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Doctrines
of Grace Outlines 2
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THE
DOCTRINE OF TOTAL DEPRAVITY
I. Doctrine Stated: God created Adam upright
and in His own image, with the freedom and ability to choose that which
is good and well-pleasing in His sight. Being left to the freedom of
his own will, Adam fell from this holy estate into a state of guilt and
depravity. He did not act for himself alone, but being, by God's
appointment, the representative head of all mankind, act in their
place. Thus, Adam's guilt and depravity were imputed to all his
offspring. Since all humans are conceived in sin and are by nature the
children of wrath, the entire being of every person has been so twisted
that he is rendered unwilling and, therefore, incapable of pleasing God
or even responding rightly to His overtures of mercy.
WHAT IS THE ISSUE IN THE DEBATE OVER
TOTAL DEPRAVITY?
It is not:
- whether people may do what is "good" in the sight of
others.
- whether people act as sinfully as they are capable of
acting.
- whether or not sinners have a will.
It is:
- that sinners are wicked in God's sight and totally
incapable of doing what is good and well-pleasing to Him (Gen
6:5; Psa 14:1-3; Eccles. 7:20,29; Job 15:16; Jer 9:3; 17:9; Rom 3:10-18).
(Good works in God's sight are those which are performed for the proper
motive—love for God, with the proper goal in view-God's glory, and
according to the proper rule or standard—God's Word.
- that every person, left to himself, is capable of
the most heinous of sins. At heart, every sinful human being is the same
(Prov 27:19).The heart is deceitful and desperately wicked.
- that although sinners are free to choose what they
please, they are bound by a sinful nature and therefore totally
incapable of choosing spiritual good over evil. By nature, sinners are:
-
spiritually dead (Eph 2:1).
-
spiritually blind (Eph 4:17-19).
-
deaf (Psa 58:3-4).
-
hardened (Eph 4:17-19).
-
a rebel (Rom 8:7; Isa 53:6).
-
polluted (Isa 64:6).
-
unable to change (Jer 13:23).
-
unable to come to Christ (John 6:44).
-
unable to receive spiritual truth (1 Cor
1:18; 2:14).
- that people are born sinners and must be
regenerated before they can do anything that is acceptable to God,
including a proper reception of the gospel (John 3:12; Rom
8:8; 1Cor 1:18; 2:14).
- that every part (intellect, emotions, will,
conscience—hence total depravity) of the sinner has been affected and
is controlled by sin.
- The sinners intellect is controlled by his sinful nature
(Rom 3:11; Eph 4:17-18;
- The sinner's emotions are controlled by his sinful nature
(Rom 1:30; 3:18; Eph 4:19).
- The sinner's will is controlled by his sinful nature (John
5:40).
- The sinner's conscience is defiled by sin (Titus 1:15).
HISTORICALLY, BIBLE STUDENTS HAVE TAKEN
ONE OF THREE POSITIONS CONCERNING THE EFFECTS OF ADAM'S FIRST SIN ON
THE HUMAN RACE AND THE SINNER'S CONDITION AS A RESULT OF THAT SIN.
Pelagianism—Pelagians hold that neither the
guilt of Adam's first sin [original sin], nor his depraved nature has
been communicated to his offspring. According to Pelagianism, the only
effect that Adam's sin has had on the race is that Adam's seed has been
affected by his bad example.
Arminianism— Arminians , like Calvinists,
believe that Adam's guilt and depravity have been transmitted to all
his posterity. They believe that man in a state of sinful nature is
unable to choose good over evil. But, to this the Arminian adds the
doctrine of precedent or prevenient grace. According to Arminianism,
God grants prevenient grace to all sinners, freeing their wills to
choose either to accept or reject Christ. Though Prevenient grace seems
to be similar to the Calvinistic doctrine of efficacious grace, it
differs from it in that prevenient grace, though granted to all, does
not secure the voluntary compliance of any. Articles III and IV of the
Remonstrants3 state,
III. That man has not saving grace of himself, nor
of the working of his own free-will, inasmuch as in his state of
apostasy and sin he can for himself and by himself think nothing that
is good—nothing, that is, truly good, such as saving faith is, above
all else. But that it is necessary that by God, in Christ and through
his Holy Spirit he be born again and renewed in understanding,
affections and will and in all his faculties, that he may be able to
understand, think, will and perform what is truly good, according to
the Word of God [John xv. 5].
IV. That this grace of God is the beginning, the
progress and the end of all good; so that even the regenerate man can
neither think, will nor effect any good, nor with stand any temptation
to evil, without grace (precedent (or prevenient), awakening,
following and co-operating. So that all good deeds and all movements
towards good that can be conceived in thought must be ascribed to the
grace of God in Christ. But with respect to the mode of operation,
grace is not irresistible; for it is written of many that they
resisted the Holy Spirit [Acts vii and elsewhere passim]
(emphases mine).
Calvinism—Calvinists hold that every facet
of a sinner's being has been detrimentally affected by sin, so that he
cannot choose good over evil or decide on his own initiative to receive
Christ as He is offered in the gospel. Only that efficacious grace
which God grants to His elect can enable sinners to respond favorably
to the gospel offer.
Total
Depravity Study Questions
- List three common misconceptions concerning what is at
issue in the discussion of the doctrine of total depravity.
- Do those who believe that people are, by nature, totally
depraved believe that sinners are unable to do those things that are
good in the sight of other people?
- What constitutes a "good work" in God's sight?
- Is there any sin that wicked men, left to themselves, are
unable to commit?
- Why and in what sense is the sinner's will bound?
- List nine characteristics of sinners. By nature sinners
are:
- Is the sinner able to come to Christ in faith apart from a
special work of God's grace.
- What do we mean when we say that every aspect of the
sinner's being has been affected and is controlled by sin?
- List Scripture verses that show that every sinner's mind,
will, emotions, and conscience have all been affected by sin.
- List , by name, the three major positions that Bible
students take on the question of total depravity.
- What do each of these groups teach about total depravity?
- According to Pelagianism, in what way did Adam's sin
affect his offspring?
- How does this differ from the views of both the Calvinist
and the Arminian?
- How does Arminianism explain the fact that some sinners,
though born in sin and totally depraved, willingly receive Christ as
Savior and Lord?
- What is the difference between the Arminian doctrine of prevenient
grace and the Calvinistic doctrine of efficacious grace?
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THE
DOCTRINE OF ELECTION
Definition: Election is the eternal,
sovereign, unconditional, and immutable decree of God, whereby,
according to the wise counsel of His own will and for His own glory, He
has selected for Himself some individual sinners from among all
mankind, and of every nation, to be redeemed and everlastingly saved by
Christ.
THERE ARE CERTAIN UNDERLYING BIBLICAL
PRINCIPLES THAT WE MUST UNDERSTAND IF WE ARE TO COMPREHEND AND RECEIVE
THE DOCTRINE OF ELECTION PROPERLY.
- God is sovereign—He is free to do what He
will with His own (Dan 4:35; Matt 20:1-15).
- God is righteous and always does what is right (Gen
18:25; Rom 9:14).
- God is under no obligation to save anyone
(Eph 2:8-9). If any are saved, it is by the free (without cause in man)
grace (unmerited favor) of God.
- Every person by nature is a rebel against God (Rom
8:7). Sinners are not only guilty of sin, but also unwilling (John
5:40; Acts 7:51) and unable (John 6:44) to come to God's remedy for
sin.
- Sinners, not God, are responsible if they continue
in sin and go to hell (Matt 11:20-24; 23:37).
- God, not man, is responsible if a man leaves his
sin and goes to heaven (1 Cor 1:29-31; 4:7; Rom 9:16; Eph 2:
8-9; 2 Tim 1:9).
ISSUE:
Negatively—not whether or not the Bible
says anything about election. No one who reads the Bible carefully will
deny that it says something about election. Consider the
following verses:
John 6:39 Rom 11:5-6 2 Tim 1:9 John 10:16 1 Cor 1:26-31 2 Tim
2:10 John 15:16-19 Eph 1:4 Titus 1:1 John 17:2 Col 3:12 1 Pet 1:2 Acts
13:48 1 Thess 1:4 1 Pet 2:9 Rom 8:33 2 Thess 2:13 Rev 17:14
Positively— What was the basis of election?
Three answers have been given to this question:
- 1) It was an arbitrary choice—at random and without
reason.
- 2) It was based on foreseen faith, works, or perseverance.
- 3) It was based holy and wise reasons that are
known only to God (Rom 11:33).
There are several reasons for accepting the third answer as
the correct one.
- 1. The Scripture says that election was
according to the good pleasure of His will (Eph 1:5&9). His
will is holy and wise. God chose some and passed over
others because it was well-pleasing in His sight (Matt 11: 25-26). It
could not have pleased Him had it not been wise and good.
- 2. Election cannot be based on God's foresight.
This does not mean that God did not foresee the faith, works, and
perseverance of His people. It simply means that such foresight was not
the basis of God's choice.
There is no biblical support for the idea that God's
choice was based on what he foresaw.
The texts that are used to support this view say
nothing about faith, works, or perseverance being foreseen (Rom 8:29; 1
Pet 1:2).
The word translated "foreknow" (Gr.
Prõginõskõ) is used of more than prior knowledge
of facts. Ginõskõ—"I know" is used of:
- 1. The expression of a man's love for his wife (Gen 4:1
LXX; Matt 1:25).
- 2. Jehovah's love for Israel (Amos 3:2).
- 3. Jehovah's approval of the righteous man's way (Psa
1:6).
- 4. Christ's lack of love for or approval of the wicked
(Matt 7:23). See also Rom 3:17; 7:15; 2 Tim 2:19.
- 5. In the NT, it is usually used with regard to God's
knowledge of people, not events or facts.
- 1 Pet 1:20—"Who was foreordained
(foreknown)".
Rom 8:29—"For whom He did foreknow. . . ."
Since the texts say nothing about whether what God
"foresaw" was good or evil, if foreknowledge means mere foresight of
men's actions, then all have been predestined to be saved (Rom 8:29)
since God's foresight extends not only to those who will be saved but
to all His creatures and all their actions.
By nature, sinners have no faith, good works,
perseverance for God to foresee (Rom 3:10-12). God does foresee faith,
but it is the faith that He has given those who have been the objects
of His eternal love. Faith cannot be both the basis of electing grace
and the result of it, but see Acts 18:27-". . . those who by
grace had believed."
Psa 14 tells us what God saw when He looked down on
the human race. If God's choice were based on what He saw, He would not
have chosen anyone.
Conclusion: God's choice of sinful
rebels must have been based on His holy, wise, and sovereign pleasure.
THE SCRIPTURE SPEAKS ABOUT SEVERAL
DIFFERENT TYPES OF ELECTION.
- Kings, priests, prophets (1 Sam 2:28;10:24;Jer 1:5).
- Apostles (John 6:70).
- Of Good Angels (1 Tim 5:21).
- Of Christ (Isa 42:1).
- Unto Eternal Salvation (Eph 1:4; John 15:16).
CHARACTERISTICS OF ELECTION TO ETERNAL SALVATION:
- It is eternal (Eph 1:4; 3:11; 2 Tim 1:9).
- It is sovereign (Matt 11:25-27; Rom 9:15-18).
- It is unconditional, i.e., not conditioned on anything in
the creature (Deut 7:6-8; Rom 9:11;11:5-6;Eph 1:5).
- It is immutable (Isa 14:24;46:10-11;Rom 8:28-30;Heb 6:17).
- It is individual (Rom 16:13).
- It is for God's glory (1 Cor 1:31;Eph 1:4-6,12).
THE FOLLOWING OBJECTIONS HAVE BEEN
RAISED TO THE DOCTRINE OF ELECTION.
God is not fair if He chooses one and passes by
another (Rom 9:14).
Answer:
- God Himself is the standard of righteousness.
- He would have been righteous had He left the entire race
to perish in sin.
- The fact that He sovereignly chooses to show mercy
to sinful rebels does not make other rebels deserving of mercy.
- 4. God does not save any without full satisfaction of His
justice (Rom 3:25-26).
God's sovereignty and human inability destroy human
responsibility (Rom 9:19).
Answer:
- The truths of divine sovereignty and human responsibility
are found side by side in Scripture (Matt 11:20-30; Acts 13:46-48).
- Inability does not destroy responsibility. Sinners are
unable to keep God's commandments, yet he is responsible to do so.
If God has fixed the decree of election, why repent
and believe? Why preach the gospel? Why pray? Why send missionaries?
Answer:
- We should do these things because God commands us to.
- We should do these things because God's work is normally
accomplished through the use of means (Rom 10:13-15).
- We should do these things in order that God might be
glorified (1 Pet 4:11). The glory of God should be our primary goal in
all that we do (1 Cor 10:31).
Election will keep people out of heaven. It destroys
"whosoever will".
Answer:
- Election is inclusive, not exclusive. All sinners would be
excluded from the gracious presence of God apart from electing grace.
- All who truly desire to be saved according to the plan of
God, will be saved. Whoever wishes may come.
- No one would desire to come apart from electing grace.
THE DOCTRINE OF ELECTION IS PRACTICAL.
Humility—If rightly
understood, the truth of election will cause us to see that the only
difference between us and the vilest sinner is hell is that God has
shown us free and sovereign mercy (1 Cor 4:7).
Reverence—1. The truth of sovereign grace
produces a sense of reverence for God in the heart that nothing else
can produce because it enables men to "see the Lord high and lifted up"
2. The "poor God theology" evokes pity rather than worship and
adoration.
Gratitude—The person who believes in free and
sovereign grace is grateful because he knows that all that he is and
has is due alone to the unmerited compassion of the triune God.
Evangelism—A right understanding of
Election will affect our evangelistic message, motives, and methods:
- Message—
- We will become God-centered, not man centered
in our approach to evangelism.
- We will begin to understand that the purpose of
God's salvation plan is not to make men happy, but to establish a right
relationship between them and Himself.
- We will begin to understand that the purpose
of Christ's redeeming work is to bring men to worshipful submission to
the triune God.
- Motive—
- The prime motive for preaching the gospel is
not love for people but love for God and a desire that He might be
glorified by His creation.
- Methods—
- A belief in "free will" will drive people to
use cheap gimmicks.
- A belief in free grace will drive sinners to
God, since their salvation is in His hands, not in their's.
STUDY QUESTIONS ON ELECTION
- List the biblical principles that form the foundation for
a proper understanding of the doctrine of election.
- State the issue (negatively and positively) in the
controversy over election.
- Give reasons why God's choice cannot have been based on
what He foresaw.
- What is the true meaning of "foreknow" in the NT? Give
examples.
- What must the basis of God's choice have been?
- List the different types of election and different objects
of God's choice about which the Scriptures speak.
- List the biblical characteristics of election.
- What objections have been raised to the biblical doctrine
of unconditional election?
- How can we answer these objections?
- What should be the practical effects of a proper
understanding of election?
- Should the doctrine of election have any effect on our
evangelism?
- How should this teaching affect the message we preach?
- How should this teaching affect our motives?
- Should our belief concerning the sovereignty of God in
salvation have any effect on the methods that we use in evangelism? If
so, what effect should it have?
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THE
DOCTRINE OF PARTICULAR REDEMPTION
Definition: The redemptive work of
Christ was definite in design and accomplishment. It was not intended
to make salvation possible for every man but actually to accomplish
salvation for the elect.
Christ, acting as the representative of all those given to
Him by the Father, fully satisfied the infinite demands of God's law,
and accomplished eternal redemption for them.
Even though Christ's obedience and sufferings were of
infinite value and sufficient to expiate the sins of the entire race,
had this been God's purpose, the accomplishments of His death were, by
eternal design, limited to the elect only.
WHAT IS THE DIFFERENCE BETWEEN THE
"FREE WILL" AND "FREE GRACE DOCTRINE?"
Both those who believe in free will and those who
believe in free grace understand that the redemptive work of Christ was
limited in some sense. "Free will" believers think that Christ's work
was limited in its effectiveness. In their view, Christ's redemptive
work did not secure salvation for anyone. It was simply intended to
make forgiveness of sins possible, on the condition of faith.
"Free grace" believers understand that, even though
Christ's redemptive work was of sufficient value to save every person
in the world, it was limited in its design. It was God's intention, in
sending His Son, to accomplish the redemption of those whom He had
chosen for salvation. Loraine Boettner expressed the difference between
these two views well when he wrote, ". . .for the Calvinist, the
atonement is like a narrow bridge which goes all the way across the
stream; for the Arminian, it is like a great wide bridge that goes only
half way across." 4 The real issue in
this controversy is not so much the extent of the redemptive work of
Christ as it is the intent of His work.
WHAT DO THE SCRIPTURES TEACH CONCERNING
THE REDEMPTIVE WORK OF CHRIST?
The Scriptures clearly define the design and purpose
of Christ's redeeming work. Consider the following texts: Matt
1:21; John 6:38-39; 10:11,15-16;15:13; 17: 2; Acts 20: 28; Eph 5:
25-27; 1 Pet 3: 18.
According to these and other texts, Jesus came to save
the following:
- 1. His people,
- 2. those given to Him by the Father,
- 3. His sheep,
- 4. His friends,
- 5. His church,
- 6. Those that are called, and
- 7. those that are brought to God by Him.
The Scriptures represent the end results of the work
of Christ, not as merely potential or possible, but as actual. Jesus
did not make all sinners redeemable; He redeemed His people. Consider
what the Bible says about the following aspects of the redeeming work
of Christ:
- Propitiation--an appeasement of God's wrath--Rom 3:25; Heb
2:17; 1 John 2:2;4:10.
- Reconciliation--the restoration of sinners to divine
favor--Rom 5:10; 2 Cor 5:19; Eph 2:16; Col 1:20-21.
- Redemption--the securing of a release by the payment of a
ransom price-Gal 3:13;4:5; Titus 2:14; Heb 9:12; 1 Pet 1:18-21; Rev
1:5;5:9.
- Justification--Rom 5:9,18-19; Col 2:13-14.
In each case, His work is presented as an accomplishment.
The Scripture represents the work of redemption as a
work of the Triune God (1 Pet 1:2).
- The Father chose and gave to the Son, certain sinners to
be redeemed by Him (John 6:38-39; 10:15-18,29; 17:2,6,9,11,24; Heb
2:13).
- The Son laid down His life for those given to Him by the
Father (John 10:15; 15:13; 17:19; Rom 8:32; Eph 1:4-7).
- The Spirit applies the redemptive work of the Son (John
3:5;16:7-15; 1 Cor 2:4-5, 9-12; 1 Thess 1:5; Titus 3:5; 1 Pet 1:2,22; 1
John 4:13).
If the Son intended to redeem all men or to make all
men redeemable, then there is a basic disunity in the Trinity. It is
the purpose of the Father to save the elect and the elect only. It is
the purpose of the Spirit to apply salvation to the elect only. It is
inconceivable that the Son would frame and pursue a purpose contrary to
that of the other members of the Godhead. This is especially clear
since Jesus plainly states that His purpose was the same as that of the
Father (John 4:34;5:30;6:38; Heb 10:7).
The Scriptures represent the priestly functions of
oblation or sacrifice and intercession as co-extensive. The high priest
appeared in the presence of God with blood which he sprinkled on the
mercy seat. This priestly function answered to the intercessory work of
Christ. He performed this function for none but those
for whom the sacrifice had been offered. The priestly
function of offering sacrifice corresponds to Christ's sacrifice of
Himself on the cross. If we would know for whom Christ offered Himself
as a sacrifice, we need only to answer the question, "For whom does He
make intercession?" The answer is clear: 1. He intercedes not for the
"world" but for those given to Him by the Father (John 17:9); 2. He
intercedes for the elect (Rom 8:34, cf. v.33). 3. He intercedes for
those who come to God by Him (Heb 7:25); 4. He intercedes for those who
are called according to the terms of the new covenant (Heb 9:24 cf.
v.15).
The Scripture depicts Christ as the representative or
federal head of all believers, not
of all men. Just as Adam's one act
of disobedience actually condemned all whom he represented, even so
Christ's one act of life-long obedience, up to and including His death,
actually justifies all whom He represents (Rom 5:18-19).
The Scriptures declare that all of
those for whom Christ died, died
"in Him" and "with Him" to the reigning power of sin (Rom
6:1-6, cf. 5:6ff.; 2 Cor 5:14- 5).
The Bible plainly teaches that the death of Christ secured
for His people all the accompanying gifts of God's grace (Rom 8:32). If
the work of Christ was intended to accomplish no more for the elect
than for the non-elect, then the elect can find no security or comfort
in the redemptive work of Christ for them (as the apostle does in Rom
8:34). If one for whom Christ died fails to be glorified, then
all may fail to be glorified.
OBJECTIONS TO THE DOCTRINE OF "PARTICULAR REDEMPTION"
ANSWERED.
What about those verses of Scripture that describe the
work of Christ in universal terms? These depict Christ as dying for the
"world" (John 1:29), "the whole world" (1 John 2:2), "all men" (1 Tim
2:6), "every man" (Heb 2:9), etc.
The words "world," "whole world," "all men," and "every man,"
do not always refer to every member of the human race.
- "world"--John 1:10 cf.1:12;17:9; Rom
11:11-15.
"World" often refers to Gentiles as opposed to Jews
and is intended to combat Jewish exclusivism. John 11:51-52 shows what
is often intended in the use of the word world. In such verses the
biblical writers draw a distinction between members of the nation of
Israel and the elect from among the Gentiles ,"the people of God that
are scattered abroad."
- "whole world"--1 John 5:19.
- "every man"--Heb 2:9, cf. 2:10ff.
- "all men"--1 Cor 9:19-23;10:33.
The context must decide the meaning of "all":
- There are times that "all" designates all of a
class ( John 1:16; 3:26;11:48; Rom 5:18; 1 Tim. 5:20).
- There are times that "all" denotes all without
distinction (all sorts) rather than all without exception (Rom
3:23; 1 Tim 2:4,6; Titus 2:11, cf.2:1-10).
What about 2 Peter 2:1, where Peter
writes concerning false teachers who are clearly unbelievers, ". .
.even denying the Lord that bought them?"
There are many legitimate answers to this question. For
example, it has been pointed out that the Greek word translated "Lord"
is despotes--one who holds authority over another. This would
indicate that Christ bought them in order that He might have
authority over them. John 17:1 states that He has "authority over all
flesh (men), in order that he might give eternal life to all that
the Father has given Him. " It would seem that the least
complicated explanation would be that Peter was speaking of them, not
in terms of the reality of the case, but in terms of their
profession. These false teachers are those who claim that Christ
died for them. This is precisely what he does in vv. 20-22 of this same
chapter.
WHAT ARE THE PRACTICAL EFFECTS OF
BELIEVING THIS DOCTRINE?
- It will affect our gospel preaching.
- We will not feel the need to indiscriminately proclaim
to sinners what the apostles never proclaimed, namely, "Christ died for
you." "It is the gospel that Christ died for the most guilty of sinners
who will believe, not that He died for all men whether
they will believe or not."5
- We will proclaim the work of Christ as a victorious
accomplishment. It is not the possibility of salvation that the
gospel offers, but salvation itself.
- It will affect our view of justification before
God.
- If Christ died equally for all men, then His work
cannot be the sole basis of our justification. Kenneth Taylor
was writing as a consistent Arminian when, in the Living Bible
he paraphrased Rom 3:25, "He [God] uses Christ's blood and our faith
to satisfy God's wrath." The truth is that when Jesus died, He
satisfied God's wrath against His chosen people all by Himself--"Jesus
paid it all."
- It will affect our assurance of final glorification.
- If Christ intended to save some who have
already perished in their sins, then we who are relying for salvation
on Christ alone, may also perish. If, on the other hand, Christ has
effectually redeemed all whom He intended to redeem, then we are
forever secure. If He has exhausted God's wrath that was due to His
people, then His people can never experience that wrath. Augustus
Toplady wrote,
If Thou hast my discharge procured,
And freely in my room endured
The whole of wrath divine,
Payment God cannot twice demand,
First at my bleeding surety's hand,
And then again at mine.
- It will affect our worship.
- It will focus our attention, not on the sinner's
"decision," but on the glory of Christ, the victorious redeemer of
sinners.
STUDY QUESTIONS
ON PARTICULAR REDEMPTION
1.What belief do both 'free will' and 'free grace' believers
have in common?
2 In what sense do Arminians believe that the death of Christ
was limited?
3.In what sense do Calvinists believe that the death of
Christ was limited?
4.Do Calvinists attribute any less value to the redemptive
work of Christ than do the Arminians?
5.What is the real issue in the controversy over the extent
of Christ's redeeming work? Is it concerned with the value or the
intention of the death of Christ?
6.According to the Scriptures, what was the design and
purpose of the redeeming work of Christ (seven descriptions of the same
people)?
7.Do the Scriptures represent the redemptive work of Christ
as a work that made propitiation, reconciliation, redemption, and
justification merely possible, or as a work that actually accomplished
these blessings for those for whom Christ died?
8. List four objective accomplishments of Christ's
death.
9.What does the word 'propitiation' mean?
10. What does the word 'reconciliation' mean?
11. What does the word redemption mean?
12. What is significant about the fact that the work of
redemption is the work of the triune God?
13. What is significant about the fact that the priestly
functions of oblation (offering sacrifice) and intercession are
coextensive (are accomplished for the same people)? Since the Scripture
tells us that Christ only intercedes for those who actually come to God
by Him, what should we deduce concerning the design and extent of His
sacrificial offering?
14. For whom does Christ act as representative head?
15. In Romans 5:12-19, Paul argues that Christ, as the
representative of His people, bears a typical correspondence to Adam.
If the one act of Adam actually condemned all who were in Him
as their representative head, should the redemptive work of Christ be
viewed as potential or actual?
16. If, as God's Word teaches, all for whom Christ
died, died in Him and with Him to the reigning power of
sin, in what way is it significant that all men do not die with Christ
to the reigning power of sin?
17. According to Romans 8:32, what will all of those for whom
God gave up His Son ultimately enjoy?
18. What would be the effect on the security of the true
believer of one for whom Christ died fell short of glorification?
19. Can the believer find any comfort or security in the
redemptive work of Christ if Christ accomplished no more for the
reprobate in Hell than He did for His believing people?
20. Do the words 'world,' 'whole world,' 'all men,' and
'every man' always refer to every member of the human race without
exception?
21. To what does the word 'world' often refer in Scripture?
22. How can it be shown that the phrase 'whole world' does
not necessarily refer to every person without exception (I John 5:19)?
23. What is the significance of the phrase 'every man' in the
context of Hebrews 2:9ff?
24. Give examples of texts in which the phrase 'all men' does
not refer to all sinners without exception.
25. Give examples of texts in which 'all' means all of a
class.
26. Give examples of texts in which 'all' denotes all without
distinction.
27. How can 2 Peter 2:1 be explained in the light of the
doctrine of particular redemption?
28. How will our belief in the doctrine of particular
redemption affect our gospel preaching?
29. How will our belief in the doctrine of particular
redemption affect our views of justification?
30. How will our belief in the doctrine of particular
redemption affect our assurance of final glorification?
31. How will our belief in the doctrine of particular
redemption affect our worship?
~~~~~~~~~~~~~~~~~~~~~~
THE
DOCTRINE OF EFFECTUAL CALLING
Definition: Effectual calling is God's
gracious work in which He, according to His eternal purpose and
electing grace, powerfully subdues the sinner's rebellion, causing him
to turn to Christ in unfeigned faith and heartfelt repentance.
THIS DOCTRINE IS SOMETIMES REFERRED TO
AS THE DOCTRINE OF "IRRESISTIBLE GRACE." FIRST CONSIDER WHAT IS NOT
MEANT BY THE TERM "IRRESISTIBLE."
- We do not mean that men (even elect men) never
resist the free overtures of God's mercy and grace (Gen 6:3;
Acts 7:51).
- We do not mean that men cannot resist and finally
reject the powerful conviction of the Holy Spirit Himself
(Acts 7:51; 24:25).
- We do not mean that men have no choice and make no
decision in coming to Christ (Deut 30:19-20; Rev 22:19).
- We do not mean that God forces salvation on
sinners against their wills.
CONSIDER WHAT WE DO MEAN BY "EFFECTUAL
CALLING":
- We mean that even though sinners always resist the
Holy Spirit, the powerful grace of God cannot be thwarted by the
resistance of the rebellious sinner's will.
- We mean that at God's appointed time (Gal 1:15-16),
He subdues the sinner's rebellion and makes him willing to embrace
Christ in saving faith (Psa 110:3).
- We mean that whenever sinners freely choose to seek
the Lord, turn from sin, and receive Christ, they have been enabled to
do so by a prior work of God in their souls (John 1:12-13; 6:44-45).
- We mean that all who are called by God will come
to Christ (John 6:45).
- We mean that God, not man, is in control in the
realm of salvation (Matt 11:20-27; Rom 9:16; 1 Cor 1:30; 4:7; 2 Cor
4:6; Gal 1:15-16; 2 Tim 1:9).
CONSIDER THE BIBLE'S ANSWER TO THE
UNBIBLICAL EXTREMES OF BOTH ARMINIANISM AND HYPER-CALVINISM.
Both Arminians and hyper-calvinists believe that responsibility
and ability must go together:
- The Arminian teaches that since Scripture teaches that
people are responsible to believe and repent, they must
be able to do so.
- The Hyper-calvinist reasons that since Scripture teaches
that people are unable to believe and repent, they are
not responsible to do so.
Scripture teaches that sinners are both responsible
to believe and repent and unable to believe and repent.
Sinners are responsible:
- (Luke 13:24; Acts 13:46; Matt 23:37; Rom 2:2-6).
Sinners are unable:
- to see (John 3:3; 2 Cor 4:3-4),
- to hear and understand (John 8:43; Psa 58:4-5),
- to come to Christ (John 6:44),
- to feel proper emotions(Eph 4:19),
- to receive the things of the Spirit (1 Cor 2:14),
- to submit to God's law (Rom 8:7).
CONSIDER THE DIFFERENCES BETWEEN THE
OUTWARD, UNIVERSAL CALL OF THE GOSPEL AND THE INWARD, EFFECTUAL CALL OF
GOD.
- The outward call is issued every time the gospel is
proclaimed.
- It is a sincere, universal, offer of mercy in Christ.
- It is to be published indiscriminately to all men and
nations (Luke 24:47).
- It is accompanied with the most powerful motives for its
acceptance.
- It is attended by the powerful conviction of the Holy
Spirit.
- It is never obeyed and received by natural men (1 Cor
1:18; 2:14; 2 Cor 4:3-4). It is never effectual by itself, apart from
the inward call.
- The words "call" and "calling" are never used in this
sense in the NT epistles.
God issues the inward, effectual call to the elect, in
conjunction with the preaching of the gospel, whenever it pleases Him
to do so:
- It is issued by God the Father (John 6:44-45; Rom 8:28-30;
1 Cor 1:9; Gal 1:15-16; 2 Tim 1:9).
- It is made effectual by the Holy Spirit in regeneration
(John 3:5-6; 1 Cor 12:3; Tit 3:5; 1 Pet 1:2).
- It is this call that makes the difference between
believers and unbelievers (1 Cor 1:22-24).
- It is this inward call that secures obedience to the
outward call. Everyone who hears this call will believe (John 6:45; Rom
8:30).
- It is extended to the elect only, in accordance with the
eternal purpose of God (Rom 8:28; 2 Tim 1:9).
- It is in this sense that the word "call" is always used in
the epistles of the NT (1 Cor 1:26; Eph 4:1; 2 Tim 1:9; Heb 3:1; 9:15;
1 Pet 1:15; 2:9, 21; 5:10; Jude 1; Rev. 17:14).
CONSIDER THE NATURE OF THIS CALL:
- It is powerful (Eph 1:19-2:5).
- It is internal (2 Cor 4:6).
- It is an upward (high) calling (Phil
3:14).
We are called to high privileges. We are called:
- into fellowship with Christ (1 Cor 1:9),
- suffering with and for Christ (1 Cor 1:9),
- to live in the light (1 Pet 2:9),
- for justification (Rom 8:30),
- for sanctification (1 Pet 1:15),
- to the promise of eternal inheritance (Heb
9:15).
- to eternal glory (1 Pet 5:10).
We are called to high duties. We are called:
- to be holy (1 Pet 1:15; 2 Tim 1:9),
- to walk worthy of our calling (Eph 4:1).
- to show forth God's praises (1 Pet 2:9).
Furthermore:
- It is immutable (Rom 11:29).
- It is heavenly (Heb 3:1).
- It proceeds from heaven. It is a summons that comes
from heaven's throne.
- It calls us to heavenly blessings and
destiny.
CONSIDER THE PRACTICAL APPLICATIONS OF
THIS DOCTRINE:
- If we have heard the good shepherd's voice, our
ears will be closed to the voice of strangers (John 10:5-8).
- If we have evidence that we have been effectually
called (faith in Christ, holiness of life), then we may be absolutely
assured of eternal glory (Rom 8:30; 1 Thess5:23-24). We
should also rejoice that our calling gives evidence of
God's everlasting love for us (Jer 31:3; Rom 8:29-30).
- We should be humbled when we realize that the only
detail that distinguishes us from the vilest sinner in hell is the free
and sovereign grace of God that has called us to life in Christ (1
Cor 4:7).
- This truth should cause us to depend totally on God
for the conversion of sinners. We must faithfully and diligently
proclaim the gospel and pray earnestly that God will give the increase
(1 Cor 3:6-7).
- This truth should curb professional jealously in
the ministry (John 3:26-27). It should also reprove man
followers (1 Cor 3:4-7).
STUDY QUESTIONS
ON EFFECTUAL CALLING
1.What is another name for the doctrine of effectual calling?
2 What are some of the ways in which the word "irresistible"
has been misunderstood?
3. Does God ever force people to be saved against their
wills?
4. Does God ever make people willing to be saved in
accordance with His eternal purpose?
5. If people willingly and freely turn from their sins to
Christ in saving faith, what must have already happened to them?
6. Will all of those whom God has called come to faith in
Christ?
7. Who is in control in the realm of salvation, God or man?
8. Does God save people by accident or on purpose?
9. What do Arminianism and Hyper-Calvinism have in common?
10. What is different about these two views?
11. What do the Scriptures teach concerning ability and
responsibility?
12. Are all sinners responsible to believe and repent?
13. What are some of the acts that sinners are unable to
perform?
14. How do the outward and inward calls of God differ?
15. Is the outward call of the gospel ever obeyed apart from
the inward, effectual call?
16. Which person of the Godhead issues the call?
17. Which person of the Godhead makes the call effectual?
What is the work called in which He does so?
18. Into whose fellowship are sinners called (1 Cor 1:9)?
19. To whom alone does the effectual call come?
20. In what sense is the word "call (calling, called)" always
used in the NT Epistles?
21. Which comes first (theologically and logically, not
chronologically), regeneration or faith?
22. List five characteristics of the effectual call?
23. What are some of the privileges to which the elect are
called?
24. List five practical effects that this doctrine should
have on those who believe it.
25. How can we know that we have been called effectually? If
we have been called, of what two things (one past, one future) can we
be sure?
26. Why is it impossible for the person that understands this
doctrine to ever be proud that he has believed the gospel?
27. Should we be any less diligent in witnessing the gospel
since we know that the results all depend on God?
28. What effect should this truth have on us as we seek to
win people to Christ?
29. In the light of this truth, how should we react when we
observe that another Christian's gifts and abilities, growth in grace,
or accomplishments in evangelism, are greater than ours?
30. Why is it wrong for us to have favorite preachers in the
sense of glorifying man for the success of the gospel (1 Cor 3:4-7)?
~~~~~~~~~~~~~~~~~~~~
THE
PERSEVERANCE OF THE SAINTS
The Doctrine Defined: All of those who are
truly united to Christ in saving faith will persevere in faith and
holiness to the end.
CONSIDER THE PRINCIPLES THAT SHOULD
GOVERN OUR THINKING ON THIS SUBJECT:
- It is not always possible for us to ever know for
certain if another person is truly converted, (e.g.,
Judas--John 13:28-29.)
- It is possible to have very uplifting, ennobling,
reforming and exhilarating experiences of the power and truth of the
gospel without a genuine conversion experience (Luke 8:4-15;
Matt 7:24-27; Acts 8:9-23; Heb 6:4-6; 2 Pet 2:20-22).
- It is not a mere profession, but a possession of
faith in Christ that is certain to endure to the end (Matt
7:21-23). The Bible does not teach that everyone who professes
faith in Christ and is accepted into the fellowship of the saints,
enjoys the assurance of eternal salvation.
- There is a difference between "eternal security"
(especially as it is commonly taught) and the perseverance of the
saints.
There are two extreme positions on this issue:
- One is that preservation (eternal security) is
absolutely certain, but perseverance is not necessary (Carnal Christian
Doctrine).
- The other is that perseverance is necessary but not
certain (Wesleyan Arminian view).
God both commands and enables the saints to persevere
in faith to the end (see below).
CONSIDER WHAT THE SCRIPTURES TEACH ON
THIS SUBJECT:
The uniform teaching of the Bible is that perseverance
is both absolutely necessary and absolutely certain. If
we emphasize either of these truths to the exclusion of the other, we
are no longer on solid biblical ground.
- Perseverance is necessary--only those who
persevere in faith and holiness are truly saints (Matt 7:21-3;10:22;
13:18-23; Luke 8:4-8, 11-15; John 8:31-32; 15:4-6; 1 Cor 15:1-2; Col
1:22-23; Heb 3:6,14; 6:4-6; 10:35-39; 2 Pet 2:20-22.
- Perseverance is certain--all of those who
are truly saints will surely persevere in faith and holiness to the end
(John 6:37,39-40; 10:27-30; Rom 8:1, 28-39; Phil 1:6; 1 Pet 1:3-5; 1
John 3:3; 5:18).
The purpose, work, and character of God the Father
make the saint's perseverance certain.
He has purposed the final salvation (as well as all the steps
leading to it) of every genuine believer:
- He has marked out a people to be redeemed by
Christ.
- He has foreknown (set His love on) His people
from eternity.
- He has predestined all His people to glory.
His purpose is always accomplished (Isa
46:9-11; Dan 4:35; Prov 19:21; Psa 115:3)
There are only two reasons why a person would change his mind or
purpose; neither applies to God:
- Inability to foresee obstacles that might hinder
the execution of a plan.
- A lack of power or resources needed to overcome
obstacles that might arise. God is able to overcome every conceivable
obstacle (2 Tim 1:12; Heb 7:25; Jude 24; 1 Pet 1:3-5).
~~In justification He gives a new legal standing that
cannot be taken away (Rom 8:33).
~~In adoption He grants an inheritance from which we
cannot be disinherited.
~~His immutability makes it certain. Since God is
unchangeable (Mal 3:6):
~~His love for His people is unchanging (Psa
89:30-34; Isa 49:14-16; Jer 31:3; John 13:1: Rom 8:35-39).
~~His truth (His promises) is unchanging (Isa 54:10;
Heb 6:17).
- His righteous demands do not change. Once His righteous
demands have been fully satisfied, we do not need to concern ourselves
with further legal liability.
The work of Christ makes the saint's perseverance
certain.
- Since God is righteous, He cannot charge us with those
sins for which Christ has already suffered (1 John 1:9-2:1).
- Not only did Christ's death for His people deliver us from
the penalty of sin; it also delivered us from the reigning power of
sin, thus assuring our perseverance.
The work of the Holy Spirit makes the saint's
perseverance certain.
- In regeneration, He gives us a new nature insuring our
perseverance in faith and holiness (1 John 3:9).
- In sanctification He causes us to form new habits (Rom
8:13-14).
- He seals us guaranteeing our safe arrival at our final
destination (2 Cor 1:22; Eph 1:13).
- He is the earnest (down payment, guarantee) of our full
inheritance (2 Cor 1:22; Eph 1:14).
- He causes us to earnestly long for full conformity to
Christ (Rom 8:23-29).
PERSEVERANCE OF
THE SAINTS--STUDY QUESTIONS
1) How would you define the biblical doctrine of
the perseverance of the saints?
2) What four principles should govern our
thinking about this doctrine?
3) What are two extreme positions that should be
avoided with reference to this doctrine?
4) What does the Bible teach concerning the
certainty and necessity of the saints perseverance?
5) Will anyone be saved for eternity who stops
believing in the faithfulness of Christ to save them?
6) Will anyone who is truly a child of God ever
stop believing?
7) What does the Bible teach about God the
Father that assures us that those who are truly believers will ever be
lost?
8) Why is it important for us to understand that
God has purposed the final salvation of all believers?
9) Has God ever purposed (planned to do)
anything that He failed to accomplish?
10 ) What two factors might force a person to
abandon his plans?
11) Do either of these ever apply to God?
12) How does the fact that God has justified us
relate to our final perseverance?
13) How does our adoption relate to our final
perseverance?
14) How does the fact that God cannot change
affect our views of the saint's perseverance?
15) How does the redemptive work of Christ make
the final salvation of believers certain?
16) Will believers ever be found guilty for
those sins for which Christ has already suffered?
17) Why is it impossible for believers to go on
living in sin?
18) What has the Holy Spirit done to secure the
final perseverance of the saints?
19) Does God ever justify anyone (declare anyone
righteous) whom He does not also sanctify (make holy or righteous)?
20) What is significant about the fact that the
Holy Spirit "seals" believers until the time that they reach their
final destination?
21) What does Paul mean when He says that the
Holy Spirit is the "earnest" of our inheritance?
22) What kind of desires does the Holy Spirit
produce in the hearts of believers?
~~~~~~~~~~~~~~~~~~~~
Suggested
Bibliography For Further Study
Adams, James, Decisional Regeneration, Allentown:
Sword and Trowel Publishers, 1973.
Boettner, Loraine, The Reformed Doctrine of
Predestination, Philadelphia: The Presbyterian and Reformed
Publishing Company, 1975.
Chantry, Walter J., Man's Will -- Free, Yet Bound,
Christian Center Press, n.d..
Martin, A.N., The Practical Implications of Calvinism, Carlisle,
PA: The Banner of Truth Trust, n.d.
Murray, Ian, The Forgotten Spurgeon, Edinburgh: The
Banner of Truth Trust, 1978.
Murray, John, Redemption Accomplished and Applied, Grand
Rapids: Wm. B. Eerdman's Publishing Company, 1973.
Packer, James I., Evangelism and The Sovereignty of God,
Downers Grove, Ill.: Inter Varsity Press, 1974.
________. Introductory Essay To John Owen's The Death of
Death, London: The Banner of Truth Trust, 1963.
Petersen, Henry, The Canons of Dort, Grand Rapids:
Baker Book House, 1968.
Pink, A.W., The Sovereignty of God, London: The
Banner of Truth Trust, 1972.
Reisinger, Ernest J., What Should We Think Of The Carnal
Christian? Carlisle, Pa.; The Banner of Truth Trust, n.d.
Reisinger, John G., The Sovereignty of God in Providence,
Southbridge, MA: Crowne Publications, Inc., 1989.
Spurgeon, Charles H., Free Will -- A Slave, Choteau,
Mont.: Gospel Mission Press, 1980.
________. Election, Swengel, Pa.; Reiner
Publications, n.d.
Steele, David N., and Thomas, Curtis, The Five Points of
Calvinism, Philadelphia; Presbyterian and Reformed Publishing Co.,
1967.
QUIZ ON
TOTAL DEPRAVITY
True or False
- When we say that every person is totally depraved, we mean
that everyone acts as badly as they are capable of acting.
- When we say that every person is totally depraved, we mean
that no one is able to do good, even in the estimation of other people.
- When we say that every person is totally depraved, we mean
that sinners do not truly have a will.
- When we say that sinners are totally depraved, we mean
that God is not pleased with even the best and most upright actions
that they can perform.
- When we say that sinners are totally depraved, we mean
that every human being, left to himself, is capable of the most heinous
sins imaginable.
- God gives to every person the ability to accept or reject
Jesus Christ as He is offered in the gospel.
- Every part of every sinner has been radically affected and
continues to be controlled by sin.
- Every person is free to choose what he pleases.
- Every sinner is bound by a sinful nature so that he is
unable to make choices with which God is pleased.
- Arminians believe that, by nature, sinners have saving
grace in themselves.
Fill in the Blanks
11. A good work is one that is done for the right
________,with the right ______in view, and according to the right_____.
12. Sinners are, by nature, spiritually _______.
13. ___ _____ every sinner is the same.
14. Every sinner is, of himself, unable to receive spiritual
_______.
15. ____________ believe that neither the guilt of Adam's
first sin nor his depraved nature has been communicated to his
offspring.
Multiple Choice
16. Which of the following does the doctrine of total
depravity not include: A. Sinners have no will, B. Sinners cannot do
good, even in the estimation of other sinners, C. Sinners are unable to
receive Christ unless God enables them to do so.
17. Sinners are A. Spiritually blind, B. Spiritually dead, C.
Neutral in spiritual matters.
18. Sinners come to Christ because they: A. make a proper use
of the free will that God has given them, B. Are born in a neutral
state of freedom just like Adam was, C. have been granted prevenient
grace, D. have been enabled by efficacious grace.
19. A. All true human beings are born in sin. B. No human
beings are born in sin. C. All sinners, born by ordinary generation,
are born in sin.
20. The reason that sinners reject Christ and perish in their
sins is that: A. God has not given them grace to believe, B. they have
misused their free wills, C. they are sinful rebels against God who,
apart from grace, always resist every effort to reclaim them.
QUIZ ON
ELECTION
- Does God ever do anything that is unrighteous?
- Is God under obligation to save anyone?
- Do some men and women have natures that are less depraved
than others?
- Who is responsible if some people continue in sin and go
to hell?
- Who is responsible if a sinner leaves his sin and believes
the gospel?
- What is often wrongly thought to be the issue in the de-
bate about election?
- What is the real issue in the debate about election?
- Did God base His decision to save some sinners and pass
over others on some act of faith or goodness that He foresaw in them?
- What do the Scripture texts that are often used to support
the position that God's choice was based on something that He foresaw
in those who were chosen actually say about foreseen faith/good
works/perseverance?
- How is the Greek word ginosko (know) actually used
in Scripture (OT and NT)?
- Why is it impossible, given the nature of man apart from
the grace of God, for foreseen faith to be the basis of God's choice?
- What, according to Psalm 14, did God actually see,
concerning man's nature and consequent actions, when He looked down
from heaven?
- Of the following, circle the type of election that
is not mentioned in Scripture: 1. national, 2. to
office, 3. of good angels, 4. of sinners to everlasting destruction, 5.
of Christ, 6. of sinners to everlasting salvation.
- Of the following, circle the traits that do
not properly characterize election: 1. eternal, 2. sovereign,
3. arbitrary, 4. unconditional, 5. tyrannical, 6. loving, 7. immutable,
8. wise, 9. merciful, 10. individual, 11. gracious.
- Of the following, circle the effects of a proper
understanding of the doctrine of election: 1. evangelism will be
stifled, 2. God's people will be proud that He has chosen them, 3.
God's people will be filled with a profound sense of humility,
reverence and gratitude in the presence of God, 4. prayer will be
restrained, 5. preachers will resort to gimmicks to get people saved.
TRUE OR FALSE
16. All of the elect will be saved no matter what they do.
17. God is not fair if he chooses one sinner and passes over
another.
18. God's choice of some sinners to be saved has no basis
whatsoever.
19. God's choice of sinners to be saved was based on wise and
holy reasons known only to Himself.
20. Election will keep people out of heaven.
21. The doctrine of unconditional election cannot
possibly be true if God means what He says when He invites "whosever
will" to come.
22. God would never hold men responsible to do what they are
not able to do.
23. God's choice of sinners to be saved was based on the
faith that He foresaw that they would exercise.
24. Since all of the elect are certain to be saved, there is
no need to pray for the lost or to send missionaries to those who have
never heard the gospel.
25. Everything that God does always seems fair.
Extra credit question--T or F
If I did well on this quiz, I have a right to feel proud
of myself.
QUIZ ON
PARTICULAR REDEMPTION
TRUE OR FALSE
- Free grace believers are the only ones who see any kind of
limitation in the redemptive work of Christ.
- The doctrine of particular redemption involves the
teaching that the redemptive work of Christ was not of sufficient value
to save everybody.
- The believer in free grace believes that the work of
Christ was limited in its intention, not in its value.
- The Scriptures represent the purpose of the redemptive
work of Christ as making it possible for God to forgive all men on the
condition that they believe.
- The redemptive work of Christ actually accomplished the
reconciliation, propitiation, redemption, and justification of His
elect.
- In Scripture, the word "all" always means all without
exception.
- Christ, as the "last Adam," represents all who were
represented by the first Adam.
- Sometimes the word "all" refers to all of a class.
- Sometimes the word "all" refers to all without
distinction.
- It is impossible for us to extend the free offer of the
gospel to every man if we believe in particular redemption.
FILL IN THE BLANKS
11. The work of a priest consists in two primary
functions--offering sacrifice and making _______________.
12. Christ as our high priest offered ______________ as a
sacrifice for those and those alone for whom He now makes intercession.
13. It is the gospel that Christ died for the most guilty
sinner who will _______________, not that He died for every man whether
he will believe or not.
14. All those for whom Christ died, die in Him and
__________ to the reigning power of sin.
15. According to Romans 8:32, all for whom God delivered up
His Son will finally enjoy _________________.
MULTIPLE CHOICE
16. Christ died for: A. all of the sins of all men, B. some
of the sins of all men, C. all of the sins of some men.
17. In Scripture, the word "world" usually refers to: A. all
people without exception, B. all of the elect, C. people out of all
nations as distinguished from members of the nation of Israel
exclusively, d. all of the above, e. none of the above.
18. The phrase "every man" in Hebrews 2:9 refers to: A. the
many sons that Christ will bring to glory, B. those who are sanctified,
C. Christ's brethren, D. the children whom God has given Him [Christ],
E. all of the above, F. none of the above.
19. The basis of a believer's justification before
God is: A. The redemptive work of Christ alone, B. The believer's faith
alone, C. a combination of the believer's faith and the redemptive work
of Christ.
20. The word translated "propitiation" in the KJV means: A.
the securing of a release by the payment of a ransom price, B. the
restoration of sinners to divine favor, C. an appeasement of divine
wrath, D. a right legal standing before God E. all of the above.
QUIZ ON
EFFECTUAL CALLING
True or False
- Sinners never resist the Holy Spirit.
- Sinners have no choice and make no decision in coming to
Christ.
- God forces salvation on sinners against their depraved
wills.
- God's grace can be thwarted by the resistance of the
rebellious sinner's will.
- God makes elect sinners willing to embrace Christ in
saving faith.
- Some who are called (in the sense that the word call
is always used in the NT Epistles) will persist in their rebellion and
perish in their sins.
- Though God is sovereign in every other realm, man, not
God, is in control in the realm of salvation.
- If God holds sinners responsible to repent and believe the
gospel, He must also give them the ability to do so.
- Every time the gospel is preached, God calls sinners to
repent and believe the gospel.
- The outward call of the gospel is never obeyed by the
natural man.
- It is the sinner's free will that determines whether this
call will be effectual or not.
- The inward call of God secures obedience to God's outward
call .
- Some who are called inwardly, fall away and finally perish
in their sins.
- If we are trusting God to save us through the redeeming
work of His Son, we may be assured that He has called us effectually.
- If God has called us effectually, we may be sure that He
has loved us forever.
Multiple Choice
16. When Calvinists use the term "irresistible grace" they
mean that A. Sinners never resist the Holy Spirit's conviction, B.
Sinners have no choice but to come to Christ, C. Sinners have no will
at all, D. Only sinners that are enabled by God's effectual grace
actually come to Christ.
17. The fact that some sinners embrace Christ in saving faith
is A. Totally due to the sinner's right use of his free will, B.
Totally due to the enabling grace of God, C. Due to a synergetic
(cooperative) effort between God and sinners..
18. In themselves, sinners have A. neither the ability nor
the responsibility to come to Christ, B. both the responsibility and
the ability to come to Christ, C. responsibility but not the ability to
come to Christ.
19. The outward call of the gospel is, A. Always rejected by
the natural man, B. never rejected by the elect, C. never rejected when
accompanied by the inward call of God.
20. When sinners come to Christ, we should A. congratulate
them on their right use of their free wills, B. praise the pastor or
evangelist for his persuasive powers, C. praise God for the power of
His sovereign grace, D. All of the above.
Fill in the Blanks
21. Another name for effectual calling is ____________ grace.
22. God inwardly calls sinners to be saved according to His
eternal ______________.
23. All whom God has called will come to _______ in Christ.
24. God's effectual call comes to the _________ only.
25. Theologically and logically ______________ precedes
faith.
QUIZ ON THE
PERSEVERANCE OF THE SAINTS
TRUE OR FALSE
- The Bible teaches that all who make a public profession of
faith in Christ will finally be saved no matter what they do?
- It is possible to know for sure that another person is
saved.
- It is possible to enjoy an uplifting emotional experience
as a result of hearing the preaching of the gospel without being truly
born of God.
- Since perseverance is absolutely certain for the true
child of God, it is not necessary for him to go on believing and
obeying Christ.
- Only those who persevere in faith and holiness are truly
saints.
- It is possible for true believers in Christ to fall into
terrible sins.
- It is possible for true believers in Christ to continue to
live in sin.
- Some whom God has chosen, Christ has redeemed, and the
Holy Spirit has regenerated will fail to persevere and will endure
everlasting punishment.
- God's purpose is always accomplished.
- Sometimes God fails to save people even though He has done
the best He can do.
- Sometimes God fails to accomplish His purpose because an
obstacle rises that He hasn't counted on?
- Sometimes God fails to accomplish His purpose because He
doesn't want to violate the sanctity of man's free will.
- Sometimes God fails to accomplish His purpose because He
lacks the power or resources.
- Justification is a legal standing that can be lost if we
fail to keep the 10 commandments as evidence of our faith.
- Though God has set His love on those who believe, He can
stop loving them if they stop believing.
- God always keeps His promises.
- Even if Christ has paid the penalty for our sins, we can
still perish in hell because we didn't accept the gospel offer.
- Christ's death delivered His people from the penalty of
sin, but it did not free them from the reigning power of sin. This is
why true believers can go on living in sin just like the unregenerate.
- The Holy Spirit's seal can only be broken by the
rebellious will of the believer.
- True believers can live for years and never desire to be
like Christ.
FILL IN THE BLANK
21. It is not a mere_________________but a possession of
faith in Christ that is certain to endure to the end.
22. God both commands and_____________the saints to persevere
in faith to the end.
23. The perseverance of the saints is both absolutely
necessary and absolutely________________.
24. God's ________for His people is unchanging.
25. Since God is _________________ He cannot charge us with
those sins for which Christ has already suffered.
MULTIPLE CHOICE
26. All who are truly united to Christ will: A. persevere in
faith even though they never experience sanctification, B. persevere in
good works even though they may stop believing, C. Persevere in faith
and holiness to the end.
27. A. Perseverance is necessary but not certain, B.
preservation (eternal security) is certain but perseverance is not
necessary, C. Perseverance is absolutely necessary and absolutely
certain.
28. God has: A. purposed the final salvation of every genuine
believer, B. planned all the steps leading to the saint's
glorification, C. marked out a people to be redeemed by Christ, D.
foreknown His people from eternity, E. Predestined all His people to
glory, F. all of the above, G. none of the above , H. a,c,d,e.
29. God's purpose is: A. always accomplished, B. usually
accomplished, C. accomplished only when people allow God to have His
way in their lives.
30. The death of Christ: A. canceled our debt before God, B.
delivered us from the reign of sin, C. assured our glorification, D.
all of the above, E. none of the above.
Quiz Answer Key
Total Depravity Quiz
1. f , 2. f , 3. f, 4. t, 5. t, 6. f, 7. t , 8. t , 9. t ,
10. f . 11. motive, goal, rule, 12. dead, 13. at heart (or by nature),
14. truth, 15. Pelagians. 16. A, B, 17. A, B, 18. D, 19. C 20. C.
Election Quiz
1. No, 2. No, 3. No, 4. They are, 5. God , 6. Whether God has
an elect people, 7. the basis of election, 8. No 9. nothing,
10. of intimate, loving approval, 11. Because apart from God's electing
grace there would be no faith to foresee, 12. That all were lost
sinners who continually rejected Him, 13. (4), 14. (3, 5), 15. (3), 16.
f (It is true that all of the elect will certainly be saved, but they
will not be saved apart from faith, repentance, holiness etc.), 17. f,
18. f, 19. t, 20. f, 21. f, 22. f, 23. f, 24. f, 25. f, 26. f.
Particular Redemption Quiz
1. f, 2. f, 3. t, 4. f, 5. t, 6. f, 7. f, 8. t, 9. t, 10. f,
11. intercession, 12. Himself, 13. believe, 14. with Him, 15.
glorification (or everything that Jesus purchased on the cross), 16. c,
17. c, 18. e, 19. a, 20. c.
Effectual Calling Quiz
1. f, 2. f, 3. f, 4. f, 5. t, 6. f, 7. f, 8. f, 9. t (outward
call), 10. t, 11. f, 12. t, 13. f, 14. t, 15. t, 16. d, 17. b, 18. c,
19. c, 20. c, 21. irresistible, 22. purpose, 23. Faith, 24. elect, 25.
regeneration (or calling).
Perseverance Quiz
1. f, 2. f, 3. t, 4. f, 5. t, 6. t, 7. f, 8. f, 9. t, 10. f,
11 f, 12. f, 13. f, 14. f, 15. f, 16. t, 17. f, 18. f, 19. f, 20. f,
21. profession, 22. enables, 23. certain, 24. love, 25. righteous, 26.
c, 27. c, 28. f, 29. a, 30. d.
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