moral inaction among Christians. Assurance and power require that we know and do the truth as revealed to us in the Sacred Word.

In the things-which-God-cannot-do category is this: God cannot do our repenting for us. In our efforts to magnify grace we have so preached the truth as to convey the impression that repentance is a work of God. This is a grave mistake, and one which is taking a frightful toll among Christians everywhere. God has commanded all men to repent. It is a work which only they can do. It is morally impossible for one person to repent for another. Even Christ could not do this. He could die for us, but He cannot do our repenting for us.

God in His mercy may “incline” us to repent and by His inworking Spirit assist us to repent; but before we can be saved we must of our own free will repent toward God and believe in Jesus Christ. This the Bible plainly teaches; this experience abundantly supports. Repentance involves moral reformation. The wrong practices are on man’s part, and only man can correct them. Lying, for instance, is an act of man and one for which he must accept full responsibility. When he repents he will quit lying. God will not quit for him; he will quit for himself.

When stated thus frankly everything seems obvious enough, and we may wonder how reasonable persons could expect someone else to relieve them of their personal obligation to repent. In practice, however, and under the pressure of strong religious emotion, things are not so plain as one might suppose. The fact is, the “all has been done, you can do nothing” emphasis has caused no end of confusion among seekers everywhere. People are told they must surely perish because of what they are, not because of what they do; what they do does not enter into the picture at all. And furthermore, they can do nothing in the direction of salvation; even to suggest such a thing is to offend God: is not the horrible example of Cain enough to prove that? So, they are tossed helplessly between the first Adam and the last Adam. One did their sinning for them and the other has done everything else. Thus, the nerve of their moral life is cut and they sink back in despair, afraid to move lest they be guilty of sinful self-effort. At the same time they are deeply troubled with the knowledge that there is something seriously wrong with their religious lives. The remedy is to see clearly that men are not lost because of what someone did thousands of years ago; they are lost because they sin individually and in person. We will never be judged for Adam’s sin, but for our own. For our own sins we are and must remain fully responsible until they have been brought for disposition to the Cross of Jesus. The idea that we can delegate repentance is an erroneous inference drawn from the doctrine of grace wrongly presented and imperfectly understood.

Another thing God cannot do: He cannot believe for us. Faith is a gift of God, to be sure, but whether or not we shall act upon that faith lies altogether within our own power. We may or we may not, as we choose. True belief requires that we change our attitude toward God. It means that we not only acknowledge His trustworthiness but go on to trust His promises and obey His commandments. That is Bible faith; anything less is self-deception. Where God is the object of faith He cannot be the subject also. The repentant sinner is the subject, and as such he must put his faith in Christ as his Saviour. This he must do for himself. God may help him, He may wait long and be patient, but He can never take his place and do the act for him.

The day when it is once more understood that God will not be responsible for our sin and unbelief will be a glad one for the Church of Christ. The realization that we are personally responsible for our individual sins may be a shock to our hearts, but it will clear the air and remove the uncertainty. Returning sinners waste their time begging God to perform the very acts He has sternly commanded them to do. He will not argue with them; He will simply leave them to their disappointment. Unbelief is a great sin; or more accurately stated, it is an evidence of sins unconfessed. Repent and believe is the order. Faith will follow repentance, and salvation will be the outcome.

Any interpretation of free grace which relieves the sinner of responsibility to repent is not of God nor in accordance with revealed truth. Nor is God responsible to help us to repent. He owes us nothing but justice. The only man who actually gets his just deserts is the man who dies in sin and goes unblessed to judgment. All others are objects of unearned mercy. To wait for God to help us to repent, or to believe that He is morally obliged to do so, is to misunderstand the whole plan of salvation.

Just what has all this to do with the lack of power in our churches? Very much indeed. Millions begin their religious lives without understanding their moral duty to God. They try to believe without having first repented. They try to have faith without intending to bring their lives into moral conformity with the will of God. Consequently, they are not clear about anything. They are full of doubts and hidden perplexities. They are secretly disappointed with their lives, and are for the most part joyless and without enthusiasm. It is hard to extract much delight from uncertainty.

There is no use exhorting such would-be Christians to seek power; no use talking to them about the surrendered life. They simply cannot understand it. They listen to the sermon and then go their way, waiting in vain for God to do the things He has commanded them to do. Until this is corrected we can hope for very little power in our churches.

  • Within the Non-Calvinist camp, there are at least two nuanced views on how God allows sinners to respond in faith. The first view is the Arminian view — which says that God’s work of grace (prevenient grace) for all people is needed to enable any sinner to freely choose to respond in faith to the Gospel message. The second view is the Provisionist View — which says that the Gospel message itself [see more below]  is God’s work of grace so that when it is preached to all people, any sinner can freely choose to respond in faith. The proclamation of the Gospel is powerfully sufficient enough to bring salvation to those who will believe. While the Arminian and the Provisionist each have a different take on why all humans can respond to God’s offer, these two views both affirm the importance of God’s initiative of grace to invite all sinners to salvation. (from the book Grace For All: Understanding God’s Plan of Salvation).

— Michael R. Cariño

The “More Below”

Grace Enablements

Includes but are not limited to: God’s salvific love for all (John 3:16), God’s manifestation of his power so that all may know he is the Sovereign (Isa 45:21–22) and Creator (Rom 1:18–20), which assures that everyone has opportunity to know about him. Christ paying for all sins (John 1:29), conviction of the Holy Spirit (John 16:7–11), working of the Holy Spirit (Heb 6:1–6), enlightening of the Son (John 1:9), God’s teaching (John 6:45), God opening minds and hearts (Luke 24:45; Acts 16:14; 26:17–18;), and the power of the gospel (Rom 1:16), without such redemptive grace, no one seeks or comes to God (Rom 3:11).

Because of these gracious provisions and workings of God, man can choose to seek and find God (Jer 29:13; Acts 17:11–12). Moreover, no one can come to God without God calling (Acts 2:39), drawing (John 6:44), and that God is drawing all individuals (John 12:32). The same Greek word for draw, helkuō, is used in both verses. “About 115 passages condition salvation on believing alone, and about 35 simply on faith.” Other grace enablements may include providential workings in and through other people, situations, and timing or circumstances that are a part of grace to provide an opportunity for every individual to choose to follow Christ.

These are grace enablements in at least three ways; first, they are provided by God’s grace rather than deserved by mankind; second, the necessary components for each and every individual to have a genuine opportunity to believe unto salvation are provided or restored by God; third, they are provided by God without respect to whether the individual will believe or reject, which response God knew in eternity past.

The offer of the gospel is unconditional, but God sovereignly determined to condition the reception of the offer upon grace-enabled faith; therefore, faith is not reflective of a work or virtue of man, but of God’s sovereign plan of salvation by grace through faith (Eph 2:8). This indicates faith is the means to being regenerated and saved, not the reason for being saved. This truth of Scripture does not imply God is held captive to the choice of man, but rather it demonstrates God in eternity coextensively determined to create man with otherwise choice and provide a genuine offer of salvation, which can be accepted by grace-enabled faith or rejected. Additionally, to fulfill this plan, God is not obligated to disseminate the gospel to people he knows have rejected the light he has given them (Rom 1:18–23) and will also reject the gospel; although he may still send the gospel to them.

Grace Enablements | Provisionism

Published by Papa Giorgio
  • Within the Non-Calvinist camp, there are at least two nuanced views on how God allows sinners to respond in faith. The first view is the Arminian view — which says that God’s work of grace (prevenient grace) for all people is needed to enable any sinner to freely choose to respond in faith to the Gospel message. The second view is the Provisionist View — which says that the Gospel message itself [see more below]  is God’s work of grace so that when it is preached to all people, any sinner can freely choose to respond in faith. The proclamation of the Gospel is powerfully sufficient enough to bring salvation to those who will believe. While the Arminian and the Provisionist each have a different take on why all humans can respond to God’s offer, these two views both affirm the importance of God’s initiative of grace to invite all sinners to salvation. (from the book Grace For All: Understanding God’s Plan of Salvation).

— Michael R. Cariño

The “More Below”

Grace Enablements

Includes but are not limited to: God’s salvific love for all (John 3:16), God’s manifestation of his power so that all may know he is the Sovereign (Isa 45:21–22) and Creator (Rom 1:18–20), which assures that everyone has opportunity to know about him. Christ paying for all sins (John 1:29), conviction of the Holy Spirit (John 16:7–11), working of the Holy Spirit (Heb 6:1–6), enlightening of the Son (John 1:9), God’s teaching (John 6:45), God opening minds and hearts (Luke 24:45; Acts 16:14; 26:17–18;), and the power of the gospel (Rom 1:16), without such redemptive grace, no one seeks or comes to God (Rom 3:11).

Because of these gracious provisions and workings of God, man can choose to seek and find God (Jer 29:13; Acts 17:11–12). Moreover, no one can come to God without God calling (Acts 2:39), drawing (John 6:44), and that God is drawing all individuals (John 12:32). The same Greek word for draw, helkuō, is used in both verses. “About 115 passages condition salvation on believing alone, and about 35 simply on faith.” Other grace enablements may include providential workings in and through other people, situations, and timing or circumstances that are a part of grace to provide an opportunity for every individual to choose to follow Christ.

These are grace enablements in at least three ways; first, they are provided by God’s grace rather than deserved by mankind; second, the necessary components for each and every individual to have a genuine opportunity to believe unto salvation are provided or restored by God; third, they are provided by God without respect to whether the individual will believe or reject, which response God knew in eternity past.

The offer of the gospel is unconditional, but God sovereignly determined to condition the reception of the offer upon grace-enabled faith; therefore, faith is not reflective of a work or virtue of man, but of God’s sovereign plan of salvation by grace through faith (Eph 2:8). This indicates faith is the means to being regenerated and saved, not the reason for being saved. This truth of Scripture does not imply God is held captive to the choice of man, but rather it demonstrates God in eternity coextensively determined to create man with otherwise choice and provide a genuine offer of salvation, which can be accepted by grace-enabled faith or rejected. Additionally, to fulfill this plan, God is not obligated to disseminate the gospel to people he knows have rejected the light he has given them (Rom 1:18–23) and will also reject the gospel; although he may still send the gospel to them.

Never does the Bible say, ‘Be saved in order to believe’ | Geisler

Published by Papa Giorgio

Jump to James 2:19

Here is an excerpt from page 77 of Ronnie Rogers book, “Reflections of a Disenchanted Calvinist.”

Pastor Ronnie Rogers

Jesus continually called on people to believe so that they would not die in their sins. “Therefore I said to you that you will die in your sins; for unless you believe that I am He, you will die in your sins” (John 8:24). The obvious conclusion to draw from this statement is that they need to believe and can believe in order not to die in their sins; rather than the Calvinist secret that while it is true, that if one does not believe he will die in his sins, the other truth is that Jesus is telling them what to do but knows they cannot unless they are the elect; therefore, Calvinism transmogrifies this merciful plea into an academic recitation. This is a disquieting reality.

As far as the Scripture is concerned, it is very clear that faith and believing come first and the new birth follows. The Scripture is replete, lucid, and compelling in teaching that the order is faith prior to regeneration, and faith is a gift that God endowed man with in creation not in selective regeneration; moreover, God is working in order to give men and women a real chance to trust Him unto salvation (John 16:8). Salvation is offered as a free gift (Romans 6:23) to all who are in need of forgiveness (Romans 5:15, 18), and people are summoned to act upon the offer by accepting the gift by—grace-enabled—faith (John 1:12). “Never does the Bible say, ‘Be saved in order to believe; instead, repeatedly, it commands, ‘Believe in order to be saved.'”80

80. Geisler, Systematic Theology, vol. 3, 129

Here is an extended section from Geisler’s Systematic (PDF):

Professor Norman Geisler

Loss of Fellowship

Not only did Adam lose his relationship with God, he also lost his fellowship with Him. Adam no longer wanted to talk with his Creator but instead hid from Him in the Garden. John reminds us:

If we claim to have fellowship with him yet walk in the darkness, we lie and do not live by the truth. But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus, his Son, purifies us from all sin. (1 John 1:6–7)

The Effects of Sin on Relationship With Other Human Beings

Along with the loss of relationship (and fellowship) with God, the relationship between Adam and other people was also disturbed; sin has a horizontal as well as vertical effect, which is evident in two events that followed.

First, Adam blamed Eve for his situation. Responding to God’s questioning about the forbidden fruit, he said, “The woman you put here with me—she gave me some fruit from the tree, and I ate it” (Gen. 3:12).

Second, sibling relationship was disrupted by sin when, because of anger, Cain killed his brother Abel (Gen. 4:1–8).

The Effects of Sin on Relationship With the Environment

Adam’s sin affected his relationship with God, other human beings, and the environment. Before the Fall, Adam and Eve were told to “subdue” the earth (Gen. 1:28); they were to “work” and “take care of” the Garden (Gen. 2:15), not destroy it; to rule over it, not ruin it; to cultivate it, not pollute it.

However, after the Fall, Adam’s connection with his environment was disrupted. Thorns and thistles appeared. He had to work by the sweat of his brow. Death became a fact of life. Indeed, everything, because of his sin, was put under bondage. Paul writes:

The creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope that the creation itself will be liberated from its bondage to decay and brought into the glorious freedom of the children of God. (Rom. 8:20–21)

The Volitional Effects of Adam’s Sin

In addition to Adam’s sin affecting his relationship with God, other human beings, and the environment, it also had an effect on his will.

Free Will Before the Fall

The power of free choice is part of humankind having been created in the image of God (Gen. 1:27). Adam and Eve were commanded to multiply their kind (1:28) and to refrain from eating the forbidden fruit (2:16–17). Both of these responsibilities imply the ability to respond. As noted above, the fact that they ought to do these things implied that they could do them.

The text narrates their choice, saying, “She took some and ate it. She also gave some to her husband, who was with her, and he ate it” (Gen. 3:6). God’s condemnation of their actions makes it evident that they were morally free to choose (Gen. 3:11, 13).

The New Testament references to Adam’s action make it plain that he made a free choice for which he was responsible. Again, Romans 5 calls it “sin” (v. 16); a “trespass” (v. 15); and “disobedience” (v. 19). First Timothy 2:14 (RSV) refers to Eve as a “transgressor,” pointedly implying culpability.

Free Will After the Fall

Even after Adam sinned and became spiritually “dead”22 (Gen. 2:17; cf. Eph. 2:1) and thus, a sinner because of “[his] sinful nature” (Eph. 2:3), he was not so completely depraved that it was impossible for him to hear the voice of God or make a free response: “The LORD God called to the man, ‘Where are you?’ He answered, ‘I heard you in the garden, and I was afraid because I was naked; so I Fhid’ ” (Gen. 3:9–10).23 As already noted, God’s image in Adam was effaced but not erased by the Fall; it was corrupted (damaged) but not eliminated (annihilated). Indeed, the image of God (which includes free will) is still in human beings—this is why the murder or cursing of anyone, Christian or non-Christian, is sin, “for in the image of God has God made man” (Gen. 9:6).24

Fallen Descendants of Adam Have Free Will

Both Scripture and good reason inform us that depraved human beings have the power of free will. The Bible says that fallen humans are ignorant, depraved, and slaves of sin—all involving choice. Peter speaks of depraved ignorance as being “willingly” ignorant (2 Peter 3:5 KJV). Paul teaches that unsaved people perceive the truth, but they willfully “suppress” it (Rom. 1:18–19),25 so that they are, as a result, “without excuse” (v. 20). He adds, “Don’t you know that when you offer your selves to someone to obey him as slaves, you are slaves to the one whom you obey?” (Rom. 6:16). Even our spiritual blindness is a result of the choice not to believe.

With respect to initiating or attaining salvation, both Martin Luther and John Calvin were right—fallen humans are not free with regard to “things above.”26 Salvation is received by a free act of faith (John 1:12; Eph. 2:8–9), yet it does not find its source in our will but in God (John 1:13; Rom. 9:16). With respect to the freedom of accepting God’s gift of salvation, the Bible is clear: fallen beings have the ability to so do, since God’s Word repeatedly calls upon us to receive salvation by exercising our faith (cf. Acts 16:31; 17:30; 20:21).

Thus, the free will of fallen human beings is both “horizontal” (social) with respect to this world and “vertical” (spiritual) with respect to God. The horizontal freedom is evident, for instance, in our choice of a mate: “If her husband dies, she is free to marry anyone she wishes, but he must belong to the Lord” (1 Cor. 7:39). This freedom is described as having “no constraint,” a freedom where one has “authority over his own will” and where one “has decided this in his own heart” (v. 37 NASB). This is also described in an act of giving “entirely on their own” (2 Cor. 8:3) as well as being “spontaneous and not forced” (Philem. 14).

The vertical freedom to believe is everywhere implied in the gospel call (e.g., cf. John 3:16; Acts 16:31; 17:30). That is, humans are offered salvation as a gift (Rom. 6:23) and called upon to believe it and accept it (John 1:12). Never does the Bible say, “Be saved in order to believe”; instead, repeatedly, it commands,

“Believe in order to be saved.”27 Peter describes what is meant by free choice in saying that it is “not under compulsion” but “voluntarily” (1 Peter 5:2 NASB). Paul depicts the nature of freedom as an act where one “purposed in his heart” and does not act “under compulsion” (2 Cor. 9:7 NASB). In Philemon 14 he also says that choice is an act of “consent” and should “not be … by compulsion, but of your own free will” (NASB).

Unsaved people have a free choice regarding the reception or rejection of God’s gift of salvation (Rom. 6:23). Jesus lamented the state of those who rejected Him: “O Jerusalem, Jerusalem … how often I have longed to gather your children together, as a hen gathers her chicks under her wings, but you were not willing” (Matt. 23:37). John affirmed, “All who received him [Christ], to those who believed in his name, he gave the right to become children of God” (John 1:12). Indeed, as we have frequently observed, God desires that all unsaved people will change their mind (i.e., repent), for “he is patient with you, not wanting anyone to perish, but everyone to come to repentance” (2 Peter 3:9).

Like the alternatives of life and death that Moses gave to Israel, God says, “Choose life” (cf. Deut. 30:19). Joshua said to his people: “Choose for yourselves this day whom you will serve” (Josh. 24:15). God sets morally and spiritually responsible alternatives before human beings, leaving the choice and responsibility to them. Jesus said to the unbelievers of His day: “If you do not believe that I am … you will indeed die in your sins” (John 8:24), which implies they could have and should have believed.

Over and over, “belief” is declared to be something we are accountable to embrace: “We believe and know that you are the Holy One of God” (John 6:69); “Who is he, sir?… Tell me so that I may believe in him” (John 9:36); “Then the man said, ‘Lord, I believe,’ and he worshiped him” (John 9:38); “Jesus answered, ‘I did tell you, but you do not believe’ ” (John 10:25). This is why Jesus said, “Whoever believes in [me] is not condemned, but whoever does not believe stands condemned already because he has not believed in the name of God’s one and only Son” (John 3:18).

NOTES

22 Again, spiritual death in the Bible does not mean “annihilation” but “separation”: “Your iniquities have separated you from your God” (Isa. 59:2). Likewise, the “second death” (Rev. 20:14; cf. 19:20; 20:10) is not permanent non-existence but eternal conscious separation from God.

23 See chapter 4.

24 Note that Genesis 9 is post-Fall; see also James 3:9.

25 That is, they willfully “hold it down.”

26 See Luther, Bondage of the Will, especially 75–76; 126–28; 198; 216; 316–18 and Calvin, Institutes of the Christian Religion, especially 1.1.15; 1.1.18; 1.2.4.

27 See chapters 12 and 16.

Norman L. Geisler, Systematic Theology, Volume Three: Sin, Salvation (Minneapolis, MN: Bethany House Publishers, 2004), 127-130.

Pastor Ronnie Rogers again

The non-Christian can still respond to such things as:

Grace Enablements

Includes but are not limited to: God’s salvific love for all (John 3:16), God’s manifestation of his power so that all may know he is the Sovereign (Isa 45:21–22) and Creator (Rom 1:18–20), which assures that everyone has opportunity to know about him. Christ paying for all sins (John 1:29), conviction of the Holy Spirit (John 16:7–11), working of the Holy Spirit (Heb 6:1–6), enlightening of the Son (John 1:9), God’s teaching (John 6:45), God opening minds and hearts (Luke 24:45; Acts 16:14; 26:17–18;), and the power of the gospel (Rom 1:16), without such redemptive grace, no one seeks or comes to God (Rom 3:11).

Because of these gracious provisions and workings of God, man can choose to seek and find God (Jer 29:13; Acts 17:11–12). Moreover, no one can come to God without God calling (Acts 2:39), drawing (John 6:44), and that God is drawing all individuals (John 12:32). The same Greek word for draw, helkuō, is used in both verses. “About 115 passages condition salvation on believing alone, and about 35 simply on faith.” Other grace enablements may include providential workings in and through other people, situations, and timing or circumstances that are a part of grace to provide an opportunity for every individual to choose to follow Christ.

These are grace enablements in at least three ways; first, they are provided by God’s grace rather than deserved by mankind; second, the necessary components for each and every individual to have a genuine opportunity to believe unto salvation are provided or restored by God; third, they are provided by God without respect to whether the individual will believe or reject, which response God knew in eternity past.

The offer of the gospel is unconditional, but God sovereignly determined to condition the reception of the offer upon grace-enabled faith; therefore, faith is not reflective of a work or virtue of man, but of God’s sovereign plan of salvation by grace through faith (Eph 2:8). This indicates faith is the means to being regenerated and saved, not the reason for being saved. This truth of Scripture does not imply God is held captive to the choice of man, but rather it demonstrates God in eternity coextensively determined to create man with otherwise choice and provide a genuine offer of salvation, which can be accepted by grace-enabled faith or rejected. Additionally, to fulfill this plan, God is not obligated to disseminate the gospel to people he knows have rejected the light he has given them (Rom 1:18–23) and will also reject the gospel; although he may still send the gospel to them.

From the authors glossary in the book

And some Charles C. Ryrie in his book standing against Lordship Salvation:

Charles C. Ryrie

Chapter 11 / IT’S NOT EASY TO BELIEVE

There ought to be a law. A law against a merchant accepting a personal check in payment for anything under twenty dollars.

How often I have waited and waited in line while someone writes a check to pay for six dollars’ worth of groceries or eight dollars’ worth of miscellaneous items.

Why the wait? Simply because it is not easy to believe.

Imagine you are the customer trying to cash the check. You know the check is good. And perhaps even the cashier has received your checks from you earlier and knows you’re good for the amount. It doesn’t matter. The scenario is always the same. “Let me see your driver’s license.” Then she has to punch in the number to be sure your record is clear. All clear. “Let me see a major credit card.” She punches in that number. All clear. At last the clerk initials the check. Now the store believes you. But it wasn’t easy.

We’re only talking about money. And most of the time not a very large amount.

BELIEVING IN JESUS IS NOT EASY

Suppose the issue was not six or eight dollars but eternal life? And suppose I was being told that to have eternal life all I had to do was believe. It would not be easy to believe. Too much is at stake, and the more that is at stake, the harder it is to believe.

When we Christians ask someone to believe in the Lord Jesus Christ, we are asking something very difficult. We are asking the person to believe in someone he or she has never seen. Someone who lived in the very distant past. Someone who has no living eyewitnesses who can vouch for His character and the truth of His words. Someone whose biography was written very long ago and by those who were His friends.

For another reason, we are asking someone to believe in an almost unbelievable concept when we ask him to believe that Christ can forgive his sins. The issue at stake is not the tab at the supermarket or whether someone lived and said this or that. We are asking the person to believe that this unseen individual, Jesus, who lived so long ago, can forgive sins, give eternal life, and guarantee us a home in heaven. And this forgiveness can be given because He died as our substitute. Is this easy?

If one’s faith is mistaken or misplaced, it could be a very costly error. The issue does not concern a few dollars or a few years of life on earth. It concerns eternity. Since all of this is involved in faith, it is not easy to believe.

WE BELIEVE ALL THE TIME

And yet we all do believe in hundreds of ways every day. We believe that everyone at the water company is doing his job well, so we can turn on the tap and drink safely. We believe that the letter we mailed will be delivered. We believe that the skill of engineers and contractors who designed and built the many buildings we walk in and out of will keep them from falling on our heads. And (this one always amazes me) we believe the cashier who tells us, “Your photos will be back in one hour.”

WHAT IS FAITH?

What is faith? Is it merely assent to facts? Does it involve any kind of commitment, particularly the commitment of the years of one’s life on earth? What does it mean when the Bible says that the demons believe and shudder (James 2:19)? How can some people apparently believe and not be saved, while others believe and are saved?

Faith means “confidence, trust, holding something as true.” Certainly, faith must have some content. There must be confidence about something or in someone. To believe in Christ for salvation means to have confidence that He can remove the guilt of sin and give eternal life. It means to believe that He can solve the problem of sin, which is what keeps a person out of heaven.

One can also believe Christ about a multitude of other things, but these are not involved in salvation. A person can believe He is Israel’s Messiah, and He is. One can believe He was born without a human father being involved in the act of conception, and that is true. A person can believe that what Jesus taught while on earth was good, noble, and true, and it was. He can believe Jesus will return to earth, and He will. One can believe Christ is the Judge of all, and He is. A person can believe He is a prophet and a priest, that priesthood being shaped after the order of Melchizedek, and one would be right.

We can believe all those things. You and I also may believe He is able to run our lives—and He surely is able to do that, and He wants to. But these are not the issues of salvation.

The only issue is whether or not you believe that His death paid for all your sin and that by believing in Him you can have forgiveness and eternal life.

Faith has an intellectual facet to it. The essential facts are that Christ died for our sins and rose from the dead (1 Corinthians 15:3–4; Romans 4:25). In addition, faith involves assent or agreement with those facts. One can know the facts of the Gospel and either agree or disagree with them. But faith also involves an act of the will, for we can decide either to obey or to reject God’s command to believe (Acts 16:31). And making whichever choice we do involves our will.

These three aspects of faith are quite standard in theology. For example, Charles Hodge summarized the meaning of faith that is connected with the Gospel this way:

That faith, therefore, which is connected with salvation includes knowledge, that is a perception of the truth and its qualities; assent, or the persuasion of the truth of the object of faith; and trust, or reliance. The exercise, or state of mind expressed by the word faith, as used in the Scriptures, is not mere assent, or mere trust; it is the intelligent perception, reception, and reliance on the truth, as revealed in the Gospel.[1]

Please observe the clear focus of Hodge’s definition. He is defining faith “which is connected with salvation.”

Louis Berkhof, a Reformed theologian like Hodge, included the same three elements in faith: (1) an intellectual element (notitia) or knowledge; (2) an emotional element (assensus) or assent to the truth; and (3) a volitional element (fiducia) or the involvement of the human will.[2]

In elaborating on the third element in faith—the volitional— Berkhof focused clearly on what that consists of. He wrote: “The third element consists in a personal trust in Christ as Saviour and Lord, including a surrender of the soul as guilty and defiled to Christ, and a reception and appropriation of Christ as the source of pardon and spiritual life.”[3] And further, “The object of special faith, then, is Jesus Christ and the promise of salvation through Him. The special act of faith consists in receiving Christ and resting on Him as He is presented in the gospel.”[4] Berkhof did not speak to the issue of the mastery of Christ over one’s life when discussing these three elements of faith. His third aspect, fiducia, concerned the involvement of the human will in personal trust in the Lord for salvation, not commitment of the years of one’s life to His mastery (contrary to the proponents of lordship salvation).[5]

John Murray, another Reformed theologian, also saw the same three elements in faith: knowledge, conviction, and trust are his words. In further describing trust, he wrote it is

A transference of reliance upon ourselves and all human resources to reliance upon Christ alone for salvation. It is a receiving and resting upon him. It is here that the most characteristic act of faith appears; it is engagement of person to person, the engagement of the sinner as lost to the person of the Saviour able and willing to save…. Faith is trust in a person, the person of Christ, the Son of God and Saviour of the lost. It is entrustment of ourselves to him. It is not simply believing him; it is believing in him and on him.[6]

MORE THAN FACTS

From these suggested descriptions of faith, it is obvious that faith involves more than the knowledge of facts. The facts must be there or faith is empty. But even assent, however genuine, must be accompanied by an act of the will to trust in the truth that one has come to know and assented to.

Hodge’s use of the word trust may be particularly appropriate today, for the words believe and faith sometimes seem to be watered down so that they convey little more than knowing facts. Trust, however, implies reliance, commitment, and confidence in the objects or truths that one is trusting. An element of commitment must be present in trusting Christ for salvation, but it is commitment to Him, His promise, and His ability to give eternal life to those who believe.

The object of faith or trust is the Lord Jesus Christ, however little or much one may know about Him. The issue about which we trust Him is His ability to forgive our sins and take us to heaven. And because He is the Lord God, there is an element in bowing before Him and acknowledging Him as a most superior person when one trusts Him for salvation.

BELIEF THAT DOES NOT SAVE

But is there not a kind of faith that does not save? Do not the demons exhibit such faith? In James 2:19 we are told that the demons believe and shudder. What is it that demons believe? The first part of the verse answers that question. They believe in one God. They are monotheists. And they shudder because they know that this God will someday judge them. They will not have the option of being judged by some other god who might overlook their sins, since there exists only one true God. James does not say what else they believe. In this verse, the only thing we are told is that they believe in one God. Thus this verse that is often quoted to show that some creatures can believe but not be saved is irrelevant to the issue of salvation, for it says only that demons are monotheists.

Nevertheless, it is true that some people can believe and not be saved. King Agrippa apparently believed the facts that confirmed that Jesus of Nazareth was the promised Savior (Acts 26:27). But he refused to receive Jesus and His salvation.

What makes the difference between those who believe and are not saved and those who believe and are saved? Apparently those who believe and are not saved know the facts of the Gospel and may even give assent to its truthfulness, but they are unwilling to trust the Savior for their personal salvation. Knowledge and assent without being willing to trust cannot in themselves save.

The New Testament always says that salvation is through faith, not because of faith (Ephesians 2:8). Faith is the channel through which we receive God’s gift of forgiveness and eternal life. God has arranged it so that no one can ever boast, not even about his faith.

Normally the New Testament word for believe is used with the preposition that means “in” (John 3:16), indicating reliance or confidence or trust in the object of the faith. Sometimes the word believe is followed by a preposition that means “upon,” emphasizing laying hold on the object of faith (Romans 9:33). Sometimes it is followed by a clause that explains the content of faith (Romans 10:9, 11).

Does the New Testament use other words interchangeably with believe? Yes, it does. Receive is one (John 1:12); call is another (Romans 10:13). Confess is one (Romans 10:9; Hebrews 4:14); ask is another (John 4:10). Come is one (Revelation 22:17); take is another (Revelation 22:17).The person who asks or confesses or calls or receives or comes or takes, believes.

Of course, when one believes he commits to God. Commits what? His eternal destiny. That’s the issue, not the years of his life on earth. Certainly when one believes he bows to a superior person, to the most superior person in all the universe. So superior that He can remove sin.

But it is not easy to believe that someone whom neither you nor any other living person has ever seen did something nearly two thousand years ago that can take away sin and make you acceptable before a holy God. But it is believing that brings eternal life.

Charles C. Ryrie, So Great Salvation: What It Means to Believe In Jesus Christ (Wheaton, IL: Victor Books, 1989), 115-123.

NOTES

[1] Charles Hodge, Commentary on the Epistle to the Romans (Grand Rapids: Eerdmans, 1967), 29.

[2] Louis Berkhof, Systematic Theology (Grand Rapids: Eerdmans, 1941), 503–5.

[3] Ibid., 505.

[4] Ibid., 506.

[5] John MacArthur, The Gospel According to Jesus (Grand Rapids: Zondervan, 1988), 173.

[6] John Murray, Redemption—Accomplished and Applied (Grand Rapids: Eerdmans, 1965), 138.

This is an update to the above
after conversation broke out over this post.

While we are discussing Calvinism… I was recently discussing faith with a Calvinist, and they mentioned that even the Demons believe, quoting James 2:19. I want to mention here that my friend was reading too much into this verse. First a video I shared with him and then some commentary to elucidate others:

James 2:19 Observation

Transcript below video:

  • Thou believest that there is one God, thou doest well. The devils also believe and tremble.

People often misinterpret and misuse James chapter 2 verse 19 in an attempt to discredit and disprove salvation through faith alone. Here’s why that falls flat on its face. Number one, the word of God is explicitly clear that salvation is by grace through faith alone. The question was put forth in Acts chapter 16, verse 30, and the answer was given in verse 31 of the same chapter. Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.

And brought them out and said, Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shalt be saved in thy house.

Secondly, James chapter 2, verse 19 does not say, The devils believe on the Lord Jesus Christ. Is that what it said? The devils trust in Jesus Christ alone for their salvation. The devils believe that Jesus Christ died for their sins, was buried, and rose again the third day. No, it says, Thou believest that there is one God, thou doest well. The devils also believe and tremble. The devils also believe what? That there is one God. That’s what the Bible says the devils believe. Believing that there is one God saves no one. The Jews believe that there is one God. The Muslims believe that there is one God. What must I do to be saved? Believe that there is one God? No, the devils believe that. What must I do to be saved? Believe on the Lord Jesus Christ and now shall be saved. So this verse is often quoted to discredit and disprove salvation through faith alone. It doesn’t say that the devils believe on the Lord Jesus Christ. It says that the devils believe that there is one God. Believing that there is one God will not save you. You must believe on the Lord Jesus Christ.

Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death. that is, the devil, and deliver them who through fear of death were all their lifetime subject to bondage. For verily he took not on him the nature of angels, but he took on him the seed of Abraham. Wherefore in all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.

Thirdly, Jesus did not die for devils. I’ll say that again. Jesus did not die for devils. The Word of God says He is the Savior of all men. Not all devils, not all angels. Jesus did not die for angels. The Word of God says He tasted death for every, watch this, every man. So the third reason why this application makes absolutely no sense is that Jesus did not die for devils. Jesus does not offer salvation to devils. Salvation is offered to mankind and mankind alone.

This was one of my first videos I came across about 3-months ago by this guy. Good find on my part. I also enjoy this commentary on the verse via

The Bible Knowledge Commentary:

2:19. It may be well to include even verse 19 as part of the respondent’s argument: You believe that there is one God. Good! Even the demons believe that—and shudder. If so, he may be a typical Gentile believer who attacked the creedal belief of monotheism accepted by all Jews. He was saying, to “believe” in one God may be good so far as it goes, but it does not go far enough. The demons do that. In fact not only do they believe (the same verb, pisteuō); they even “shudder,” or “bristle up” (phrissousin, an onomatopoeic verb used only here in the NT). The “belief” in one God may not be “trust” in that God. Unless it is “trust,” it is not true faith and will not be evidenced in good works.

In other words the respondent is saying, “Faith is not the key; what counts is works.” Thus the respondent has gone too far. James did not say that works are essential to faith, or that faith is unimportant. His argument was that works are evidence of faith.

Other writers understand this passage to mean that James (v. 18b) challenged the “someone” to show his faith without deeds—the point being that it cannot be done! James, however, said that faith can be demonstrated (only) by what one does (v. 18c). The demons’ “belief” in God is inadequate. Such a so-called but unreal faith is obviously unaccompanied by deeds on their parts.

2:20. James did not launch into a lengthy refutation of the respondent. The apostle simply addressed him forcefully, You foolish man, and returned to his original argument that faith without deeds is useless (argē, “lazy, idle, negligent”). The adjective “foolish” (kene) is usually translated “vain,” “empty,” or “hollow” (cf. mataios, “worthless, fruitless, useless,” in 1:26). Flimsy faith is dead; so are empty, faithless works. James’ argument is not pro-works/anti-faith or pro-faith/anti-works. He has simply said that genuine faith is accompanied by good works. Spiritual works are the evidence, not the energizer, of sincere faith

Ronald Blue, “James,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 826.

James emphasizes that acceptance of a creed is not enough to save a person. In another great commentary on James, we see the main idea being fleshed out by James regarding the “testing”

Beacon Bible Expositions

3. James now turns to two Old Testament illustrations. They are drawn from opposite realms of experience and stand in sharp contrast to each other. Yet both show clearly the need for holding together true faith and loving obedience.

a. The faith of Abraham, 21-24. No name meant more to a Jew than the name of Abraham. Abraham was universally respected as the father of the nation. His willingness to offer his son Isaac was a clear example of the reflex action of works as the fruit of faith, and faith as made perfect by works (21-23).

This two-way relationship between faith and obedience is of great practical importance. Faith leads to obedience. But obedience in turn strengthens faith. “If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself,” said Jesus (John 7:17). Augustine wrote, “The Word of God belongs to those who obey it.” Both understanding and faith depend upon obedience.

There are indeed real intellectual problems in the Christian faith. Yet in many cases, the root of the problem is “not with the Apostles’ Creed but with the Ten Commandments.” Disobedience creates doubt. Obedience dissolves doubt.

James does not dispute the record of Gen. 15:6 or the application Paul made of the same truth in Rom. 4:1-3: “Abraham believed God, and it was counted unto him for righteousness.” He simply points out that a faith lacking in obedience is not faith at all. The only way the scripture can say that Abraham believed God and was counted righteous is that Abraham’s faith was both genuine and full. Justification is not by a truncated faith that has no obedience in it. Justification is by a faith that works (24). Paul says this also in Gal. 5:6.

b. The faith of Rahab, 25-26. The second illustration of faith is Rahab, the Canaanite woman who hid Israel’s two spies (Joshua 2). Some have thought to soften the meaning of the term harlot as applied to Rahab (Josh. 2:1) on the ground that the same term may mean simply “innkeeper.” But the word James uses (pome) admits of no softening. It means a prostitute, an immoral woman.

The faith of Abraham, the seeking pilgrim from Ur, was the faith that finds truth and righteousness through obedience. The faith of Rahab, the prostitute, was the faith that redeems and lifts the fallen. How complete was that redemption is testified to by Matthew in his genealogy of Jesus (Matt. 1:5-6). A man of the tribe of Judah by the name of Salmon married Rahab. They had a son named Boaz (Ruth 4:21-22; Matt. 2:5). Boaz married Ruth, the Moabitess widow. Their son Obed was the father of Jesse and the grandfather of King David, from whose line of descent came Jesus the Messiah.

James concludes his discussion with an analogy already introduced in vv. 17 and 20: For as the body without the spirit is dead, so faith without works is dead also (26). A religion of externals is a ghost, spirit without body. But a subjective faith without loving obedience to the will of God is a corpse. The one is futile. The other is empty. What our day demands, as has every day, is full-orbed faith expressing itself in love and obedience.

W.T. Purkiser, Beacon Bible Expositions: Hebrews, James, Peter – Volume 11 (Kansas City, MO: Beacon Hill Press Of Kansas City, 1974) cf., James 2:14-26

Note, this section can be paired with my response to an atheist author’s position on faith: What Is Faith? Is It Blind? Or Is It Trustworthy?