Herbert Lockyer's Views Of The Biblical Doctrines Of Inspiration, Predestination, Salvation, Regeneration (the new birth), And Atonement

By Pastor Bruce Oyen

Grace Baptist Church

Rochester, WA

E-mail: bk_oyen@hotmail.com

What This Posting Is About

    In this posting I will present the views of the late author, Dr. Herbert Lockyer, on the doctrines of inspiration, predestination, salvation, regeneration, and atonement. I agree with his views on these subjects. They are found in his excellent book called, "All The Doctrines Of The Bible."

A Biblical Scholar's Endorsement Of Lockyer's Book  On Bible Doctrines

    Here is what the renowned Biblical scholar, F. F. Bruce, said in his Foreword to this book by Lockyer: "Dr. Herbert Lockyer, out of his long experience and ripe wisdom, has written a book which will help many to understand the cardinal doctrines of the Christian faith. It will not take the place of the Bible, but prove of greatest use to those who study it along with the Bible."

A Link To This Book

    To take a look-see at Lockyer's book on Bible doctrines, click on the following link. Then buy it. Read it. Use it. Tell others about it. Here's the link: http://www.christianbook.com/all-the-doctrines-of-bible/herbert-lockyer/9780310280514/pd/0280516?item_code=WW&netp_id=164843&event=ESRCG&view=details

Herbert Lockyer Wrote Many Good Books

    Lockyer is well-known through this book, but also through  his many other books on Biblical subjects. Titles of some of his other books are these: 

• All The Apostles Of The Bible.
• All The Messianic Prophecies Of The Bible.
• All The Promises Of The Bible.
• All The  Parables Of The Bible.
• All The Promises Of The Bible.

A Brief Biography Of Herbert Lockyer

   To read a brief and interesting biography of Lockyer, click on this link:

http://bioinbrief.com/index.php?option=com_content&view=article&id=104&Itemid=107

Herbert Lockyer's View Of The Bible Itself

    Since Lockyer's book is about the doctrines of the Bible, we should know what was his view of the Bible itself. It is safe to say he held to the historic Christian view that the Bible is more than man's word. He believed it to be what it is: God's Word, though men were used in the writing of it.

    Chapter two of his book is called, "The Doctrine of a Divine Revelation." This chapter has much good food for thought. It will affirm the reader's  belief in the divine origin of the Bible. Consider some quotes from this chapter:

• "One's attitude toward the Scriptures determines his ability to understand and appreciate the august doctrines they proclaim. If the divine inspiration and veracity of the Bible are rejected, then any system of truth it contains cannot be relied upon."
• "Accepting the Scriptures, then, as the authoritative revelation of the purpose and plan of God, let us consider them as specific revelation, progressive revelation, inspired revelation, and final revelation."
• "We may therefore regard inspiration as a special gift of the Holy Spirit, by which the prophets of the Old Testament and the apostles and their companions in the New Testament transmitted the revelation of God as they received it."

Herbert Lockyer's View Of Predestination

      Now that we know Lockyer believed the Bible to be the inspired Word of God, let us consider his view of predestination, which is presented in chapter 12 of his book. The chapter is called, "The Doctrine Of Predestination." In the last 2 paragraphs, Lockyer wrote:

      "A fact to remember is that the Scriptures present the union of divine sovereignty and human responsibility (John 6:37 - 40). There is no contradiction between the two. Walter Scott reminds us that 'Predestination refers to that special character of blessing to which we are set apart. Thus predestinated to adoption (Ephesians 1:5), to have part in Christ's glorious inheritance (verse 11); and to be perfectly conformed to God's Son (Romans 8:29, 30).'

      "What must be born in mind is the fact that predestination is not God's predetermining from past ages who should and who should not be saved. Scripture does not teach this view. What it does teach is that this doctrine of predestination concerns the future of believers. Predestination is the divine determining the glorious consummation of all who through faith and surrender become the Lord's. He has determined beforehand that each child of his will reach adoption, or the 'son-placing' at his resurrection when Christ returns. It has been determined beforehand that all who are truly Christ's shall be conformed to His image (Romans 8:29; Ephesians 1:5)." (Lockyer put some words in italics. In this posting, when I quote Lockyer I will put in italics what he puts in italics. There are other times, too, when italics will be used.)

Herbert Lockyer's View Of The Universality Of Salvation

    Chapter 14 of Lockyer's book is called, "The Doctrine Of Salvation." One division of this chapter is called "The Greatness Of Salvation," and in it he gives reasons why salvation is great. One of his points is this: "Salvation Is Great Because of Its Universality." Here are the 2 paragraphs on this point:

    "Because God so loved the world, and through the finished work of his Son, provided salvation for all the world, He wills all men to be saved. Alas, however, multitudes will not come to Him that they may have life! Irrespective of nationality, position, condition, age or need, God's salvation is for all (John 3:16; 1 Timothy 2:4 - 6; 4:10; 1 John 2:2; 4:14).

     "Such a universality does not mean Universalism, a false system of religious teaching that believes all men are to be saved ultimately. Jesus declared that all who fail to accept Him as Savior must 'perish' (John 3:16) -- a word meaning not annihilation, but eternal banishment from the presence of a thrice holy God. Our Lord's teaching on the finality of hell also proves the falsity of Universalism (Luke 16:19 - 31)."

Herbert Lockyer's View Of Regeneration Or The New Birth

     Chapter 17 of Lockyer's book is called, "The Doctrine Of Regeneration." Christians refer to this subject when they refer to the new birth, or when they refer to being born again. When properly understood, all 3 terms are synonymous. Therefore,  Christians could say they were regenerated when they became a Christian. Or they could say they experienced the new birth at that time. Or they could say they were born again at that time.

     In this chapter, Lockyer covers different points relating to regeneration, a few of which are these: the necessity of the new birth, the agent in the new birth, and the evidences of it.

    Here is what he wrote about the human side of regeneration: "While the Holy Spirit alone can regenerate, He never regenerates alone. On the human side, there are conditions to be observed. There is repentance over the sinful condition the Spirit revealed (Mark 1:15; Acts 20:21).There is also faith, which becomes operative as the Spirit presents Christ as Savior (John 1:12; 3:14; 1 John 5:1). The moment faith receives Christ, the miracle of regeneration takes place." 

     Two paragraphs later, Lockyer wrote: "A person had nothing to do with his first birth. He did not will it or enter the world on his own volition. But with the new birth, it is totally different, for a person wills his own salvation or damnation. God never forces the human will (John 7:17). Without the fulfillment of conditions on the sinner's part, God cannot accomplish His part in the impartation of a new life."

Herbert Lockyer's View Of The Scope Of The Atonement

     Chapter 20 of Lockyer's book is called, "The Doctrine Of Reconciliation." The chapter has two main points about the doctrine of reconciliation:

• "The Meaning Of The Term"
• "The Message Of The Truth"

      In his second main point, Lockyer wrote about the scope or the extent of the atonement. But before discussing the scope of the atonement, he wrote this: "Akin to reconciliation is atonement which means satisfaction or expiation made for wrong."

     Then Lockyer wrote about the death of Jesus Christ, and said this: "Through such a death man is reconciled to God ( 1 Peter 3:18). The blood alone maketh an atonement for the soul (Leviticus 17:11; John 1:29; 3:14; II Corinthians 5:21; 1 Peter 2:24). The scope of the atonement is unlimited because Christ's death was a propitiation for the sins of the world (1 John 2:2). He was a ransom for all (1 Timothy 2:5,6)."

      Next, Lockyer wrote this: "But while there is provision of atonement for all, such a propitiation only becomes actual in a person as he or she repents of sin and exercises faith in all Christ accomplished on their behalf (John 3:18; Acts 13:39; Romans 5:1,2; Ephesians 2:8; 1 Peter 1:5; 1 John 5:1)."

In Conclusion

    In conclusion, let once again say that I agree with Lockyer's view on these important doctrines found in the Word of God, which is the Bible. His views have been presented in hope that they will help those who are new to these doctrines. But they are also presented in hope that they will help dispel the fog of confusion that is in the minds of so many persons these days.     

    

All Christians Are Saved, But Some Lack Assurance

By Pastor Bruce Oyen
E-mail: bk_oyen@hotmail.com

Christians Can Know they are Saved

     One of the great privileges of the Christian life is to know we are, in fact, saved. To be saved means we are  forgiven, at peace with God, in possession of eternal life, and, therefore, on our way to heaven. A Christian can humbly yet confidently say "I'm saved, and I know it!" A well-taught Christian can say with the song writer, "I am bound for the Promised Land! I am bound for the Promised Land!" (In this context, "the Promised Land" is heaven.) AChristian can say with the song writer, "When we all get to heaven, what a day of rejoicing that will be! When we all see Jesus, we'll sing and shout the victory!" Yes, a Christian can, indeed, have assurance of salvation.

     The apostle Paul was so certain of this that he wrote to the church in Ephesus and told them this wonderfully reassuring statement: "For by grace you have been saved through faith, and that not of your own selves; it is the gift of God, not of works, lest anyone should boast." (Ephesians 2:8 and 9. The New King James Version is quoted throughout this posting, unless otherwise noted)

     I put three words in italics to make a point. They are: "you have been saved ." Isn't that remarkable? He could tell them they had been saved! He didn't tell them "you might be saved," or "I hope you're saved." Rather, he confidently told them "you have been saved."

     This isn't the only time Paul made such a statement of assurance of salvation. Consider more of these statements.  (When part of a verse has been left out, you will see an ellipsis, which is a series of dots: .........)

     Here are more of Paul's statements:

• In 2 Timothy 1:9 he wrote that God "has saved us and called us with a holy calling....."  
• In Titus 3:5 he wrote: "not by works of righteousness which we have done, but according to his mercy he saved us......" 
• In 1 Corinthians 1:18 he wrote: "For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God." (old King James Version) 
• In 1 Corinthian 15:1 and 2 he wrote: "Moreover, brethren, I declare to you the gospel which I preached to you, which also you received and in which you stand, by which also you are saved....." 

 These Verses Teach Us We Can Know We Are Saved

    So, from Ephesians 2:8 and 9; 2 Timothy 1:9; Titus 3:5; 1 Corinthians 1:18; and from 1 Corinthians 15: 1 and 2 we learn the same wonderful truth: a Christian can confidently say, "I'm saved, and I know it!"

All Saved Persons Have Something In Common

    Those who are saved might have different skin colors, different languages, different education, and other differences. But one thing all saved persons have in common is the fact that they all have done what makes them a saved person. Therefore, when Paul made the statements quoted above, he did so because he had reason to believe the ones to whom he wrote had all done what must be done to be saved. That is, they had all believed in the Lord Jesus Christ as their own Savior. He told the Ephesian Christians: "you have been saved through faith." And that faith was in Jesus.

    Acts 16: 30 tells us the Philippian jailer asked missionaries Paul and Silas, "Sirs, what must I do to be saved?." Acts 16:31 says he was told, "Believe on the Lord Jesus Christ, and you shall be saved......" He did what he needed to do to be saved, and it immediately brought him salvation.

    Luke 7:48 tells us that the Lord Jesus Christ told a woman who was remorseful over her sins and sought his forgiveness, "Your sins are forgiven." Then in Luke 7:50 he told her this: "Your faith has saved you. Go in peace." She put her faith in Jesus. She did what she needed to do to be saved, and she got salvation.

   This is the consistent testimony of the New Testament: those who do what needs to be done to be saved, get the salvation they seek.

Some Christians Lack Assurance Of Salvation

   Though Christians can know they are saved, many of them lack this assurance. There are many reason why a Christan might lack of assurance.

Help From H. A. Ironside About Obtaining Assurance Of Salvation

   Many years ago, some Christians who struggled with a lack of assurance of their salvation sought counsel from the now-deceased pastor, evangelist, and Bible scholar, H. A. Ironside. I think what he told them might be of help to some of you who read this posting. It was helpful to me when I first read it back in the 1970's. His counsel is found in a chapter of his short but good book called, "Full Assurance."

H. A. Ironside's Counsel About Election, Predestination, Faith, And Assurance.

   Sometimes misunderstandings of what the Bible says about election, predestination, and faith cause people to struggle with lack of assurance. Therefore, you might profit from the counsel he gave on those three subjects.

    Here is his counsel, preceded by a statement or question from someone. Their statements or questions and his counsel are in red to easily distinguish it from my words.

“But what if I am not one of the elect?”You can readily settle that yourself.. Without attempting to delve into the mysteries of the divine decrees and the divine foreknowledge, it is enough to say that all who come to God through His Son are elect. Our Lord makes this very plain in John 6:37. He says, “All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.” Now do not linger too long on the first half of the verse. Be clear about the latter half, for it is there that your responsibility is found. Have you come to Jesus? If so, you have His pledged word that He will not cast you out. The fact that you come proves that the Father gave you to Christ. Thus you may be certain that you belong to the glorious company of the elect.

D. L. Moody used to put it very simply: “The elect are the ‘whosoever wills’; the non-elect are the ‘whosoever won’ts.’” This is exactly what Scripture teaches. The invitation is to all. Those who accept it are the elect. Remember, we are never told that Christ died for the elect. But what does the Word say? “Christ died for the ungodly.” Are you ungodly? Then He died for you. Put in your claim and enter into peace.

Meditate on the Holy Spirit’s declaration through the apostle Paul: “This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.” Nowhere are we told that Christ came to save the elect. The term “sinners” is all- embracing, for “all have sinned, and come short of the glory of God.” Are you sure you are a sinner? Then you may be certain there is salvation for you. Do not exercise yourself in matters too high for you. Just be simple enough to take God at His word.

“Sinners Jesus will receive:
Sound the word of grace to all
Who the heav’nly pathway leave,
All who linger, all who fall.
Sing it o’er and o’er again:
Christ receiveth sinful men.”

“Sometimes I am afraid that I am predestinated to be damned; if so, I can't do nothing to alter my terrible case.”
No one was ever predestinated to be damned. Predestination is a precious truth of inestimable value and comfort, when rightly understood. Will you not turn to your Bible and read for yourself in the only two chapters in which this word “predestinate” or “predestinated” is found? The first is Romans 8:29, 30—”For whom He did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. More over whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.”

The other chapter is Ephesians 1. In verse 5 we read:
“Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will.” And in verse 11, it says: “Being predestinated according to the purpose of him who worketh all things after the counsel of his own will.”

You will note that there is no reference in these four verses to either heaven or hell, but to Christlikeness eventually. Nowhere are we told in Scripture that God predestinated one man to be saved and another to be lost. Men are to be saved or lost eternally because of their attitude toward the Lord Jesus Christ. “He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on Him” (John 3:36). Predestination means that some day all the redeemed shall become just like the Lord Jesus! Is not this precious? Do not try to make a bugaboo out of that which was intended to give joy and comfort to those who trust in the Saviour. Trust Him for yourself, and you will know that God has predestinated you to be fully conformed to the image of His Son.

“And is it so, I shall be like Thy Son, Is this the grace which He for me has won? Father of glory, thought beyond all thought, In glory to His own blest likeness brought.”

“But the Bible says faith is the gift of God and that all men have not faith; perhaps it is not the will of God to give me saving faith.”Faith is the gift of God in this sense, that only through His Word is it received. “Faith cometh by hearing, and hearing by the word of God.” All men may have faith if they will; but alas, many refuse to hear the Word of God, so they are left in their unbelief. The Holy Spirit presents the Word, but one may resist His gracious influence. On the other hand, one may listen to the Word and believe it. That is faith. It is God’s gift, it is true, because given through His Word.

“Not all the blood of beasts On Jewish altars slain,
Could give the guilty conscience peace, Or wash away the stain.
“But Christ, the heav’nly Lamb, Takes all our guilt away;
A sacrifice of nobler name And richer blood than they.
“My faith would lay her hand On that dear head of Thine,
While like a penitent I stand, And there confess my sin.
“Believing, I rejoice
To see the curse remove,
And bless the Lamb with cheerful voice, And sing redeeming love.”
—Isaac Watts.

A Link To The Whole Chapter Of Counsel About Assurance In Ironside's Book

     What is quoted above from Ironside's book is only a short portion of his counsel to those who struggle with lack of assurance of salvation.  

     To read the whole chapter, buy the book, or click on the following link. Unfortunately, only the first 7 of 28 statements or questions he deals with are put in bold print. So, you will have to look carefully for numbers 8 - 28.

     Here is the link: http://www.godislight.org/misc/full_assurance_09_ironside.htm

Comfort from Psalm 23, Verse 4

By Pastor Bruce Oyen
E-mail: bk_oyen@hotmail.com

     The Book of Psalms is a source of comfort and guidance to the Lord's people in many ways. One of the most-loved Psalms is Psalm 23. Here it is from the  King James Version:  

    1: The LORD is my shepherd; I shall not want.
    2: He maketh me to lie down in green pastures: he leadeth me beside the still waters.
    3: He restoreth my soul: he leadeth me in the paths of righteousness for his name's sake.
    4: Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me.
    5: Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over.
    6: Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD for ever.    
    Every one of this Psalm's 6 verses is rich with meaning. But verse 4 has special meaning to those who are facing their own death, or coping with the death of a loved one. Part of verse 4 says this: "Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me."
    In this posting, I want to draw words of comfort from the good thoughts of Albert Barnes on Psalm 23, verse 4, though his thoughts on the whole Psalm are good. But who was this man?

  Albert Barnes was a Bible-believing Presbyterian in the 1800's.  He was a very scholarly man, and wrote in-depth commentaries on much of the Bible. Though he was very scholarly, he was known for writing things in a way that the average person could easily understand  them. I have greatly profited for many years from the use of his many commentaries, though I disagree with him on some points.

     C. H. Spurgeon was the remarkably-gifted 5-point Calvinist and Baptist pastor-evangelist who died in 1892, before he was 60 years old. Spurgeon thought well of Barnes' commentaries on the Bible. Here is part of what he said about them: "His Old Testament volumes are to be greatly commended as learned and laborious, and the epistles are useful as a valuable collection of the various opinions of learned men. Placed by the side of the great masters, Barnes is a lesser light, but taking his work for what it is and professes to be, no minister can afford to be without it, and this is no small praise for works which were only intended for Sunday School teachers."

    Here is what C. H. Spurgeon wrote about Albert Barnes' commentary on the Book Of Psalms: "Thoroughly good. Using these notes constantly, we are more and more struck with their value. For the general run of preachers this is probably the best commentary extant."

     Since, as C. H. Spurgeon wrote, Albert Barnes' commentary on the Book Of Psalms is so good, consider what  he wrote on that one part of verse 4 referred to above. His words can bring comfort to us in our time of need. Barnes wrote:

    "The meaning of this in the connection in which it occurs is this: "God will lead and guide me in the path of righteousness, even though that path lies through the darkest and most gloomy vale --- through deep and distressing shades --- in regions where there is no light, as if death had cast his dark and baleful shadow there. It is still a right path; it is a path of safety; and it will conduct me to bright regions beyond. In that dark and gloomy valley, though I could not guide myself, I will not be alarmed; I will not be afraid of wandering or of being lost; I will not fear any enemies there, ---for my Shepherd is there to guide me still."

    Later on in his comments  about the same verse, Albert Barnes wrote this:

    "The psalmist felt assured that if God was with him he had nothing to dread there. God would be his companion, his comforter, his protector, his guide. How applicable is this to death! The dying man seems to go into the dark valley alone. His friends accompany him as far as they can, and then they must give him the parting hand. They cheer him with their voice until he becomes deaf to all sounds; they cheer him with their looks until his eyes become dim, and he can see no more; they cheer him with the fond embrace until  he becomes insensible to every expression of earthly affection, and then he seems to be alone. But the dying believer is not alone. His Savior God is with him in that valley, and will never leave him. On his arm he can lean, and by his presence he will be comforted, until he emerges from the gloom into the bright world beyond. All that is needful to dissipate the terrors of the valley of death is to be able to say, 'Thou art with me.' "

    It is my hope that the God of all comfort has blessed you by what Albert Barnes wrote about Psalm 23, verse 4.

Are We Passive or Active In The New Birth?

By Pastor Bruce Oyen

E-mail: bk_oyen@hotmail.com

     It will come as a surprise to many Christians that there are many other Christians who think  non-Christians do not have to do something to experience the new birth. Rather, they think non-Christians are completely passive when it comes to being born again.

    Some Christians from the past believed non-Christians are passive in the new birth. And some present-day Christians think this way. Some of them are well-known preachers and authors, such as R. C. Sproul and John Piper.

    John Piper's view of this subject can be seen in the following quotes from one of his sermons in which he presented his view. His words are in red to easily distinguish them from mine.

    He said this:

The New Birth Is the Cause of Faith

We can say, first, that regeneration is the cause of faith. That’s plain in 1 John 5:1: “Everyone who believes [that is, has faith] that Jesus is the Christ has been born of God.” Having been born of God results in our believing. Our believing is the immediate evidence of God’s begetting.

    Later he said this:

The Order: New Birth, Faith, Love

So in the order of causation we have: 1) new birth, 2) faith in Jesus, and 3) the doing of God’s commandments without a sense of burdensomeness, namely, loving others. God causes the new birth. The new birth is the creation of new life that sees Christ for who he is and receives him, and that receiving severs the roots of the cravings of the world and sets us free to love.

    To read Piper's whole sermon, click on this link: http://www.desiringgod.org/resource-library/sermons/regeneration-faith-love-in-that-order

    R. C. Sproul's view of this subject is clearly set forth in his book called, "The Mystery Of The Holy Spirit," which I carefully have read. What follows is a quote from chapter six in this book. The chapter is titled, "The New Genesis: The Holy Spirit And Regeneration." His words are in red, to easily distinguish them from mine.

    Sproul wrote this: One of the most dramatic moments in my life for the shaping of my theology took place in a seminary classroom. One of my professors went to the blackboard and wrote these words in bold letters: "Regeneration Precedes Faith."

    These words were a shock to my system. I had entered seminary believing that the key work of man to effect rebirth was faith. I thought that we first had to believe in Christ in order to be born again. I use the words in order here for a reason. I was thinking in terms of steps that must be taken in a certain sequence. I had put faith at the beginning. The order looked something like this:

"Faith - rebirth -justification."

    In this scheme of things, the initiative falls with us. To be sure, God had sent Jesus to die on the cross before I ever heard the Gospel. But once God had done these things external to me, I thought the initiative for appropriating salvation was my job.

    Later in this chapter, Sproul wrote this: This concept of cooperation is at best a half-truth. Yes, the faith we exercise is our faith. God does not do the believing for us. When I respond to Christ, it is my response, my faith, my trust that is being exercised. The issue, however, goes deeper. The question still remains: Do I cooperate with God's grace before I am born again, or does the cooperation occur after?

    Later in the chapter, Sproul wrote this:  After a person is regenerated, that person cooperates by exercising faith and trust. But the first step is the work of God and of God alone.    

   And still later in the chapter, Sproul wrote this: The reason we do not cooperate with regenerating grace before it acts upon us and in us is because we cannot. We cannot because we are spiritually dead. We can no more assist the Holy Spirit in the quickening of our souls to spiritual life than Lazarus could help Jesus raise him for the dead.

    There you have these men's own words about their view of the new birth, also called regeneration. But I want to focus on Sproul's statements. Let us, then, consider the reason for Sproul's view that, as his professor put it, "regeneration (that is, the new birth) precedes faith," and the consequences of this view.

    Here is his stated  reason for his view: The reason we do not cooperate with regenerating grace before it acts upon us and in us is because we cannot. We cannot because we are spiritually dead. We can no more assist the Holy Spirit in the quickening of our souls to spiritual life than Lazarus could help Jesus raise him for the dead.

   Sproul believes we are so depraved by sin that we can be compared to a dead body. But this is a false comparison. It is not found in the Bible, from which we are supposed to derive our doctrines. The Bible does say in Ephesians 2:1 and 5 that we are dead in trespasses and sins. But to compare this spiritual death to a dead body is to make a false comparison.

     I have officiated at many funerals, and I know firsthand that a dead person does not hear what goes on at a funeral. A dead person does not hear the crying of loved ones, the eulogies, the reading of an obituary, the music, or anything else.

     However, someone who is physically alive but spiritually dead in trespasses and sins does hear the Gospel, whether it is presented in a sermon, in  personal conversation, in music, or in literature. And that person responds, either by rejecting it or by believing it.

     Yes, Sproul's comparison of a sinner dead in trespasses and sins to a person who is physically dead, is a false comparison. So, what does this spiritual deadness really mean? I think we find our answer in the parable of the prodigal son, which is found in Luke 15:11 - 32. In this parable, a man's son claimed his inheritance early, went out and lived a sinful life, and came to regret it. He made up his mind to humble himself and return to his father and to the good life which previously he had known. The father was thrilled at the wayward son's return, and to celebrate it, he threw a party. Verse 24 says the father said, "For this my son was dead, and is alive again; he was lost, and is found." In verse 32 he told his other son, "It was meet (appropriate) that we should make merry, and be glad; for this thy brother was dead, and is alive again; and was lost, and is found."

     From this I conclude that to be dead in sin means to be separated from God. It does not mean to be dead with a death comparable to a corpse. And isn't that what we find in the Bible's infallible account of what happened to Adam and Eve when they sinned their first sin? Had  not Adam been told that the day he would eat of the forbidden fruit he would die? See Genesis 2:16 and 17. And that is what happened. He and Eve ate of the forbidden fruit, and paid the consequence for having done so.

    They died that day. But it was a spiritual death, not a physical one. They lived physically for a long, long time after their spiritual death. But could their spiritual death be compared to a physical death? No. Their spiritual death resulted in their alienation from God, but not in total inability to respond to God. Genesis 3 tells us of God seeking Adam and Eve, whose sin had alienated them from God, just as the prodigal son's sins had alienated him from his father. God asked Adam, "Where art thou?" God knew where he was. This rhetorical question revealed their estrangement from God.

We Have Biblical Reasons For Not Believing We Are Passive In The New Birth:

    John 1:11 - 13 tell us this about Jesus Christ: "He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God."  

    These verses do not teach that the sovereignty of God eliminates our choice to be born again. We must receive Christ to experience the new birth, while at the same time realizing that it is a work of God. But it is a work that can be permanently resisted.
     If these verses teach that we have no choice in the new birth, then 2 Timothy 2:26 teaches that those who are captives of the devil had no choice in it. The verse refers to those who oppose the Gospel, and says this: "and that they may recover themselves out of the snare of the devil, who are taken captive by him at his will." Is it no standard belief among Christians, and rightly so, that someone must cooperate with the devil to be taken captive by him? In other words, do we not believe that we have a choice in the matter? That we are responsible for it happening? Don't we believe Adam and Eve had a choice in their following the devil's will? Well, then, why do Calvinists want us to believe our will has no part in the new birth?

     In 1 Corinthians 4:14 and 15 we have more evidence that we are not passive in the new birth. The apostle Paul wrote this: "I write not these things to shame you, but as my beloved sons I warn you. For though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the Gospel."

    Was Paul claiming to have brought about the new birth in those persons lives? Yes and no. No, because only God can cause the new birth. Yes, because he had preached the Gospel to them, and they had believed it, which, in turn, brought about their regeneration. Paul's part in their spiritual birth is recorded in Acts 18, verse 8 of which tells us that at his preaching "many of the Corinthians, hearing believed and were baptized."

    So, God used Paul's preaching and their believing to bring about their new birth. Remember, his statement to the Corinthians contradicts the Calvinistic idea that man has no part in the new birth. He said: "...I have begotten you through the Gospel." ( 1 Corinthians 4:14 and 15)

Biblical Statements Misconstrued by Calvinists

    James 1:18 is a favorite proof text of Calvinists. The verse say this: "Of his own will begat he us with the Word of truth, that we should be  a kind of first fruits of his creatures." To Calvinists, this means the sinner's will has no part in regeneration. It is more Scriptural to say that the verse means God's will to save us precedes man's will to be saved. God Himself devised the method salvation, and then made it known to man through the Gospel. Those who believe and are saved can taken no credit for the new birth or any other aspect of salvation. It is a work of God.

    Note that James 1:18 says this: "Of his own will begat he us with the Word of truth....." That Word of truth is the Gospel message. That message must be heard and believed for the new birth to happen. This is in contrast to the Calvinist's belief that the message must be heard, which then results in the new birth of only the elect, which then results in their having saving faith.

    1 Peter 1:23 speaks of "being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever." This abiding nature of the Word of God is also spoken of in 1 Peter 1:25, which says this: But the word of the Lord endureth for ever. And this is the word which by the Gospel is preached unto you."

   Now, if we put the truths of both verses together we learn an important thing about the new birth: the Gospel is a message to be believed. And when it is, the believer is born again by it. So, then, faith precedes regeneration, in contrast to Calvinists such as Piper, and Sproul, and his seminary professor who said "Regeneration Precedes Faith."

    John 1:11 - 13 are misconstrued by Calvinists, but the verses were considered earlier in this posting, and will be considered by MacArthur and Lockyer in the next part of the posting.

Good Statements By John MacArthur And Herbert Lockyer on Regeneration

    These well-known Bible scholar's statements are in red, to easily distinguish them from mine.

    Pastor John MacArthur is a 5-point Calvinist. But he does not believe that the new birth comes before faith.  I am in agreement with his view on the new birth, as found in his 1-volume commentary on the Bible. In his comments on John 3:3 he wrote, "New birth is an act of God whereby eternal life is imparted to the believer (2Cor. 5:17; Titus 3:5; 1 Peter 1:13; 1 John 2:29; 3:9; 4:7; 5;1,4,18). John 1:12, 13 indicates that 'born again' also carries the idea 'to become children of God' through trust in the name of the incarnate Word." 

    In his comments on John 3:11- 21 he wrote, " The key word in these verses is 'believe,' used seven times. The new birth must be appropriated by an act of faith."

     Herbert Lockyer was a Bible scholar. He was born in 1886, and he died in 1984. Lockyer is  known for his many books on Biblical subjects. I have several of those books. One of my favorites is the called, "All The Doctrines Of The Bible."  Chapter 17 of this book is about regeneration. Here is what he wrote about the human side of regeneration: "While the Holy Spirit alone can regenerate, He never regenerates alone. On the human side, there are conditions to be observed. There is repentance over the sinful condition the Spirit revealed (Mark 1:15; Acts 20:21).There is also faith, which becomes operative as the Spirit presents Christ as Savior (John 1:12; 3:14; 1 John 5:1). The moment have faith receives Christ, the miracle of regeneration takes place." 

     Two paragraphs later, Lockyer wrote: "A person had nothing to do with his first birth. He did not will it or enter the world on his own volition. But with the new birth, it is totally different, for a person wills his own salvation or damnation. God never forces the human will (John 7:17). Without the fulfillment of conditions on the sinner's part, God cannot accomplish His part in the impartation of a new life."
     In conclusion, let me make some points about the implications of the Calvinist's view that sinners are passive in the new birth.

     First, that view really makes the new birth impersonal. As stated earlier, it means we have no choice in the matter. The Calvinist believes God has chosen who will be saved, and who won't be saved. And he believes God then intervenes in the lives of the chosen ones to irresistibly bring about their new birth. Isn't that impersonal?

     Second, if the Calvinist's view is right, it means that God is responsible for at least some of the sins committed by the elect ones before He intervenes with the new birth. The new birth results in changed lives. Not perfect lives, but changed lives. Some persons do not experience the new birth until they are elderly, and until after they have, therefore, committed many sins. These sins might include murder, adultery, fornication, and rape. Why does God not intervene before these elect persons commit these sins? Would not the new birth have helped prevent many of these sins?

     However, if we are not passive in the new birth, but must repent and believe the Gospel to be born again, but choose to not do so, we are solely responsible for our sins.

        To read Biblical arguments against the idea that God's grace is irresistible, click on the following link to a previous article of mine. Then, scroll down until you see the heading about the matter. Here is the link:

http://biblicalfoodforthought.blogspot.com/2011/10/can-non-christians-permanently-resist.html

    To read more of  Sproul's view about the subject of regeneration, buy his book, or click on this link: http://www.monergism.com/thethreshold/articles/onsite/sproul01.html. But you should know that this link gives quotes from chapter six of this book without indicating that they are taken from different parts of the chapter. I know, because I compared them with my copy of the book.

    To read Sproul's belief in the Calvinistic doctrine of election to salvation, read his book called, "Chosen By God." I am not quoting this book in this posting. I have carefully read it, and know what it teaches. But to read a quote from Sproul about the subject, and to see an ad for the book, click on this link: http://www.ligonier.org/blog/rc-sproul-explains-important-doctrine-election-chosen-god/

    

More About Harmonicas And Evangelism

By Pastor Bruce Oyen
E-mail: bk_oyen@hotmail.com

      In a previous posting, I wrote about the fact that we should try and find things we have in common with non-Christians so that we might develop a friendship with them. This, then, will, hopefully, open up opportunities to present them with the message of salvation through faith in Jesus Christ. It's the old principle of "win a friend to win a soul."

     However, what is called "friendship evangelism" is not the only method of evangelism. But it has proven to be a very effective one because this evangelism takes place in a relationship of mutual trust between friends.

    However, we should  still take opportunities to evangelize others through impromptu evangelism by the distribution of gospel literature (tracts), and through what is sometimes called "cold turkey evangelism."  For examples, we could offer a  gospel tract to a  grocery store clerk whom we do not know. Or, we might be able to speak to that clerk about their relationship to Jesus Christ, and tell them how to find forgiveness and salvation by believing in Him. This kind of evangelism happens on the spot, so to speak, and it is important.

     But this posting is about "friendship evangelism." What do we need to know, and what do we do next, when we have found something in common with a non-Christian and have begun a friendship based on that common interest? We don't want our friendship to never get to the point of reaching out to our friend with the Gospel of Christ.There are some important things to keep in mind at this point:

1. As eager as we might be to lead them to believe in Jesus, we need to be patient. They might not be ready at the beginning of a friendship to let us share our faith in the Lord. No one likes to be pushed into something. No one likes to be "sold" something that is of no real interest to them. So, we must feel our way along, so to speak, to determine when the time is right to bring up the subject. The Lord can guide us along the way.
2. We need to be their friend, even if they let us know they don't want to, as they might put it, "discuss religion." If we cut off our friendship because of their disinterest in the Lord, they will very likely be offended by it. And we then will lose the opportunity to influence them for the Lord. I have a friend named Joe who says he is not interested in what I have to say. But we visit briefly a few times a month. I don't push. I just keep in touch and say something about the Lord from time to time. Of course, if our new friend seeks to draw us into sinful behavior or the questioning of our faith, we must not let it happen. And that might require less involvement with them.
3. We need to know how to introduce our faith into our friendship. There are some gentle ways to go about doing so:

           1.) We can say something positive about the church we attend. For example, on a Monday we could tell our friend about the good potluck meal we had at the church on Sunday, or about a visiting speaker. Or we could tell them we helped at the church's work day recently. Or that we had recently attended church choir practice. Or that we teach Sunday school. Little bits of  information will tell them we are church-goers. And they might ask about our church, which could lead in the direction we want the conversation to go..

          2.) In the summer, we could tell them about Vacation Bible School being held at our church.

          3.) If they tell us about a serious illness, or some other problem, whether these things are their own or someone else's, we could tell them we will pray for them. We could even ask if we could pray for them right then. But it is best to do it in private, and to do it in a simple manner. Formal, long prayers won't be helpful.

          4.) We could offer them a booklet that could encourage them or their family or friend in their time of difficulty. Or we could write out some encouraging Bible verses for them to read and pass on to their friend.

          5.) We could invite them to  a Christmas program, or some other special event at the church building.

    There are other ways that we can introduce the subject of our faith into the friendship. And the reason to do so is to plant some seeds in their minds about the things of the Lord. And once we have done that, we should seek to water those seeds in whatever way seems appropriate to us. The Lord will guide us in our efforts.

    Then, with the Lord's help, we can be more direct about our faith in Christ. We might come to think it is time to speak to them about whether or not thy know the Lord. We might come to think it is time to give them some literature that will do the job for us. We might come to  think it is time to invite them to church services or to a Bible study, at both of which they can hear the Gospel and hopefully come to believe in Jesus Christ as Savior. If they do believe in the Lord to be saved, we will have gained a friend for eternity!
     If you need a Gospel tract to give someone whom you are trying to win to faith in Christ, I suggest you consider giving them the one called "God's Simple Plan Of Salvation," by Ford Porter. You could even read it together with someone you are trying win to the Lord, and then discuss it with them.  To read it, click on the following link. If you like it, make as many copies as you need.      Here is the link: http://www.godssimpleplan.org/gsps-english.html. It comes in several languages from the same source.

The Calvinism Of Jay Adams Compared To The Bible

By Pastor Bruce Oyen

E-mail: bk_oyen@hotmail.com

      In this posting I will evaluate some statements by the well-known author and 5-point Calvinist, Jay Adams. His statements are in red, to easily distinguish them from mine.

     However, let it be understood that I have much respect for Adams, though I do not personally know him. He is a dedicated Christian brother, and a serious Bible student and scholar. I decided to analyze his statements because he is very outspoken in his belief in 5-point Calvinism, which I consider to be unscriptural. I also know the use of his name in the title of this posting will get the attention of those who are familiar with him through his many books.

   Speaking of the books of Jay Adams, let me recommend to you preachers a book of his that recently I read with pleasure and profit. Here is a link to it so you can take a look-see at it:

http://www.timelesschristianbooks.com/useoftherodandthestaffthe-aneglectedaspectofshepardingi003.aspx.

An Analysis of Some Of His Statements In His Book, "Competent To Counsel"

      The first statements are from  his famous book  called, "Competent to Counsel." In this section of the book, Adams wrote about the work of the counselor as it relates to  evangelism.  Here is a quote from chapter 5, which is titled "The Pastor As A Nouthetic Counselor." (The quote is from page 70 in my early edition of the book): "Their work is to confront unsaved men with the universal offer of the Gospel. This offer is genuinely made to every man, but only God can bring life to dead souls to enable them to believe. He does this when and where and  how he pleases by his Spirit, who regenerates, or gives life leading to faith. But counselors, as Christians, are obligated  to present the claims of Christ. They must present the good news that Christ Jesus died on the cross in the place of his own, that he bore the guilt and suffered the penalty for their sins. He died that all whom the Father had given to him might come unto him and have everlasting life. As a reformed Christian, the writer believes that counselors must not tell any unsaved counselee that Christ died for him, for he cannot say that. No man knows except Christ himself who are his elect for whom he died. But the counselor's job is to explain the gospel and to say very plainly that God commands all men to repent of their sin and believe in Jesus Christ."

      Let me say these things about these statements by Adams:

     How can he tell us "This offer is genuinely made to every man," when he says Christ did not die to save every man? Why would God have us genuinely offer something to everyone that, according to 5-point Calvinism, God Himself has not intended for everyone?

    The Calvinist will say that we don't know whom God intends to save, so we must offer the Gospel to everyone. Adams believes that God has chosen only certain persons to be saved by faith in Christ. He believes that the Holy Spirit irresistibly causes  only those persons to have faith in Christ. And he believes that Jesus Christ died to save only those persons. Therefore I ask, how can it be a sincere offer, when he believes these things about salvation?

    It reminds me of an experience I had many years ago. A friend offered to let me use his riding lawnmower whenever I needed it. Well, one day I asked to borrow it. But I told him I could tell he had some hesitation about  loaning it to me. He then admitted he had assumed I would not ask to borrow it. It was not a sincere offer to use the mower, after all.

    Jay Adams wrote: "As a reformed Christian, the writer believes that counselors must not tell any unsaved counselee that Christ died for him, for he cannot say that. No man knows except Christ himself who are his elect for whom he died."

    Consider these points about these two sentences:

    First, it is wrong to say we cannot tell someone Christ died for him or her. It is wrong, because the Bible very plainly teaches otherwise. Here are some verses that prove Calvinism is wrong:

    1 Timothy 2:4 - 6 tells us that God "will have all men to be saved, and to come unto the knowledge of the truth. For there is one God, and one mediator between God and men, the man Christ Jesus; who gave himself a ransom for all, to be testified in due time." These verses tell us about two "alls": God "will have all men to be saved," and, Christ Jesus "gave himself a ransom for all."

    Hebrews 2:9 says "But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man."

   1 John 2:2 says this of the Lord Jesus Christ: "And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world."

     Second, besides those clear Biblical statements that contradict Calvinism, thereare others that lead to the same conclusion. For example:

    Romans 5:6 says, "For when we were yet without strength, in due time Christ died for the ungodly." We know the Bible teaches that all of us are unrighteous, sinful, ungodly (Romans 3:10 and 23). We know the Bible teaches that Christ died for the ungodly (Romans 5:6). Therefore we conclude that we can say he died for all of us.

    1 Timothy 1:15 says: "This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief." The same logic can be used when considering Paul's statement in that verse. The logic is this: We know the Bible says we all are unrighteous or  sinners (Romans 3:10 and 23). We know the Bible says Christ Jesus came into the world to save sinners (1 Timothy 1:15). Therefore we conclude that we can say he came to save all of us.

     Jay Adams said this: "As a reformed Christian, the writer believes that counselors must not tell any unsaved counselee that Christ died for him, for he cannot say that. No man knows except Christ himself who are his elect for whom he died." Therefore I ask, how does he know Christ died for him? If Adams says it is because he is now a saved man, he is basing his belief on a strictly subjective thing.

    The Bible does not anywhere say that we know whom Jesus died to save because they claim to be Christians, or because they seem to be Christians. Instead, it teaches that those who claim to be Christians, and whose behavior gives evidence of their being Christians, and who claim to believe the doctrines of the Bible, should be accepted as Christians. This is one of the points of the first two epistles or letters of the apostle John.

    But the way to know if Christ died for us is altogether a different matter. It is based on objective statements of the Bible. And such objective statements are found in the verses such as the ones given above: 1 Timothy 2:4 - 6; Hebrews 2:9; 1 John 2:2. As C. R. Stam put it in his book,"Divine Election And Human Responsibility,": "If Christ did not  die for all, how do you know he died for you?" (page 66). Stam also wisely wrote: "But if Christ died only for the elect (a small minority of mankind), and He didn't say He died for you, then you are not basing your faith for salvation on the Word of God, are you?" (page 68)

An Analysis Of Some Of His Statements on His Blog Spot

     Some Calvinists think a "general atonement" is a partially wasted atonement. They believe that if Christ died to save everyone, and not everyone gets saved, then some of the atonement was wasted. The following quote proves that Adams believes this to be true. The quote is taken from his blog spot. Here is a link to it:

http://www.nouthetic.org/blog/?p=814.

     Jay Adams' words are in red to easily distinguish them from mine.

Limited Atonement

March 4, 2009 by Jay Adams

All Christians believe in limited atonement.

“No,” you say. “I don’t.”

Oh? Well, let’s see. Do you believe that God has the desire for all to be saved?

“Certainly.”

Do you believe He has the power to save all men?

“Of course.”

Then, why aren’t all saved?

“Because some won’t believe.”

So, He limited His own power to save on the basis of man’s willingness to believe?

“Well . . . “

Let’s take it a step further. The atonement didn’t actually bring God and men together, did it?

“What do you mean?”

Christ’s death didn’t actually atone for all men-the word means to bring about at-one-ment (bringing God and man together after their estrangement because of sin).

“Well, no. But it made atonement possible for all.”

So, there, you’ve admitted that Jesus’ atonement was limited-only those who believe are saved. If what He did actually atones-and not merely makes atonement possible-then all would be saved. If He paid the penalty for everyone’s sin, everyone would go to heaven because his sins would be paid for. God couldn’t punish Jesus and the unbeliever if the latter’s sins were actually paid for. That would be double jeopardy.

“Yes, but Jesus made salvation possible for all.”

So, then, if all are not saved

1. What Jesus did on the cross was limited by man; not for all, since the sins of only those who believe are forgiven.
2. What Jesus did on the cross was limited in its power to save.
3. What Jesus did on the cross was ineffective (limited) in the case of most men.
4. What Jesus did on the cross was limited (incomplete) because it requires man to make it effective.

If the Arminian is correct, Jesus‘ death saves no one. His death atones for no one. It is the Doctrine of Total Limitation! It is limited in what it can do because it depends upon man’s belief to make it effective. It was partially (limited) in its effect. The Arminian believes in atonement that is limited in its power to save. That’s total limitation.

Calvinists, on the other hand, believe that the death of Christ was effective and actually brings about the salvation of all those for whom He died. There is no waste in the atonement, it effects atonement for all of the elect. No one is lost for whom Jesus died. All of those whom God intended to be saved will be saved because Jesus’ death actually procured salvation for them rather than simply making it available.

      Let us now analyze some of what Adams wrote:

     First, Adams seems to have made a false contrast between "limited atonement" and its opposite, often called "general atonement." He wrote: So, there, you’ve admitted that Jesus’ atonement was limited-only those who believe are saved.

    He knows that to 5-point Calvinists "limited atonement" has reference to extent of the atonement. In their minds, its extent was limited to those whom God had chosen to save. Jesus died only for them. He ought also to know that  most of us who believe in a "general atonement" readily admit we believe the extent of the atonement is very far-reaching:  Jesus died for all. But we believe that only those who believe in Him will be saved by it. So, for him to say non-Calvinists also believe in a "limited atonement" is to misuse the terminology.

    But even he as a 5-point Calvinist believes that only those who believe in Christ will be saved by His death. He wrote this: If the Arminian is correct, Jesus‘ death saves no one. His death atones for no one. It is the Doctrine of Total Limitation! It is limited in what it can do because it depends upon man’s belief to make it effective. Does Adams believe "the elect" will be saved by the death of Christ, if they do not believe in Him? I think not. Let's hope not. An armload of Biblical statements from the New Testament bear abundant witness to the fact that, as Acts 16:30 and 31 teach,  a sinner must believe on the Lord Jesus Christ to be saved. To believe otherwise is to believe a seriously false doctrine.

     Second, Adams wrote: God couldn’t punish Jesus and the unbeliever if the latter’s sins were actually paid for. That would be double jeopardy. This is nothing less than unscriptural Calvinistic logic. Not one verse of Scripture can be quoted to support this reference to it being "double jeopardy" if someone for whom Jesus died ends up in hell. 

    Therefore, consider these verses once more:

    1 Timothy 2:4 - 6 tells us that God "will have all men to be saved, and to come unto the knowledge of the truth. For there is one God, and one mediator between God and men, the man Christ Jesus; who gave himself a ransom for all, to be testified in due time." These verses tell us about two "alls": God "will have all men to be saved," and, Christ Jesus "gave himself a ransom for all."

    Hebrews 2:9 says: "But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man."

   1 John 2:2 says this of the Lord Jesus Christ: "And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world."

     From these verses we see the extent of the atonement: it was for everyone. In other words, in contrast to 5-point Calvinism's claims, Jesus actually did pay every one's sins, but only those who believe in Him get the benefit of it. We who are non-Calvinists refuse to let unscriptural Calvinistic logic about so-called "double jeopardy" rob us of the obvious meaning of Biblical statements such as are found in 1 Timothy 2:4 - 6; Hebrews 2:9; and 1 John 2:2.

    Third, Adams wrote: Calvinists, on the other hand, believe that the death of Christ was effective and actually brings about the salvation of all those for whom He died. There is no waste in the atonement, it effects atonement for all of the elect. No one is lost for whom Jesus died. His reference to "waste in the atonement" if someone for whom Jesus died does not get saved is another example of unscriptural Calvinistic logic. Can we find any such talk in the Bible itself? I have read the Bible at least 50 times, and have never come across the idea in its pages.

     Let's me argue against this Calvinistic view  in this way:

     God has provided beef, poultry, fish, and other meats for our sustenance. If someone chooses to be a vegetarian, have these meats gone to waste? No.

     God has provided water for us. If someone chooses to dehydrate himself to death, has water been wasted? No.

    God has provided the sun for us. If someone chooses to never go out in the sun, has it been wasted? No.

    God has provided air for us. If someone chooses to asphyxiate himself, has the air been wasted? No.

    God has provided love through family and friends. If someone chooses to live in isolation from others, has that love been wasted? No.

    Now, then, since we know that, according to 1 Timothy 2:4 - 6; Hebrews 2:9; and 1 John 2:2, God has provided an atonement for everyone, we must conclude that only unscriptural Calvinistic logic would suggest to us that it has been wasted on those who never become Christians.

Quotes about The Atonement

    The following quotes come from different sources. Like the others, they are in red to easily distinguish them from my words.

     Unger's Bible Dictionary gives this  definition of the Hebrew and Greek words used in the Bible: "In accordance with the force of these terms of Scripture the atonement is the covering over of sin, the reconciliation between God and man, accomplished by the Lord Jesus Christ. It is that special result of Christ's sacrificial sufferings and death by virtue of which all who exercise proper penitence and faith receive forgiveness of their sins and obtain peace."

    Unger's Bible Dictionary, in the "Summary" section on this subject, says these things about the extent of the atonement: "(f) The atonement is not limited ,but universal in the extent of its gracious provisions (Heb. 2:9; 1 Tim. 2:5,6; 4:10; Rom. 5:18; 2 Cor. 5:14). (g) The universality of the atonement does not lead to universal salvation. The greater offer of salvation may be, and often is, rejected, and when the rejection is final the atonement avails nothing for the sinner (Mark 16:16; John 3:36; Heb. 10:26 - 29)."

     Unger's Bible Dictionary, in the last paragraph of the whole article on the subject "atonement" says this: "The extent of the atonement is much less discussed than formerly. Many Calvinists have departed from the view they once strenuously held, that the atonement was for the elect only."

    Unger's Bible Dictionary, obviously, was written before the more-recent resurgence of crusading Calvinism. Oh, for a return to the good days of which Unger wrote!

     Doctrine For Difficult Days is a good book by the late J. Vernon McGee. The Foreword was written by a recognized Biblical scholar, the late John Walvoord, the longtime President of Dallas Theological Seminary. The book has a chapter on the subject of atonement. Here is part of what McGee said: "First of all, I want to deal with the word atonement. The Hebrew word for atonement is kaphar, and it only means 'to cover.' That's all in the world atonement means. I realize there has been an attempt to simplify it by making a play on words, by calling atonement 'at-one-ment.' May I say that though the concept may be there, it is not the meaning of the word at all, because the word means 'to cover.' And it is strictly an Old Testament word."

      The International Standard Bible Dictionary has a lengthy article on the subject of atonement. Part of it has to do with the extent of the atonement. Consider the following quote from the ISBE, accessed through The Blue Letter Bible website: (4) Another question over which theologians have sorely vexed themselves and each other concerns the extent of the Atonement, whether it is available for all men or only for certain particular, elect ones. That controversy may now be passed by. It is no longer possible to read the Bible and suppose that God relates himself sympathetically with only a part of the race. All segregated passages of Scripture formerly employed in support of such a view have now taken their place in the progressive self-interpretation of God to men through Christ who is the propitiation for the sins of the whole world (1 #Joh 2:2). No man cometh unto the Father but by Him (Joh 14:6): but whosoever does thus call upon the name of the Lord shall be saved (Joel 2:32; Ac 2:21).

In Conclusion

   If we follow this important principle of interpreting the Bible: "If the plain sense of Scripture makes sense, seek no other sense," we will reject 5-point Calvinism's unscriptural doctrine of "limited atonement," and we will accept the Scriptural doctrine that God the Father sent His Son Jesus Christ to die to save everyone, but they must believe on Him to be saved, just as we read in 1 Timothy 4:10, which says: "...we trust in the living God, who is the Savior of all men, specially of them that believe."

Harmonicas And Evangelism

By Pastor Bruce Oyen
E-mail: bk_oyen@hotmail.com

    Harmonicas and evangelism. How do they relate to one another? Here's how: Many Christians want to help others come to know the Lord Jesus Christ as their Savior. But how to go about it is not always an easy thing to figure out. It is often hard to know how to bring up the subject of salvation with those who might not know the Lord.

   Many times an "out of the blue" approach does not get very far. It is better than not making any attempt to reach others with the message of salvation, but, still,  it often does not get very far. Therefore, winning someone to the Lord might first require winning their friendship, so that they will be more inclined to consider the Gospel message. Winning someone's friendship is a step in winning the right to be heard. It is winning their trust. Jesus Christ Himself was a friend of sinners, that is, of non-Christians, we are told in Matthew 11:19. We can be, too, so long as we are careful to not let them draw us into doing things that are contrary to Biblical behavior. 1 Corinthians 15:33 warns us that bad company can lead us into bad behavior.

    But how do we go about winning the friendship of non-Christians, which can lead to giving them the Gospel message? It is by determining if we have something in common  with them. That's where harmonicas come into the picture. Many times a week I go on a fast-paced walk for exercise. The same route is nearly always taken. It causes me to walk past a certain coffee kiosk. I like coffee, but I don't want to drink it on my walk. So, I never stop at the kiosk. But the man on duty and I frequently wave at each other, and greet one another.

    Well, the thought came to mind that I should do something to try and reach that man with the Gospel. I wondered if I should use the "out of the blue" approach, or try to win his confidence first. I decided on the latter. And the way to do it became obvious: the coffee man often plays a harmonica when he has no customers to wait on. And I play the harmonica!  So, one day recently I stopped at the kiosk and struck up a conversation about our mutual interest in harmonicas. We exchanged names and did some small talk. Then, the next day I put a harmonica in my pocket before going on my walk. The coffee man had no customers at that time, so I stopped and showed him my harmonica. Then played "I Saw The Light" on it.  Unfortunately, he did not have a harmonica with him that day, so he couldn't play a song for me. Sometime soon he will do so.

    My point is this: harmonicas became my link to building a friendship with this man, whose name is Mike. He might be a Christian. But now, with the Lord's help, I hope soon to have more visits with him, and hope to be able to speak with him about whether or not he knows Jesus Christ as his Savior.

    All that has led to this: we can win friends through common interests, and hopefully win them to faith in Jesus Christ. Here are some interests we might have in common with non-Christians:

• Quilting
• Baseball
• Football
• Basketball
• Photography
• Grandkids
• Pets
• Fishing
• Hunting 
• Gardening
• Antiques
• Motorcycles
• Classic cars
• Politics
• Bowling
• The Civil War
• Airplanes
• Musical instruments

      Now, the thing to do is to find a non-Christian with an interest common to you both and build a friendship based on that interest. Then, look at that friendship as an opportunity to lead them to faith in the Lord Jesus Christ.

     If you want a good Gospel tract to give someone, whether they are a friend or a stranger, click on the following link and print out as many copies as you need:

http://www.godssimpleplan.org/gsps-english.html

Can Non-Christians Permanently Resist Becoming Christians?

By Pastor Bruce Oyen
E-mail: bk_oyen@hotmail.com

An Important Question About God's Grace

    Here is an important question about God's grace: Can non-Christians permanently resist becoming Christians? Or, to put the question differently,  is God's saving grace, which comes to those who believe in Jesus Christ as their Savior, permanently resistible by non-Christians, if they choose permanently to resist it?

   Those who accept  the doctrines of historic Calvinism would answer the questions this way: It all depends if those persons have been chosen by God to become Christians, or if God has chosen to leave them as non-Christians. Such Calvinists say that God's grace is only temporarily resistible by those whom God has elected to be saved. They believe that the elect can and will at first, and maybe for a long time, resist becoming Christians, but sooner or later God will overcome their resistance and they will be saved by believing in Jesus Christ. On the other hand, they believe the non-elect will always remain non-Christians. There is no alternative for the non-elect.

Two Quotes From Calvinists About "Irresistible Grace" 

   To make sure you know I am not misrepresenting Calvinism on this point, consider a leading Calvinist's own words. The following quote comes from John Piper's website. Here is part of what it says on this subject. It is in red so it is easy to distinguish it from my words:

The doctrine of irresistible grace means that God is sovereign and can overcome all resistance when he wills. "He does according to his will in the host of heaven and among the inhabitants of the earth; and none can stay his hand!" (Daniel 4:35). "Our God is in the heavens; he does whatever he pleases" (Psalm 115:3). When God undertakes to fulfill his sovereign purpose, no one can successfully resist him.

This is what Paul taught in Romans 9:14-18, which caused his opponent to say, "Why then does he still find fault? For who can resist his will?" To which Paul answers: "Who are you, O man, to answer back to God? Will what is molded say to its molder, 'Why have you made me thus?' Has the potter no right over the clay, to make out of the same lump one vessel for beauty and another for menial use?" (Romans 9:20f).

More specifically irresistible grace refers to the sovereign work of God to overcome the rebellion of our heart and bring us to faith in Christ so that we can be saved. If our doctrine of total depravity is true, there can be no salvation without the reality of irresistible grace. If we are dead in our sins, totally unable to submit to God, then we will never believe in Christ unless God overcomes our rebellion.

Someone may say, "Yes, the Holy Spirit must draw us to God, but we can use our freedom to resist or accept that drawing." Our answer is: except for the continual exertion of saving grace, we will always use our freedom to resist God. That is what it means to be "unable to submit to God." If a person becomes humble enough to submit to God it is because God has given that person a new, humble nature. If a person remains too hard hearted and proud to submit to God, it is because that person has not been given such a willing spirit.

    To read the entire article from John  Piper's website, click on this link: http://www.desiringgod.org/resource-library/articles/what-we-believe-about-the-five-points-of-calvinism.

    Here is a quote from another adherent of historic Calvinism. His words are in red to distinguish them from mine:

   When God calls his elect into salvation, they cannot resist. God offers to all people the gospel message. This is called the external call. But to the elect, God extends an internal call and it cannot be resisted. This call is by the Holy Spirit who works in the hearts and minds of the elect to bring them to repentance and regeneration whereby they willingly and freely come to God.

   To read this author's entire article in defense of Calvinism, click on this link: http://calvinistcorner.com/tulip

   I have several books by Calvinist authors, and have carefully read their defense of historic Calvinism. The foregoing quotes do accurately represent Calvinism.

The Doctrine of "Irresistible Grace" Contradicts Clear Biblical Statements.

     That's what historic Calvinists teach. But is it taught in the Bible, from which they claim to derive their teachings? One of the reasons I do not think Calvinism's doctrine of "irresistible grace" is found in the Bible is because it contradicts some clear Biblical statements. Consider three of them:

1.) In Matthew 23:37 we read that the Savior, heart-broken over the people's stubbornness, said, " O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!" ( the King James Version)

   Now, if God's grace were, in fact, irresistible, why did not the Lord Jesus Christ, who was and is God manifested in the flesh, simply exercise His sovereign omnipotence and cause "the elect"  to receive him as King, Lord, and Savior? Instead of doing so, we read of him heart-brokenly weeping over the people's resistance to Him.

    According to Calvinism, those persons did not receive Him because they could not do so unless there was an irresistible divine intervention causing them to do so. But the sensible way of interpreting these verses is to say that the people did not receive Him because they would not do so. This makes them responsible for their resistance of God's grace, not the Savior. Keep in mind this previous quote from John Piper's website: If a person becomes humble enough to submit to God it is because God has given that person a new, humble nature. If a person remains too hard hearted and proud to submit to God, it is because that person has not been given such a willing spirit.

2.) In John 5:39 and 40  we read that the Lord Jesus Christ said to those who had resisted His grace: "Search the Scriptures, for in them ye think ye have eternal life: and they are they which testify of me. And ye will not come to me that ye might have life." ( the King James Version)

    That good principle of interpreting the Bible, IF THE PLAIN SENSE OF SCRIPTURE MAKES SENSE, SEEK NO OTHER SENSE, is very helpful for interpreting verse 40. Is it not obvious that the Lord Jesus Christ was holding those persons responsible for not going to Him to get what they needed, which was life? They had physical life, so He must have been referring to eternal life.

    The Lord was doing more than simply stating a fact about those persons. That is, He wasn't simply saying what they would not do. Rather, He was holding them responsible for their unwillingness to do what they needed to do to get eternal life, which was to go to Him in repentance and faith to get it.

    But Calvinism would have us believe that those persons could not receive eternal life from Him until, by His omnipotence, He   irresistibly caused "the elect" among them to do so, if any of them were among "the elect." Keep in mind this quote from http://calvinistcorner.com/tulip : When God calls his elect into salvation, they cannot resist. God offers to all people the gospel message. This is called the external call. But to the elect, God extends an internal call and it cannot be resisted. This call is by the Holy Spirit who works in the hearts and minds of the elect to bring them to repentance and regeneration whereby they willingly and freely come to God.

3.) In Acts 7:51 we read that the martyr Stephen said to his murderers: "Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye." ( the King James Version) 

    What is more logical than to say that by those words Stephen was holding those persons responsible for their resistance of the work of Holy Spirit in their hearts? He meant that they were guilty for doing so. He meant that they should have received the work of the Holy Spirit in their hearts by believing on the Lord Jesus Christ for salvation. There is not a hint here about an irresistible grace, but a plain statement about resistible grace.

Calvinism Makes God Responsible For Man's Continued Resistance To The Gospel

     According to Calvinism, the only reason those persons of long ago continued to resist the Holy Spirit is because God did not intervene and cause them to quit resisting Him. Keep in mind what Piper's website says: If a person becomes humble enough to submit to God it is because God has given that person a new, humble nature. If a person remains too hard hearted and proud to submit to God, it is because that person has not been given such a willing spirit. And keep in mind this quote from:  http://calvinistcorner.com/tulip : When God calls his elect into salvation, they cannot resist. God offers to all people the gospel message. This is called the external call. But to the elect, God extends an internal call and it cannot be resisted. This call is by the Holy Spirit who works in the hearts and minds of the elect to bring them to repentance and regeneration whereby they willingly and freely come to God.   

   These statements unmistakably prove that, ultimately, Calvinism makes God responsible for any one's continued resistance of the Holy Spirit, and, therefore, their continued unwillingness to believe in the Lord Jesus Christ. It can't be any other way. In contrast, the Bible, which is the inspired and infallible Word of God, makes man responsible for these sins.

R. A. Torrey's Non-Calvinist View Of God's  Grace Is Good

   R. A. Torrey was an evangelist and fundamentalist Bible teacher and Bible scholar in the early 20th century. He did not not hold to the doctrines of Calvinism, and had a better understanding of these matter than Calvinists did then and do now. As proof of his view of these matters, consider this quote from one his sermons. His words are in red to distinguish them from mine. His sermon is titled,

One Of The Saddest Utterances That Ever Fell From The Lips Of The Son Of God

By R. A. Torrey
      "Ye will not come to Me, that ye might have life." John 5:40.
      That is one of the saddest utterances that our Saviour ever spoke. I wish I could reproduce His tender tones and His loving look when He uttered the words. I believe it would break your heart. He came down from Heaven with its glory to earth with its shame, to bring life to men. He went up and down among men proclaiming that life could be obtained by simply coming to Him, but men would not come. And at last He turned round upon the men who had not come to Him, and with a heart aching with disappointment, and with tones full of yearning pity He said: "Ye will not come to Me, that ye might have life."
      I. WHY ANY MAN IS LOST.
      Those words contain the explanation why any man is lost. If any man is lost it will be because he will not come to Christ. If any man or woman goes out of this hall to-night unsaved, that will be the reason. Jesus Christ offers life to every man and woman here on the simple condition that you come to Him, and if you go out of this hall to-night without it, it is simply because you would not come to Him.
      1. No man is lost because he needs to be lost. No man needs to be lost. God has provided salvation for everybody. The atonement of Jesus Christ covers the sins of every man. He tasted death -as we are told in the Word of God- for every man, and the offer of salvation is made to every man. If any man does not take it, it is because he will not come and get it. No man is lost because of any purpose or decree of God. It is the will of God, we are told expressly in His word, that all men should be saved, and He "is not willing" -as we read in 2 Peter iii. 9 "that any should perish, but that all should come to repentance." And if any man is lost, it is solely because He will not come.
      2. No man is lost because he has gone down so deeply into sin. Indeed it is true that all of us have gone down into sin so deeply that we deserve to be lost. But "this is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners" -even the chief. He can do it. He is doing it every day. Christ did save the chief of sinners -Saul of Tarsus- and He has power to-night to save any man or woman in London. No man or woman is lost because they have gone down so deeply into sin, but simply because they will not come to that only Saviour who has power to save them from their sins.
      3. No man is lost because he is too weak to lead the Christian life. It is true that every one of us is too weak to lead a true Christian life in our own strength; but, thank God, we have a Saviour who "is able to keep us from falling, and to present us faultless before the presence of His glory with exceeding joy." If any man is lost, it is solely because he will not come to Christ. If any man or woman or person goes out of this hall to-night unsaved it is no one's fault but your own, and the whole reason will be that you will not come to Christ and obtain life.

   Did you notice that R. A. Torrey rightly put the responsibility on man for his unbelief and lost condition. He did not say one word in this part of his sermon about irresistible grace versus resistible grace, nor did he do in the rest of the sermon. And that is the Biblical way to look at this matter. Calvinists also put the responsibility on man for his unbelief and lost condition. But they cannot justifiably do so, if they are right that not one of "the elect" can permanently resist becoming a Christian because God's "irresistible grace"  will make sure they repent and believe the Gospel.

   If you want to read R. A. Torrey's complete sermon, click on this link:

http://articles.ochristian.com/article10685.shtml.

   If you want to see a picture of Torrey and read a short biography of him, click on this link:

http://articles.ochristian.com/preacher34-1.shtml