I John: Reasons to Doubt or to be Comforted?

II Corinthians 13:5 is misquoted and misapplied here. It goes on to say, "prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?"

Paul was exhorting the congregation to exercise judgement and church discipline, instead of him having to come to sort things out (cf. II Cor. 13:1-2).

I John speaks of these characteristics exactly opposite to what certain false teachers (called by him, "antichrists") were saying. These wolves claimed to be very spiritual, yet were antinomian. John demonstrates that fallacy. In doing so, he continually refers to these things, not to cause believers to doubt, but to show them how they ought to be, and what they are by grace. But he begins by speaking about our sin and need always to confess our sin, and the confidence we have in doing so, since we have an Advocate in Christ who has given a propitiation for our sins. He never once encourages us to doubt our salvation - but only when we find ourselves lacking, to seek forgiveness and cleansing in full confidence that we will receive it. And he concludes with this: "These things have I written unto you that believe on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God."

So, he tells us that all believers have eternal life, and has taught us these attributes of a Christian not to discourage us or cause us to doubt, but to add to our confidence in knowing (experiencing) that we have eternal life, and this so that our belief in the Son of God is strengthened as we see the fruit of it.

The point is that many abuse these texts to teach Christians to seek their assurance from their works, whereas John tells us to find our assurance in the propitiation of Christ, through confessing our sins, and that our works then ought to strengthen our assurance, since those who are reprobate cannot love God or love the brethren, but hate God and hate the brethren, etc. This is of great encouragement, and those who distort it into exhorting believers to doubt their salvation because they don't feel in themselves a sufficient holiness are guilty of twisting Scripture, and twisting the purpose of this letter which is throughout comfort to every believer. Instead of exhorting Christians to doubt, we ought rather, like John exhort Christians to always confess their sins, and walk contrary to the wicked of this world - because in the way of that walk, we have the experience of our new life and we experience the love of God, and so are strengthened in our assurance and faith by it.

The very worst thing to do to someone who is struggling with sin, is to encourage them to doubt their salvation. They must be exhorted to confess, and turn from sin, and to do so again and again until God finally grants them a richer season of grace. The Canons of Dordt are excellent on this subject:

Canons I
Article 16. Those who do not yet experience a lively faith in Christ, an assured confidence of soul, peace of conscience, an earnest endeavor after filial obedience, and glorying in God through Christ, efficaciously wrought in them, and do nevertheless persist in the use of the means which God hath appointed for working these graces in us, ought not to be alarmed at the mention of reprobation, nor to rank themselves among the reprobate, but diligently to persevere in the use of means, and with ardent desires, devoutly and humbly to wait for a season of richer grace. Much less cause have they to be terrified by the doctrine of reprobation, who, though they seriously desire to be turned to God, to please him only, and to be delivered from the body of death, cannot yet reach that measure of holiness and faith to which they aspire; since a merciful God has promised that he will not quench the smoking flax, nor break the bruised reed. But this doctrine is justly terrible to those, who, regardless of God and of the Savior Jesus Christ, have wholly given themselves up to the cares of the world, and the pleasures of the flesh, so long as they are not seriously converted to God.

Canons V
Article 9. Of this preservation of the elect to salvation, and of their perseverance in the faith, true believers for themselves may and ought to obtain assurance according to the measure of their faith, whereby they arrive at the certain persuasion, that they ever will continue true and living members of the church; and that they experience forgiveness of sins, and will at last inherit eternal life.

Article 10. This assurance, however, is not produced by any peculiar revelation contrary to, or independent of the Word of God; but springs from faith in God's promises, which he has most abundantly revealed in his Word for our comfort; from the testimony of the Holy Spirit, witnessing with our spirit, that we are children and heirs of God, Romans 8:16; and lastly, from a serious and holy desire to preserve a good conscience, and to perform good works. And if the elect of God were deprived of this solid comfort, that they shall finally obtain the victory, and of this infallible pledge or earnest of eternal glory, they would be of all men the most miserable.

Article 11. The Scripture moreover testifies, that believers in this life have to struggle with various carnal doubts, and that under grievous temptations they are not always sensible of this full assurance of faith and certainty of persevering. But God, who is the Father of all consolation, does not suffer them to be tempted above that they are able, but will with the temptation also make a way to escape, that they may be able to bear it, I Corinthians 10:13, and by the Holy Spirit again inspires them with the comfortable assurance of persevering.

Article 12. This certainty of perseverance, however, is so far from exciting in believers a spirit of pride, or of rendering them carnally secure, that on the contrary, it is the real source of humility, filial reverence, true piety, patience in every tribulation, fervent prayers, constancy in suffering, and in confessing the truth, and of solid rejoicing in God: so that the consideration of this benefit should serve as an incentive to the serious and constant practice of gratitude and good works, as appears from the testimonies of Scripture, and the examples of the saints.

Article 13. Neither does renewed confidence or persevering produce licentiousness, or a disregard to piety in those who are recovering from backsliding; but it renders them much more careful and solicitous to continue in the ways of the Lord, which he hath ordained, that they who walk therein may maintain an assurance of persevering, lest by abusing his fatherly kindness, God should turn away his gracious countenance from them, to behold which is to the godly dearer than life: the withdrawing thereof is more bitter than death, and they in consequence hereof should fall into more grievous torments of conscience.

Justified by Faith in Christ Alone!

I made a statement about the difference between the faith of the demons (certainty of present condemnation and future torment) and the faith of the Christian (certainty of present forgiveness and future blessedness). The faith of the Christian is saving faith, and James 2 explains very well how this can be seen by us to be different. We *see* that a man is justified not by their profession of faith only, but by how their faith produces the fruit of thankful obedience in them. The examples given are very clear - we see that Abraham had saving faith by his obedience in bringing Isaac to be sacrificed, and as Hebrews 12 explains, he had faith that God could raise the dead, since he believed the promise that God had already given him, that in Isaac the promised seed would be called, and that in this seed all the nations of the earth would be blessed. We see that Rahab had saving faith by her attempt to protect and hide the spies in Jericho. This is very helpful, because although we see from this that she genuinely had faith in Jehovah to save her, her act in itself was clearly not sinless, although mixed with good motives, she lied to protect them. So, James is not teaching against what Paul clearly teaches in Romans, that God declares men righteous on the basis of their works, but that we see that they are righteous by the works which their faith produces. They are justified in our sight by works consistent with their profession of faith (where as, those who claim to believe, yet live ungodly, only have "faith" like demons do), but in God's sight, "no flesh shall be justified by the deeds of the law."

This is because neither faith nor works is or can be the basis of justification before God. God's holy standard is perfect and unchangeable as He is perfectly righteous and unchangeable. He cannot deny Himself. Therefore the only one who can be declared righteous (justified) before God, is one who is legally perfectly righteous. Christ alone is perfectly righteous, and He suffered the punishment for the sins of His elect people on the cross. Since He has already taken all our punishment, as our representative Head (as we are His body, in Him), there is no longer any condemnation. God will not, cannot, according to His perfect justice, punish us for what He has punished Christ in our stead. It is explained in Romans, especially chapter 5, that we are justified on the basis of Christ's perfect sacrifice for us. Faith is then, not the basis of justification (which is Christ alone), but the means by which we know in our own conscience, the declaration of God that we are righteous in Christ, only because of what He has done. This is the saving faith miraculously worked in the elect by the Holy Spirit, by which we know the Gospel and are comforted by the knowledge that Christ has fully accomplished our redemption from sin.

"1 Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:
2 By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God.
3 And not only so, but we glory in tribulations also: knowing that tribulation worketh patience;
4 And patience, experience; and experience, hope:
5 And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.
6 For when we were yet without strength, in due time Christ died for the ungodly.
7 For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die.
8 But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.
9 Much more then, being now justified by his blood, we shall be saved from wrath through him.
10 For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life.
11 And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement." - Romans 5:1-11.

Romans 3 & 4 emphasises that we are justified through faith in Christ, apart from any works of the law:

"23 For all [both Jew and Gentile] have sinned, and come short of the glory of God;
24 Being justified freely by his grace through the redemption that is in Christ Jesus:
25 Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;
26 To declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.
27 Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith.
28 Therefore we conclude that a man is justified by faith without the deeds of the law.
29 Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also:
30 Seeing it is one God, which shall justify the circumcision by faith, and uncircumcision through faith.
31 Do we then make void the law through faith? God forbid: yea, we establish the law."

We see here that boasting is specifically excluded because justification is on the basis not of anything we have done or will ever do, but on the basis of Christ's blood. That we are justified (declared righteous by God) only through faith in Him, excludes all boasting of ourselves against anyone else. Saving faith sees Christ as the only ground of our righteousness, and therefore humbles, and removes all boasting. But that both Jew and Gentile are justified in Christ does not make void what was taught in the Old Testament, since this is also how these saints were justified. Paul points to the examples of Abraham and David:

"1 What shall we say then that Abraham our father, as pertaining to the flesh, hath found?
2 For if Abraham were justified by works, he hath whereof to glory; but not before God.
3 For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.
4 Now to him that worketh is the reward not reckoned of grace, but of debt.
5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
6 Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works,
7 Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.
8 Blessed is the man to whom the Lord will not impute sin."

This teaches (v.4) that if a man was justified by his works, then the reward would be a debt of God to that person, and not grace at all. But these examples show that justification is only by grace. Saving faith believes on him that justifies the ungodly - a Christian believes that he is not worthy to be justified on the basis of his works (because he sees that even his best works are still corrupted by sin, as Isaiah 64:6 says). So, a Christian, is one who, like David, see himself as one who has iniquities and sins, but which have been covered and forgiven on the basis of Christ's sacrifice, so that they are not imputed to him, but instead, the righteousness of Christ, his Head and representative, as a second Adam, is imputed to him. Such is the blessedness of the Christian who is justified by saving faith, despite his sinful works.

Now, Romans 6 and 7 make clear the God delivers these justified believers from the dominion and power of sin, so that we can begin to serve righteousness, while making clear that in this life there will still be struggle against the old sinful flesh until it is finally destroyed, and so Romans 8 teaches how we long and hope for this day, ultimately, the day of resurrection at Christ's return. The firm confidence and full assurance of the Christian is expressed clearly:

"15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father.
16 The Spirit itself beareth witness with our spirit, that we are the children of God:"

And that we do not yet experience sinless perfection is taught:

"24 For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for?"

If we had attained sinless perfection, we would not still be groaning inwardly, and longing, and hoping for that. Further Romans 8 teaches that all of the elect are justified, again demonstrating the absolute confidence of a true believer, on the basis of Christ's saving work alone:

"28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose.
29 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.
30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.
31 What shall we then say to these things? If God be for us, who can be against us?
32 He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?
33 Who shall lay any thing to the charge of God's elect? It is God that justifieth.
34 Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.
35 Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?
36 As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter.
37 Nay, in all these things we are more than conquerors through him that loved us.
38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come,
39 Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord."

So, to whoever denies that a Christian knows with full assurance through faith that he is justified on the basis of Christ's work alone, I quote again:

"Who shall lay any thing to the charge of God's elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us."

Happy Reformation Day!

Who does God love?

I wrote this rather long reply to an old friend who was asking me about the love of God. But I thought perhaps other people might find it helpful too.

Dear X,

I'll mention my stand first of all, and then try to explain it to you afterwards. The question is one that I was forced to consider a lot, especially by a close Christian friend who challenged my previous position about it. In the end, I could see how my position didn't really fit Scripture and contradicted itself, but it was still some time before I was not too stubborn to admit that.

I believe that God has loved everlastingly the ungodly and undeserving, the wicked, and depraved. This is the main idea in one of the key passages in Scripture that speaks about the love of God; "the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. For when we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But God commendeth His love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by His blood, we shall be saved from wrath through Him. For if, when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life." (Rom. 5:5-10).

But I don't believe that this means all the ungodly, because then all would certainly be saved (and we know that this is not the case). As the passage above teaches, those who have been justified by His blood, are certainly saved from wrath through Christ. The passage ties various things together inseparably.

One, God's love is tied to the atoning death of Christ, so that Christ's death is the expression and action of God's love.

Two, justification (that is, being legally accounted righteous in the sight of God) is tied to Christ's atoning death. We are justified by His blood. This is because Christ bore the punishment for our sins, and therefore our sins cannot be held against any longer, and so those for whom Christ died can only be righteous in God's sight since their sins have been paid for.

Three, justification is tied to eternal salvation. Those for whom Christ died, are justified, and therefore saved from wrath. This is because God cannot and will not have any wrath towards those who are legally righteous, whose sins have been paid for by Christ.

Four, reconciliation is also tied to Christ's death. It is by the death of Christ that we who were once enemies against God, become friends of Him. So not only are we accounted righteous before God by Christ's death, but we are also brought into a sweet fellowship of love with God who loved us.

Five, this reconciliation is also tied to eternal life. Because Christ has reconciled us by His death, how much more then are we who are reconciled saved eternally by Him who lives eternally for us.

So then all whom God loves, Christ died for, and all whom Christ died for, are justified, and reconciled, and all these are also saved eternally. Therefore, not only are all those for whom Christ died saved eternally from wrath, but all those whom God loves are saved eternally from wrath. And this stands to reason because God's love is incompatible with wrath. He cannot have any wrath towards those whom He loves, otherwise, what kind of love would that be? And where would the comfort of that love be?

But there is even another inseparable connection made in this passage, the love of God is shed abroad in our hearts by the Holy Spirit. So, if God loves us, He sheds abroad that love in our hearts by the Holy Spirit. In other words, He causes those whom He loves to know that He loves us, by His Holy Spirit who dwells within us. We know that God's Spirit does not dwell in anyone except those who come to faith in Jesus Christ who are saved eternally, and therefore we know also from this that God does not love every single person. But those whom He does love have unspeakably glorious consolation and comfort in His love from His Spirit.

As Romans 8:9 says, "Now if any man have not the Spirit of Christ, he is none of His." Which means also that if we have the Spirit, we have great comfort knowing that we belong to Christ who will certainly "quicken your mortal bodies by His Spirit that dwelleth in you." (v. 11). There is a marvellous and sweet inner work of the Holy Spirit which changes our hearts, so that as God loves us, our stony hearts are melted and love Him too. As I John 4:19 says, "We love Him, because He first loved us." And this too means that those who do not love God, it is not because we are better than they are, for we are as wicked and undeserving as all humanity, but it is that God determined to love us, and withheld this precious love from others, according to His inscrutable purpose.

He says, "I was found of them that sought me not. I was made manifest unto them that asked not after me." (Rom. 10:20). As such I believe God's love is entirely gracious, and when I say entirely gracious, I mean that we do nothing that causes God to love us more or less, and that all our love for Him is a result of His love for us. So, that His infinite, unchangeable, unconditional, and Almighty love for us, is the only thing that makes us different in anyway to those who will receive what we all deserve in hell. The difference is not our success and their failure, then it is not grace, but merit by which we make ourselves more acceptable in the sight of God than others, as if we made ourselves different and prompted God to save us on account of this difference.

But I'm not saying that we don't have to do our part. It's just that if salvation is entirely gracious, and if God's love is truly what Scripture says it is, then our part is not left up to us, but God causes us to do our part. His love stirs us up, and changes us from the inside out, so that we begin to love Him in return.

I could refer to many more Scriptures which prove that God's love never ever fails to save, such as Romans 8 (and I could explain those passages which seem to suggest otherwise which used to trouble me when I first studied this), but if you take time to look closely at the short passage in Romans 5 that I have quoted, and simply understand what it is saying exactly, then you'll see that it can mean nothing else other than what I have explained here, and then the rest of the Bible, and all those passages from beginning to end which bear on this subject will fit together perfectly.

I chose to refer to this passage because it is one of the simplest and clearest, while at the same being one of the most beautiful and comforting, as it also shows why this issue is important - because to say God loves everyone, ends up with a love of God that in the end cannot comfort us, if we think that even though God loves us we could still go to hell. Scripture is far more assuring and comforting than that - to whosoever believes.

But if I was to pick the very shortest, and most unmistakeable passage on this subject (and there are so many), I would quote, "Jacob I have loved, but Esau have I hated."

Many have tried to explain away the plain meaning of this, and I've probably heard all the arguments by now (most of which I imagined myself in my own stubborn refusal to see what Scripture teaches about this), but I'm sure you know, love is incompatible with hatred, and hatred is incompatible with love. If there was any hatred in God's love, then there is no comfort in such love, and we may as well not call it love. Therefore, if God hated Esau, as Scripture here says, He did not also love Him in some sense, otherwise His love is meaningless and comfortless.

But I didn't refer you to this passage first, because I want you to know why this is so important. This verse proves what I've said, but it doesn't show you the unspeakable comfort of it, and the reason that I would even die for this truth about God's Almighty love, for me, you, and all who believe in Christ, according to His gracious choice. So, that I can say, the only reason I am not going to hell is because of God's love for me. This one thing is therefore enough for me to know, that God loves me, therefore I am saved eternally from hell, the devil, the wicked world, and all my sin and enmity towards God.

I know that these things are difficult to understand and to accept, but we must trust God's wisdom and goodness, and believe what He has revealed to us, no matter what. As Abraham said to God, hearing about the coming judgment on Sodom, and fearing for His nephew Lot, who had ended up there on account of his own covetousness, he pleads with God and says, "Shall not the Judge of all the earth do right?" Such was the faith of Abraham, and such is our faith also. Even though Scripture contains things difficult to understand, and God's thoughts are infinitely higher than ours, we remember that God is always good and just, even if we don't understand His purposes, and why He saves some and not others. But Scripture doesn't leave us completely without explanation. But to hear this, we need to first of all be utterly convinced that God would be no less loving, or just, or good if we went to hell as we deserve. When we understand that, then we have begun to know what the grace of God really is.

Your friend,

Sam

The Children of Believers are Holy

"Since we are to judge of the will of God from his Word, which testifies that the children of believers are holy [I Cor. 7:14], not by nature, but in virtue of the covenant of grace, in which they, together with the parents, are comprehended, godly parents have no reason to doubt of the election and salvation of their children, whom it pleaseth God to call out of this life in their infancy." - Canons (I) A17.

Inquirer: "Is this passage saying that children of the elect are also automatically elect or just that Godly parents will raise their children in such a way as that they also believe?"

Dear Inquirer,

In answer to your question, the verse we are considering is I Cor. 7:14. You asked whether this speaks of the children of the elect being "automatically elect" or just that godly parents raise their children so that they believe. What is the correct interpretation here?

I'll quote the verse:

"For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy." - 1Co 7:14.

The immediate context is where Paul is answering some of the questions posed to him by a young predominantly Gentile church in Corinth, which was notorious even among the heathen for its rampant and particularly debauched and depraved fornication (they even coined the term, "to Corinthianize," meaning to fornicate). The situation was that some believers in the Corinthian church had been converted from heathendom, while their spouses had not been converted and remained unbelieving.

They had received the essential instruction not to have fellowship with unbelievers because they would be corrupted by such ungodly fellowship (which Paul refers to in I Cor. 5:9, and reiterates throughout that same chapter concerning their failure to discipline and excommunicate a man who was fornicating with his step-mother, and which he also reiterates in I Cor. 10:20; 15:33, and in the second letter to them; II Cor. 6:14-18). They already knew of his warnings not to have fellowship with unbelievers, and so it was natural for them, in godly concern, to ask him concerning their marriages with unbelievers, since ordinarily a marriage involves the greatest measure of fellowship (obviously the implication first of all, was that they should only marry in Lord--as Paul clarifies in verse 39--but here Paul considers the case of those who have been converted while their spouse has not been).

Their concern is that in this close fellowship of marriage, that they will be corrupted by their spouse, and they wonder if it is the will of God for them to divorce their unbelieving spouse. This was especially urgent because it was not a case that the Lord Jesus specifically addressed in his earthly ministry (or at least it is not recorded for us in the Gospels). Firstly, Paul reiterates Christ's command concerning divorce ("unto the married I command, yet not I, but the Lord" - v. 10), even though He did not specifically refer to this situation. This is helpful, because it teaches us to simply obey Christ, no matter how much we imagine our own situation to be a "special case". They must not leave their spouse, and if they do (for whatever reason, whether sinfully, or on account of fornication which is the only lawful ground for divorce), they must nevertheless remain unmarried or be reconciled to their spouse (v. 10, 11). Remarriage is forbidden because marriage is an unbreakable life-long bond. Even after divorce (whether lawful or not), it is only if the spouse dies that they are free to marry again--otherwise they are committing adultery, according to what Christ has clearly taught as recorded in the Gospels.

Secondly, he treats their specific situation. He teaches them not to divorce their unbelieving spouses (v.12, 13). And he gives to them comfort to assay their fears in this situation based upon authoritative apostolic doctrine, which he proves based upon what they know about their children (v.14). This is what we need to examine in more detail.

Thirdly, he explains to them what their calling is if the unbelieving spouse is not content to dwell with them, but deserts them (v. 15). In this case, they may allow their spouse to leave. They are not required to go after them according to the requirements of their marriage, e.g., the responsibility to dwell with their spouse and give them "due benevolence" (v. 3, 5; Gen. 2:24; I Pet. 3:7; etc). According to Paul's apostolic authority, the deserted believer "is not under bondage in such cases". He does not say that the deserted believer "is not bound" any longer to their spouse, but rather that they are not "under bondage" (these are completely different words and concepts in the Greek). Bondage refers to slavery, not the unbreakable life-long union of marriage. It refers to the terrible hardship that they would have if they had to go after such an ungodly spouse. Instead, "God hath called [them] to peace". He does not even suggest in any sense that the marriage bond is broken, but merely that they may in a good peaceful conscience allow the unbeliever to depart. And he certainly does not suggest anything either about remarriage. The command of the Lord that he just mentioned is very plain here: "if she depart, let her remain unmarried, or be reconciled to her husband". There cannot be remarriage while the spouse is still living--not only because marriage is a life-long bond, but also because this would destroy any possibility of reconciliation. God hates divorce (Mal. 2:14-16), and allows it only on the ground of fornication--but even in this remarriage is absolutely forbidden and clearly repeatedly declared to be adultery (Matt. 19:9; Mark 10:11, 12; Luke 16:18; Rom. 7:2, 3).

Finally, he gives them hope concerning their unbelieving spouse, that they don't know whether or not God may yet save them, and even use their witness in bringing their spouse to conversion (v. 16; I Pet. 3:1, 2).

But what exactly is the comfort for those who must dwell with unbelievers who are enemies of God and His Christ? Will believers not be utterly corrupted and destroyed by such a close relationship with such profane and ungodly people? Paul answers no, "for the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband". This doesn't mean that they are saved, because they are nevertheless "unbelieving," and this is also why the term "sanctified" is not qualified as "sanctified in Christ", as Paul addresses the Corinthian church at the beginning of the letter (I Cor. 1:2). In fact, this verse is the only place in the entire New Testament that this particular form of the Greek word translated here "sanctified" is used: ηγιασται. From the context, and considering that the husband or wife are nevertheless "unbelieving" we must understand it not to refer them being personally holy by union with Jesus Christ as if they have received the Holy Spirit and are also cleansed by His blood. Rather it can only refer to them being set apart in such a way that the believing spouse is not corrupted by their wickedness in the marriage, this is the sense in which they are "sanctified", on account of, and for the sake of, the believing spouse. Therefore the believer need not be concerned, because God sanctifies their unbelieving spouse, for their sakes to keep them from their uncleanness (even though He does not save them). Needless to say, every other instance of the forms of the Greek word upon which this word is based, always refers to true spiritual holiness, in devotion to God in Christ, washed in His blood and filled by His Spirit. Only because here it qualifies them as "unbelieving" (and later adds the question "what knowest thou, o wife, whether thou shalt save thy husband?") can we conclude (and we must conclude), that it does not refer to this true holiness with respect to God.

But in order that this doctrine may be of great comfort to those in such situations, Paul grounds it and proves it to them based upon something even more incontrovertible and obvious: "else were your children unclean; but now are they holy."

Their children are holy. This is a word that is frequently used in the New Testament, and when used in reference to people, it always only refers to them being actually saved, washed in Christ's blood and Spirit. It is a true inner holiness, according to which the heart (and thereby the whole person) is consecrated unto God in loving fellowship with Him and in truly willing obedience. Along with this, it is also a true spiritual separation from the world and the devil, and every corruption. God makes His people holy, and therefore calls us "saints", which means "holy [ones]". In the same sense therefore that all God's graciously elect people are holy, the children referred to in this verse are "holy". It is very important that we first understand exactly and are entirely convinced about what this holiness is, before I answer your specific questions. In this verse, he is not merely saying "your children are elect," or "your children will be saved," or "your children belong to Christ." He is saying that they are being saved right now, they are "holy", they have been born again (are regenerate) since they have the Holy Spirit without which they cannot be holy, they are united with Christ the Holy One, they are now in holy fellowship with the Holy God, they are no longer unclean, but seperate from the world, they have been effectually called out of darkness into this holy light, and are necessarily members of Christ's holy church and His holy covenant, along with all His saints (i.e., His "holy ones").

But I hear your objection, and where your question is coming from. What about those children of believers who grow up and manifest themselves to be wicked unbelievers, hypocrites, and thoroughly reprobate, self-condemned, and are in the end damned to hell, to which dreadful end they were appointed? We need to be careful not to misunderstand Paul's language here. When he addresses the Corinthian church at the beginning of the letter, as "sanctified in Christ Jesus" and "saints," he was not denying there were no doubt hypocrites in their congregation. In fact he says as much in I Cor. 11:17-19, and urges them to purge out the old leaven of wicked unconverted members in chapter 5. Likewise when he refers to the children as "holy," he is not saying that every single child is necessarily holy. It is understood that there will no doubt be some exceptions, some reprobates among the children of God--just as there are tares in a wheat field. But we still call it a wheat field, and say that it is a field of wheat, and that we are growing wheat in that field, and this is the purpose of the field. If asked specifically, we certainly admit that there may be some tares in there among the wheat, but we view the field according to the wheat, not according to the tares, and we treat the field according to the wheat, not according to the possible presence of tares. And the tares and the wheat must grow up together and first bear fruit before any can be uprooted. This is the principle taught in the parable of the wheat field as Christ is explaining the kingdom of God. Since Christ is teaching the parable in order to explain the kingdom of God, He is speaking primarily about the church, and it is therefore entirely proper that the same principle applies to children in the church. This priniciple is also spoken of in II Tim. 2:19-21, explaining to a young pastor how it can be that those who seem to have been faithful members of the church can so suddenly manifest themselves to be rotten heretics and wolves seeking to destroy the church.

And this is not simply inference (though that would be enough, even if slightly less clear immediately), rather it is the clear and specific teaching of Scripture especially in Romans 9. Here the apostle Paul meets this very question head on, and explains it most fully. After explaining the glorious Gospel truth of justification by faith alone in Christ alone without works, and salvation for totally depraved sinners entirely by the sovereign grace of God by which He works all things for the good of His beloved elect (Rom. 8:28ff), Paul turns to answer some objections. What about the Jews? If what you're saying is true, that salvation is by grace alone and Christ has fully accomplished our redemption by Himself in His atoning substitutionary death on the cross paying for all our sins, how is it that so many Jews who were first of all promised this salvation in father Abraham, do not believe in Christ, and remain unconverted? He answers that his heart is heavy for them, and that he could even wish if it were possible, that he could be cut off from Christ (that is damned eternally), for their sakes, that they might be received in Christ. But he knows this is impossible. And he begins his answer, not by saying that God's promise has failed, or that salvation does not rely solely upon God's promise, but upon their free will or other works, or by denying the Old Testament which records the promises made to them, or by saying that the promises made to the Jews were merely earthly and carnal rather than spiritual; but rather, he asserts the Old Testament and all the things given to them, including the promises, and proclaims that it is not that God's word to them has failed.

This leads us to be all the more flabbergasted! How so, Paul? Can't you see the direct contradiction here?! But he answers:

"Not as though the word of God hath taken none effect. For they are not all Israel, which are of Israel: Neither, because they are the seed of Abraham, are they all children: but, In Isaac shall thy seed be called. That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed." - Rom 9:6-8.

And he goes on to give concrete examples, of Isaac, and especially of Jacob and Esau (v. 9-13). According to God's sovereign election, He does maintain His covenant with us and our children, and truly saves our children, but he does not save every single one, because there are those who are merely children of the flesh, who are merely "of Israel", and not truly "Israel". Not every single child of believing parents is actually in the everlasting unconditional covenant of grace which was first declared in Paradise (Gen. 3:15), and revealed again to Noah (Gen. 9:8-9), and also to Abraham (Gen. 17:7), and which God has confirmed by Jesus Christ. Abraham is especially important, because he is considered the father of the Jewish people, and the New Testament explains that he is the father of the faithful, and it was especially to him, that God revealed His promise to save the Gentiles in Christ. The New Testament is very clear about this (Gal. 3:6-9). So the promises made to Abraham are exactly the promises made to every one who believes in Jesus Christ who is united to Him by true faith, that living spiritual bond worked in us by the Spirit of God. And God promises, "And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee." - Gen. 17:7.

So, as it was with the children of true believers in the Old Testament, so it is in the New Testament. God's covenant is with us and our seed "in their generations for an everlasting covenant." And it consists in this, "to be a God unto thee, and to thy seed after thee". He is our God, and the God of our children in their generations. As Paul also teaches in Rom. 11:16, "For if the firstfruit be holy, the lump is also holy: and if the root be holy, so are the branches." This is why Abraham was required to administer the sign of circumcision, and why Moses was nearly killed by God for not giving the sign of the covenant to his child. And this is why the children of believers are baptised, not because we believe that God saves every single child, but because we believe in His covenant of grace with us and our children according to election.

And this is why it was so obvious to the Corinthians that their children were not unclean, but holy--because baptism is a sign and seal of our cleansing from sin by the blood and Spirit of Jesus Christ. The whole idea of baptism is seen in that it involves water, and therefore it symbolises washing, not physical washing, but spiritual (I Pet. 3:21). Not that their children were made holy by the outward sign of baptism (which the reprobate and hypocrites also receive, yet only to their condemnation), but rather, they were baptised because they were already holy. They must receive the sign which corresponds to the reality which they have already received. Our children are not made holy by receiving baptism; they receive baptism because they are holy, as this verse (I Cor. 7:14) tells us most plainly and clearly. They do not become members of Christ's church and covenant by baptism, rather, they receive baptism because they are already members. That there may be reprobate among them according to the purpose of God makes no difference, in as much as it makes no difference that there may be hypocrites among adult who profess faith. Esau had to be circumcised, even though his parents were told he was reprobate, and even the apostles themselves occasionally baptised hypocrites, such as Simon Magus. Again, we treat the wheat field according to the wheat, not according to the possible presence of tares. In that the Corinthians knew that their children were baptised according to God's gracious covenant and were holy not by nature (since we are all born by nature totally depraved and dead in trespasses and sins, cf. Eph. 2:1-5; Rom. 3:10-18; 8:7-8), but by virtue of His everlasting unconditional covenant with us and our children in Christ; they knew that their children were not unclean but holy, and therefore their spouse was certainly sanctified to them in the sense that they would not be corrupted by this close fellowship with an unbeliever, in as much as their children were not polluted either.

The other alternative interpretation which you offer for this text is quite impossible. A totally depraved sinner cannot be brought to faith in Christ simply by the faithful nurture and instruction of parents. Regeneration is a sovereign work of God's grace (John 3:3-8). God uses such faithful nurture and instruction of parents for the good of His children (and casts away children in the way of the unfaithfulness of parents; Hos. 4:6), but such instruction cannot be of any value to one who is unregenerate. In fact, that God promises to use the faithful instruction of parents for the good of His children is further proof to us that in general, our children are regenerate from infancy (apart from the possible exception of those who are perhaps regenerated much later in life, but even then there is no proof that they were not regenerate at all earlier, and of course in particular the exception of those reprobate who remain unregenerate). If you think it is impossible that a child can be regenerate from infancy, then consider that how early an age David had faith (which is the infallible fruit of regeneration): "thou didst make me hope when I was upon my mother's breasts." - Psa 22:9. And even more strongly, consider John the Baptist who leaped for joy in his mother's womb when she was in the presence of Christ (Luke 1:41), of whom it says "he shall be filled with the Holy Ghost, even from his mother's womb" (Luke 1:15). Therefore we need not worry if our feeble minds can't comprehend the mysterious and effectual work of God's grace in a baby who is still in her mother's womb, since God's ways are infinitely higher than our ways, and He has given us clear examples in His word of this gracious work.

And so it is when we understand God's everlasting covenant of grace, and therefore the real holiness of our children (with the exception of some reprobate children), we understand why the Canons of Dordt say that godly parents have no reason to doubt the salvation of their children who die in infancy. Indeed we ought not to doubt their salvation, as much as we ought not to doubt the salvation of any member of the church, and perhaps even more so, since such infants have given us no reason to doubt their salvation, whereas we can more easily see the sins of our fellow church members (though even then, and even when they are under discipline, we ought to give them the judgment of charity). And further, the Bible gives no example of any child of a believer who died in infancy who was reprobate, but the pattern with reprobate children in the Bible is always that God allows them to grow up and manifest their wickedness and develop in it (e.g., Cain, or Esau). So, we perhaps have even more confidence in the salvation of the children of godly parents whom it pleases God to call out of this life in their infancy, than the many adult members in the church who perhaps boldly and loudly profess their faith. But we ought not to doubt the salvation of any member.

In Christ,

Sam.

Who will argue with Owen about the atonement?

Few doctrines could be more important to the Christian than those concerning the cross of our Saviour. And since we know that it is only by Christ's work on the cross that we can be saved, it is especially important for us to consider the question asked by John Owen below in "The Death of Death in the Death of Christ." We must know the answer; did Christ die for:

1. all the sins of all men,
2. all the sins of some men, or
3. some sins of all men.

Let's sit at Owen's feet for a while to hear him bring the Scriptures to bear on this issue:

"Nay, but in dying for us Christ did not only aim at our good, but also directly died in our stead. The punishment due to our sin and the chastisement of our peace was upon him; which that it was the pains of hell, in their nature and being, in their weight and pressure, though not in tendence and continuance (it being impossible that he should be contained by death), who can deny and not be injurious to the justice of God, which will inevitably inflict those pains to eternity upon sinners? It is true, indeed, there is a relaxation of the law in respect of the persons suffering, God admitting of commutation; as in the old law, when in their sacrifices the life of the beast was accepted (in respect to the carnla part of the ordinances) for the life of the man. This is fully revealed, and we believe it; but for any change of the punishment, in respect of the nature of it, where is the least intimation of any alteration? We conclude, then, this second act of God, in laying the punishment on him for us, with that of the prophet, "All we like sheep have gone astray; we have turned each to his own way; and the LORD hath laid on him the iniquity of us all," (Isa. 53:6): and add thereunto this observation, that it seems strange to me that Christ should undergo the pains of hell in their stead who lay in the pains of hell before he underwent those pains, and shall continue in them to eternity; for their worm dieth not, neither is their fire quenched." To which I may add this dilemma to our Universalists: - God imposed his wrath due unto, and Christ underwent the pains of hell for, either all the sins of all men, or all the sins some men, or some sins of all men. If the last, some sins of all men, then have all men some sins to answer for, and so shall no man be saved; for if God enter into judgment with us, though it were with all mankind for one sin, no flesh should be justified in his sight: "If the LORD should mark iniquities, who should stand?" (Ps. 130:3; cf. Jas. 2:10). We might all go cast all that we have "to the moles and to the bats, to go into the clefts of the rocks, and into the tops of the ragged rocks, for fear of the LORD, and for the glory of his majesty," (Isa. 2:20, 21). If the second, that is it that we affirm, that Christ in their stead and room suffered for all the sins of all the elect in the world. If the first, why, then, are not all freed from the punishment of all their sins? You will say, "Because of their unbelief; they will not believe." But this unbelief, is it a sin, or not? If not, why should they be punished for it? If it be, then Christ underwent the punishment due to it, or not. If so, then why must that hinder them more than their other sins for which he died from partaking of the fruit of his death? If he did not, then did he not die for all their sins [Hence, they cannot be saved, SW]. Let them choose which part they will."

We can see that to understand who the intended objects were, we must understand the nature of the atonement. And the nature of this work of Christ will forever elude us if we do not always hold God's perfect justice before our eyes, by which we stand either condemned, or justified, if it is that Christ has satisfied God's justice on our behalf. If justified, then certainly glorified (Rom. 8:30-34), and since not all are glorified, not all are justified, and Christ died only for those who are saved: the elect.

Sam W.

Wresting Scripture to Make "Free-Will" Seem Biblical

II Pet. 3:9 "The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance."

I Tim. 2:3-4 "For this is good and acceptable in the sight of God our Saviour; Who will have all men to be saved, and to come unto the knowledge of the truth."

Those who attack salvation by grace alone, by the unbiblical doctrine of "free-will" often use verses like this in an attempt to deceive the unwary who do not read their Bibles as they ought and check the context in which verses are situated.

It ought to be said at the outset however, that it is the common practice of heretics to point to short verses here and there in which the main thrust of the context is not the subject at hand. When we come to the Bible with a specific question, we ought to first go to those parts of Scripture which clearly deal with the question head-on - not those which may touch on it briefly when dealing with a separate issue. Some parts of Scripture are more difficult to understand than others, and we must go to the most clear passages first, and interpret the less clear passages in their light, according to the rule, "Scripture interprets Scripture". Those who studiously avoid doing this are following the practice of heretics which the Holy Spirit describes in the same chapter as one of the verses above:

II Pet. 3:15-17 "And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness."

We'll return to this portion of Scripture later, but for now notice, "the unlearned and unstable wrest" Scripture - in particular "things hard to be understood", of which there are "some" in Scripture; so not all Scripture is hard to be understood, and even those difficult parts may be understood far more easily and clearly, when we follow the practice advised by the Apostle's warning here: interpret the more difficult in light of the more clear passages.

So then the first question we must ask in this controversy is which passages especially deal with the issue of salvation by grace alone, and the issue of "free-will"? This is what people refuse to do. Romans speaks at length about human depravity, and salvation by grace alone because it is in this letter that the subject which is dealt with most clearly and fully. No wonder then that Arminians studiously avoid chapters 8 and especially 9 of this letter (not to mention the rest of it to greater or lesser extents).

The letter begins by stating its intention to set forth a summary of the Gospel, and immediately declares God's wrath against all humanity who are presented as those who suppress the truth in unrighteousness (not who have a "free-will" to accept or reject the truth). The second chapter continues to abase all humanity, explaining that in terms of wickedness there is no difference between the Jew and Gentile, religious or irreligious - all are condemned, even self-condemned with or without the Law, all are alike "under sin". Any supposed "free-will" to do moral good in any sense, is utterly destroyed by this emphatic statement that all are "alike under sin". There is therefore none who makes himself to differ in the righteous eyes of God with respect to His wickedness. In chapter three, the subject continues to be human total depravity, and the Holy Spirit unleashes a barrage of proofs from the Old Testament to throw mankind into the dust and annihilate his pride and supposed "free-will". "There is none that doeth good, no, not one". If it is a good thing to accept the truth, or accept a gift of salvation and grace from God (and it is), then man is utterly incapable of it - indeed the disposition of his entire being is wholly against any such choice or decision.

Only when man is put in his right place, does the Holy Spirit begin to explain the atonement of Christ, and the righteousness of God that is without the works of the law (which are the only works that "free-will" can do). Those whom Christ has died for are freely justified, by their faith in God who justifies the ungodly. God does not justify those with "free-will" to accept or reject Him, He only justifies the ungodly, that is, those who are actively opposed to Him. Length prevents us from examining everything in any detail, but suffice to say that the letter goes on to prove that this is how Abraham was justified, before the law even was revealed through Moses, and before even he was circumcised - and that salvation and grace are given by the promise of God (which Hebrews also speaks about at length), not by means of an offer which man may accept or reject by means of his "free-will" (because then, as Paul already proved, man would certainly only reject such an offer, being ungodly and under sin, ruled by Satan), and because if the promise of God relied upon man's "free-will" it could not be sure to all the seed (Rom. 4:16). Because the promise must be sure to all the recipients of it, it is granted by the necessary means faith, so that it is all by grace (not by anything man does, which would mean that man could merit with God, which is impossible and a blasphemy).

Since we know the certainty of the promise of God to us by faith, the letter goes on to explain the blessedness of those who are justified by means of this gift of faith, and of the certain results of Christ's atonement for us. It is an effectual atonement because Christ took the punishment for our sins (while we were His enemies - so far were we from making ourselves acceptable above others by means of "free-will"), so that "much more then, being now justified by His blood, we shall be saved from wrath through Him" and "when we were enemies, we were reconciled to God by the death of His Son, much more, being reconciled, we shall be saved by His life." There is the effect of the atonement, all those for whom Christ died have been reconciled to God, and therefore much more then, are saved from wrath, and are saved by His life. This salvation of all for whom Christ died is completed, as Christ said "It is finished" on the cross. Because this is the unchangeable effect of the cross for all those for whom Christ died, it is impossible that Christ died for everyone, because not everyone is saved, and many are already in hell suffering for their sins, because Christ did not suffer in their place.

The letter moves on to compare and contrast Adam, explained that as all in Adam are imputed with Adam's sin and are condemned for it to death, so all who are in Christ are imputed with Christ's righteousness and are therefore justified by it, and saved to eternal life! And the imputation of Christ's merits as opposed to Adam's demerits, causes much more grace to abound, than the offences of sin, so that our blessedness is far greater than Adam's original state before the Fall. And it is clear that just as "free-will" did not give us a choice whether to be condemned in Adam or not (but God determined it alone), so "free-will" cannot give us a choice whether or not to be justified freely in Christ.

The obvious objection to such concrete exposition of salvation by grace alone, is that should we therefore sin, so that grace may abound all the more? And this is emphatically denied, and declared impossible, because all those for whom Christ died are united to Him in His death and resurrection by the Holy Spirit, so that all who are saved will certainly walk according to the new life which they have received by grace - in obedience to God, being freed from slavery to sin and Satan, but a servant of God. Finally the freedom of the will is spoken of! But it is not freedom to do anything whatsoever to accept or reject God, but rather freedom from the slavery of sin (in which there was certainly no "free-will"), to be a servant of the living God (it even removes the freedom to reject God which is no freedom at all!) - that is true freedom! Yet who has this freedom? Those who have been given eternal salvation by the promise of God and the death of Christ and who have been born again by the Spirit of God who applies this salvation to all the elect - and no-one else, because no-one else is saved.

The next chapter (seven) proves that the law can no longer condemn those who are united to Jesus Christ by the Spirit of God, since He died, and the law has no hold over those who have died (which is why a person who remarries is an adulterer if their previous spouse is still alive). The Holy Spirit explains the purpose of the law (which is not to tell people that they have "free-will" to accept or reject God's grace - which is not only not the purpose of the law, but not part of God's law at all anyway, which if broken in the slightest, condemns to hell), which is to give the knowledge of sin. The law does not give the knowledge of "free-will", it gives the knowledge of sin; so that when you read, "THOU SHALT BE PERFECT AS I AM PERFECT", you do not conclude that we therefore have the "free-will" to be perfect as God is perfect, but rather you conclude that we are wretchedly depraved and sinful, condemned by this law to hell, and emphatically do NOT have "free-will".

Why must we be condemned by the law? To seek our salvation only in Jesus Christ, and flee only to Him, and trust only in Him. To guard us from ever daring to trust in our own "free-will" which is totally depraved and can do nothing except condemn us further. This was the Apostle Paul's attitude to the law, because he had received the Holy Spirit (and therefore saved eternally), he sees that, even having been born again, having the new life of a Christian, he cannot keep the law, but fails miserably and has only a small beginning of obedience, the law therefore pushes him to Jesus Christ, and keeps him trusting only in Christ for salvation, and makes him more and more thankful for such great salvation, so that he never trusts in his "free-will" or his ability to keep any of God's law.

Paul goes on to contrast the flesh and the Spirit - nothing good proceeds from what we are naturally, even the carnal mind is enmity against God (i.e. "free-will" is only the enemy of God, not a friend), nor can it ever be subject to the law of God. To be spiritually minded however, is life and peace. And if anyone does not have the Spirit, they do not belong to Jesus Christ, but conversely, if anyone does, he belongs to Christ and has eternal life which cannot be taken from him. The letter continues to exalt the blessedness of all true Christians, teaching us that the faith which we have (by which we can call God our Father) is by the witness of the Spirit in us, and that since we are children (and know it by the Spirit of God), we are therefore heirs of God, and joint-heirs with Christ. We cannot inherit hell, but only the new heavens and the new earth, with Christ. So, Paul begins to explain how the creation will certainly be renewed, as surely as we know that we are God's children, and that Christ has died for us.

And as if we didn't get the point already in all this so far, he goes on to speak of the intercession of the Spirit for us which cannot be uttered, because our prayers are feeble and ignorant, and how Christ who knows the hearts, and the mind of the Spirit prays for us according to the will of God (which we only know in a very small part). By this we are given us confidence that there is no greater intercession for us in heaven, nor must we dare seek any which would be a blasphemy against Christ whose intercession is greater than all because He purchased our eternal salvation with His blood, and is very God of very God.

Considering all this, we know (and this is not a sin of presumption, but the confidence of faith), that God works everything for our good, and that nothing whatsoever, not even our wicked and pernicious "free-will" which remains in us battling against the Spirit, can separate us from the love of God which is in Christ. Again, Paul reminds us of the unchangeable effect of the atonement: if God is for us, who can be against us (because God alone is almighty)? Who can lay anything to the charge of us who are God's elect (which we know by faith)? God is the one who has justified us. Who is the one with the right to condemn? Christ is the Judge, who is also the one who died for us, and who rose again, and now is making intercession for us. So, all those for whom Christ died, must and will go to heaven, and cannot go to hell, as surely as God cannot deny Himself and is the only Almighty.

I haven't got to Romans 9 yet, but already "free-will" is obliterated by the Word of God, and condemned as a wicked enemy of salvation and of the Gospel of grace which is the Gospel of Christ alone, not of "free-will". Study the chapter yourself, and notice verse 16 which specifically denies that the will of man determines whom God saves. The chapter explains how God's promise has not failed with respect to the many Jews who do not believe in Christ, because His promise was never to every single one of the children of Abraham, but to the elect, who are chosen unconditionally, not on the basis of anything good or evil that they do, or their will or any other work, but by God's sovereign mercy whom He grants to some from eternity and withholds from others. And it answers the objection (an objection which is only raised because this unconditional sovereign election and reprobation in predestination is what the passage is exactly teaching) that it is unrighteous for God to elect without any respect to any form of merit whatsoever (whether "free-will" or anything else).

Much as I would like to continue at least to the end of chapter 11 (after this the subject deviates too far into a different though related area - gratitude for this salvation), We must return to what the verses first quoted mean:

I Tim. 2:4 speaks of God's will to save all men. First of all, it is abundantly clear from everywhere in Scripture that God's will is almighty (because He is almighty) and that whatsoever He wills certainly comes to pass. It is also clear throughout Romans which we have just discussed, that God elects some to salvation and not others. God wills to save some men and not others. But of course this verse can't contradict that because God cannot lie. And the explanation is simple. "All men" used in this context refers to "all kinds of men" just as it means in verse 1 of the same chapter. This is why context is so important in correctly understanding Scripture. "All men" in verse one cannot mean that we are expected to pray for those who are already in hell, for example, or for the Antichrist, for example. The context explains that it is speaking of men from all social strata, even kings, because God is not a respecter of persons (because He's the One who determines everything about us anyway), and Christ has redeemed people from every tongue, tribe, and nation (Rev. 5:9). That verse is simple to understand once the context is understood, and once it is considered that Scripture cannot contradict Scripture.

II Pet. 3:9 is perhaps even simpler. The passage is all about the second coming of Jesus Christ. The first part of the verse tells us that Christ is not slow to return, but rather He is longsuffering towards us and, so that before He returns all must be brought to repentance. It is obvious from the long clear passages discussed above that God will not bring every single person to repentance (as we know from history too, such as Judas, or the Canaanites, or the wicked before the flood, to name a few!), and we know that God's will is always almighty (Psalm 115:3, for example). It is also clear that if Christ were to wait for every single person to be brought to repentance, then He would never return! The purpose of the verse is to assure us that Christ is certainly coming, and will not delay! The obvious meaning is that "all" in this context refers to "all the elect". The elect are the only ones who are ever brought to repentance as we saw from Romans - so this verse really ought to be simply understood. The "us" in the same verse qualifies the "all"; so that the meaning is "all of us, the elect".

It has to be said that very often when heretics try to twist verses into their own false doctrines, the verses prove too much for them. There's a beautiful irony here, and a demonstration of the power of God's Word. Such verses lead them into impossible contradictions with the rest of Scripture. If that verse really meant that God willed for not a single person to perish, then first of all, that means He is not all-powerful (because many do perish), and secondly, what about the clear examples of where God did will for certain people to perish, such as Judas, the son of perdition. Or take for example, Pharaoh and his armies, God says very plainly that He raised them up in order to display His great power and salvation to the Israelites when He drowned them in the Red Sea. Or what about the Canaanites whom God sent Joshua to destroy? If God did not will for the antediluvians to perish, why did He send a Flood to kill them all? If Christ does not will for any to perish on the Last Day, then why does it describe Him treading the winepress of His fury? A terrifying quote from Nahum should help us to think rightly about how God views the wicked who are not in Christ:

"God is jealous, and the LORD revengeth; the LORD revengeth, and is furious; the LORD will take vegeance on His adversaries, and He reserveth wrath for His enemies. The LORD is slow to anger, and great in power, and will not at all acquit the wicked: the LORD hath His way in the whirlwind and in the storm, and the clouds are the dust of His feet." - Nah. 1:2-3.

We ought to remember that sometimes when Scripture speaks of the Lord being "slow to anger" it is speaking of His longsuffering towards His saints (which II Pet. 3 that we quoted earlier says, is salvation), and otherwise it is speaking of Him storing up wrath against the wicked for the Day of Judgment, when their cup of iniquity is full, and the wicked world is ripe for judgment. If God willed for no-one whatsoever to perish, there would never be a judgment.

People who stubbornly misinterpret Scripture by trying to use difficult passages to explain the clearer parts, end up tying themselves in knots and unable to understand the Scriptures at all, because one error leads to another. This is because the truth is simple and united and one - as God is. The reason we find it so hard to be corrected when we are plainly in error, is our pride. This is why we must have humility (which is the fruit of the Spirit, not of "free-will") when we come to Scripture, and come to it with other believers, knowing that in two thousand years of the church since Pentecost, there have no doubt been many much wiser saints than ourselves who have studied Scripture, and recorded the good fruit of their studies (even though we must test everything, because even the most spiritual Christian makes errors).

What did it feel like to be born again?

(I was asked this question by a man from a Pentecostal background and responded as follows:)

‎"The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit." - John 3:8.

The first work of regeneration, that implanting of new life is a secret unconditional and sovereign work of God, as that passage teaches. We can only see that it has happened from the fruits of it, namely faith in Jesus Christ, repentance from sin, and the beginning of the new obedience to the will of God. Just as we cannot be conscious of the exact moment of our natural conception (yet we know certainly it happened, as we live and breath today), we cannot conscious of the exact moment of our spiritual birth (even though afterwards we experience the results of it - spiritual life). Before we are born again, we are not spiritual, but dead in trespasses and sins (Eph 2:1-10), and so cannot believe:

"Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned." - I Cor. 2:12-14.

So, before the new birth, we cannot believe and everything in us, our mind, will, affections, and strength, wages warfare against God:

"For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his." - Rom. 8:6-9.

And this same passage also teaches that if someone does not have the Spirit of Christ, they are not a Christian at all, because they do not belong to Christ.

All these passages prove that it is the Lord's gracious will and pleasure alone that determines who is reborn, and who is not. Without the Spirit, our will, and every other faculty of our entire being is under slavery to sin and Satan - and that is the natural condition of man since the Fall.

Because I see that I believe all this, that Christ has paid for my sins on the cross, and I therefore belong to Him, I am assured that He has given me His Holy Spirit. And this assurance is further strengthened as I see that the work of His Spirit in me, not only causing me to believe, but also to live a new life for Him. Since it is God who testifies in my conscience through the faith He works in me by His Spirit, there is nothing in all the world that can shake that confidence - not even certain Pentecostals who think that speaking in unintelligible languages is the necessary proof of the new birth:

"For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God:" - Rom. 8:15-16.

This is the primary difference between the true Christianity of the Bible, and the false religion of the Roman Catholic church. In one there is full assurance, confidence, peace and joy - and in the other, there is nothing but terror of punishment, and dread of presumption.

"Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: By whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God." - Rom. 5:1-2

"For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord." - Rom. 8:38-39.

It was these same convictions, worked in Martin Luther by the Spirit of God, that led him to boldly declare in face of the fierce opposition of the false church of his day, "Here I stand, I can do no other, so help me God."

This assurance of eternal salvation, the forgiveness of sins, and fellowship with God, is the foundation of the Christian life - without it, there is no Christianity; because it is the work of the Holy Spirit in every true Christian. But it is also true that many Christians for various reasons at various times (false teachings, and their own sins, etc), have a weak faith, and do not enjoy this assurance to the same degree - but these are exceptions in terrible temporary circumstances. The chief means by which God strengthens our faith is the preaching of His Word. This is why preachers who think that their calling is to try to terrify the congregation as much as possible, are not being obedient to their calling which is:

"Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the LORD's hand double for all her sins." - Isa. 40:1-2.

This same message of comfort which strengthens God's people, and cultivates thankfulness and godly joy in them, testifies against hypocrites and unbelievers, and hardens them against the truth which they hate. The salvation of the church always means the destruction of her enemies.