By John Hobbs, PhD.
December 2000

The doctrine of Irresistible Grace is the fourth cardinal point in the Calvinistic theology. It is the “I” in the T-U-L-I-P acrostic. Irresistible Grace is also referred to as Special Grace or Efficacious Grace.

How the Calvinists Understand Irresistible Grace

Calvinists deny that Irresistible Grace is God forcing someone to come against his own will. Rather, say the Calvinists, Irresistible Grace makes the individual willing to come. Berkhof defined it thus: “By changing the heart it makes man perfectly willing to accept Jesus Christ unto salvation and to yield obedience to the will of God.”

The Canons of Dort state that when God chooses an individual to be saved, He “powerfully illuminates their minds by His Holy Spirit; …. He opens the closed and softens the hardened heart; … He quickens; from being evil, disobedient, and refractory, He renders it good, obedient, and pliable; actuates and strengthens it … this is regeneration … which God works in this marvelous manner are certainly, infallibly, and effectually regenerated, and do actually believe.”

John Calvin wrote about “the secret energy of the Spirit” and “the pure prompting of the Spirit.” Calvin meant that the Holy Spirit would have to be sent to an individual to call him to salvation and once called he could not refuse. Calvin wrote, “As I have already said, it is certain that the mind of man is not changed for the better except by God’s prevenient grace.” Prevenient Grace is defined as “Divine grace that is said to operate on the human will antecedent to its turning to God.” In other words man’s will is totally subservient to the irresistible call from God.

David Steele and Curtis Thomas state:

This special call is not made to all sinners but is issued to the elect only! The Spirit is in no way dependent upon their help or cooperation for success in His work of bringing them to Christ. It is for this reason that Calvinists speak of the Spirit’s call and God’s grace in saving sinners as being ‘efficacious’, ‘invincible’, or ‘irresistible’. For the grace which the Holy Spirit extends to the elect cannot be thwarted or refused, it never fails to bring them to true faith in Christ!

Paul Enns states:

In the logic of Calvinism, God, through His Spirit, draws precisely those whom God unconditionally elected from eternity past and Christ died for. Thus the purpose of God is accomplished. He elected certain ones, Christ died for those very ones, and now through the Holy Spirit, God dispenses His irresistible grace to them to make them willing to come. They do not want to resist.

Billy Graham wrote:

Being born again is altogether a work of the Holy Spirit. There is nothing you can do to obtain this new birth …. In other words, there is nothing you can do about it … The new birth is wholly foreign to our will. – No man can ever be saved unless the Holy Spirit in supernatural, penetrating power comes and works upon your heart. You can’t come to Christ any time you want to, you can only come when the Spirit of God is drawing and pulling and wooing.

James Boyce believes that for man it is “impossible for him to be delivered by his own acts, even if he had the will to perform them.” Boyce believes that God did not choose the “elect” because He foresaw that these individuals would be good and pious people; he believes that it was because of God’s unconditional selective choosing of the elect that the elect or chosen ones are led to believe. Boyce takes the position that salvation is not dependent upon “the choice of the elect” but solely upon God’s choice.

Thomas Nettles denies that an individual can contribute to his own salvation. He believes that man’s faith does not come from man’s willingness to receive the word but “only from God’s sovereign bestowal.” He says, “The Holy Spirit moves in such a way as to create willingness in the form of repentance and faith.” He denies that the New Testament commandments of repentance and belief imply that man has it within his own power to repent and have faith.

W. J. Seaton wrote:

What is meant by irresistible grace? We know that when the gospel call goes out in a church, or in the open air, or through reading God’s Word, not everyone heeds that call. Not everyone becomes convinced of sin and his need of Christ. This explains the fact that there are two calls. There is not only an outward call; there is also an inward call. The outward call may be described as “words of the preacher”, and this call, when it goes forth, may work a score of different ways in a score of different hearts producing a score of different results. One thing it will not do, however; it will not work a work of salvation in a sinner’s soul. For a work of salvation to be wrought the outward call must be accompanied by the inward call of God’s Holy Spirit, for He it is who ‘convinces of sin, and righteousness, and judgment. And when the Holy Spirit calls a man, or a woman, or a young person by His grace, that call is irresistible: it cannot be frustrated; it is the manifestation of God’s irresistible grace.

Loraine Boettner defines Irresistible Grace as:

God’s free and special grace alone, not from any thing at all foreseen in man, who is altogether passive therein, until, being quickened and renewed by the Holy Spirit, he is thereby enabled to answer this call, and to embrace the grace offered and conveyed by it.

Man’s Responsibility in the Salvation Process

Calvinism assumes that God has predetermined and foreordained certain ones to be saved, and that they cannot come to salvation until the Holy Spirit in a supernatural way works on the hearts of the elect. When the Holy Spirit calls the elect individual, he cannot resist. He has to respond, but he has to wait until the Holy Spirit calls him in some mysterious way. Also, if one is not one of the “elect,” it will be impossible for him to be saved. Therefore, it is all the Holy Spirit’s working. Man is a totally passive respondent in the salvation process, according to Calvinism, which denies that an individual can contribute to his own salvation.

In 1976, Robert Hudnut wrote the book Church Growth Is Not the Point. Hudnut is Calvinistic to the core. He writes,

We have been saved. It is not our doing. – No you don’t even have to repent. Paul didn’t. He was on his way to jail when it happened. He didn’t do anything. – It is then we are driven to the passive action of repentance. You do not repent your way to God.

Notice that Hudnut says repentance is passive. His theology is corrupt. Man is told to repent in Luke 13:3; Acts 2:38; 3:19; 8:22; and Revelation 2:16. In every verse cited, the Greek verb is in the active not the passive voice. Repentance is something man must do (Greek active voice); it is not what is done to him (Greek passive voice). There is not one case in the Bible of a person being passive while being saved. Even Paul was told what he “must do” (Acts 9:6). In Acts 2:38 repentance is tied to the remission of sins. If a man wants to be saved, then there is something he must do. Man does have a choice to make in his own salvation (Acts 2:40; Deut. 30:11-19; Joshua 24:15; Matt. 23:37; John 5:40). He must be involved. Without man’s active role in the conversion process, he is lost.

The responsibility for man having an “honest and good heart” (Luke 8: 15), in order for the seed of the Kingdom to produce, lies with the person, not God. Man is told to “take heed how” he hears (Luke 8:18). The command in Luke 8:18 would be meaningless if man did not have a part in his own salvation. Why should one “take heed how” he hears if his salvation is a product of irresistible grace? Why “take heed” if the Holy Spirit is going to operate on the heart without a man’s cooperation?

The Bible teaches man has a part to play in the salvation process. Notice these verses:

John 7:17, “If any man willeth to do his will”
John 7:37, “If any man thirst, let him come unto me and drink.”
John 12:26, “If any man serve me, let him follow me.”
John 12:47, If any man hear my sayings, and keep them not.”
Revelation 22:17, “He that is athirst, let him say, Come.”
Revelation 22:17, “He that will, let him take the water of life freely.”

The point of all these verses is that an individual must “will” and “thirst” and “want to” come to the Lord. It is the responsibility of the individual to “will” – it is not God’s responsibility!

God creates “will” in any person with “an honest and good heart” through the preached word of the cross (John 12:32-33; 1 Cor. 1:18, 21; 2:2). The word is to be preached to everyone (Matt. 28:18-20; Mark 16:15-16). To hold God responsible for creating the right “will” in a person arbitrarily and unconditionally makes God a “respecter of persons.” This is something he is not (Acts 10:34-35; Rom. 2:11; Eph. 6:9; Col. 3:25; 1 Pet. 1:17).

Is Faith Totally a Gift From God?

John Calvin wrote:

Faith is a singular gift of God, both in that the mind of man is purged so as to be able to taste the truth of God and in that his heart is established therein. – This is why Paul in another place commends faith to the elect (Titus 1:1) that no one may think that he acquires faith by his own effort but that his glory rests with God, freely to illumine whom he previously had chosen. – Faith – the illumination of God – Faith which he (i.e. God) put into our hearts – Our faith which arises not from the acumen of the human intellect but from the illumination of the Spirit alone – Faith flows from regeneration.

Thomas Nettles wrote:

Faith is a gift of God and is bestowed gratuitously by him. – Neither justification nor faith comes from man’s willingness to receive but only from God’s sovereign bestowal. – Belief is still the result of the effectual call and regenerating power of God.

Millard Erickson wrote: “Faith is God’s gift,” which refutes this Calvinistic mistake.

He wrote:

Is this Calvinistic view that faith is totally the gift of God correct? No! Does an individual have to wait for the Holy Spirit to come in some secret way to infuse faith? No! There are several reasons:

For God to give certain people faith arbitrarily makes God a respecter of persons. The Bible is emphatic that “God is no respecter of persons” (Acts 10:34-35; Rom. 2:11, 10:12; Eph. 6:9; Col. 3:25; 1 Pet. 1:17). Salvation depends upon man exercising his freedom of will. If salvation depends totally upon the Holy Spirit and a man is lost, that man can blame God. But, that will not happen because the Lord has done his part; man must do his.

Faith comes through the hearing of the word of God not through some secret mysterious sending by the Holy Spirit (Rom. 10:17; Luke 8:11-12; John 6:44-45; 20:30-31; Acts 4:4; 8:12; 15:7; 18:8; 20:32; Eph. 1:13). None of these verses indicate faith coming through a supernatural calling. Faith comes as we hear and study the evidence and then we ourselves decide to believe.

Faith is our part in the salvation process (1 John 5:4; Rev. 2:10). We have a responsibility to save ourselves (Acts 2:40) and to build our faith Jude 20; Acts 20:32). This is something we must do. Passages like Hebrews 11:6 are meaningless if the Holy Spirit is going to miraculously infuse faith. Jesus said, “Ye must be born anew” John 3:7). The word “must” is in the active voice indicating we have a part to play in our salvation. We are not totally passive in the salvation process. Our active obedient faith is necessary for us to be saved (Heb. 5:9; 2 Thess. 1:8; John 3:36; Rom. 6:17-18; James 2:24-26).

God purifies the heart by faith (Acts 15:9). Calvinists have the heart purified before faith. Alexander Campbell said, “Why do we preach the gospel to convert men, if, before they believe the gospel, and without the gospel, men are renewed and regenerated by the direct and immediate influence of God’s Spirit?” Good question!

Calvinists teach that “spiritual darkness” refers to man’s depraved condition and that God has to perform supernatural secret surgery by the Holy Spirit in order to bring men into “spiritual light.” But, in Acts 26:16-18, Paul was to preach the gospel to the Gentiles to “open their eyes, to turn them from darkness to light, and from the power of Satan to God.” A careful study of the book of Acts reveals that the early Christians depended upon the word of God to change the hearts of sinners and produce faith. Nowhere in the book of Acts do we find someone being converted by a direct operation of the Holy Spirit.

One is never so “spiritually dead” that he cannot hear and understand and believe the word of God in order to have faith (Eph. 5:14; John 5:25; 12:42-43). The rulers of the Jews “believed on” Jesus but would not confess him. Did they believe? Yes! Their problem was a “want to” problem not that they were so spiritually dead they could not understand. Calvinists misunderstand 1 Corinthians 2:14. The “natural man” of 1 Cor. 2:14 is the man who does not care about spiritual things – not the man who cannot understand them. Calvinists say the unsaved man cannot understand spiritual truth. Wrong! The rulers of the Jews, who were unsaved, in John 12:42-43 understood the truth exactly. They just “did not want to” obey the Lord. Wayne Grudem, and Ralph Gore, and Millard Erickson, who are Calvinists, do not even discuss John 12:42-43.

Dr. John Warwick Montgomery, a professor at Trinity Theological Seminary in Newburgh, Indiana – a Calvinistic school – believes that Ephesians 2:8 teaches that faith is a direct gift from God and that man cannot do anything himself to get faith. The apostle Paul said in Ephesians 2:8, “For by grace have ye been saved through faith; and that not of yourselves, it is the gift of God.” After quoting this verse Montgomery said,

Don’t get the idea that you did it. You didn’t do it. Faith is the gift of God. The word ‘that’ in Ephesians 2:8 refers to ‘faith’ because ‘faith’ is the closest antecedent to the word ‘ that.’ Once a person is saved, he cannot properly accredit that to anything but the Holy Spirit.

Faith is, in one sense, a gift of God because God has given us the Word which produces faith. Without the Word, we could not have faith. But, the entire Bible and especially Ephesians 2:8 do not teach that faith is a direct gift of God in which we have no part. The word “that” in Ephesians 2:8 refers to the salvation process. The salvation process is “the gift of God.” We are saved “by grace through faith” which is the salvation process. But, this does not mean we have earned our salvation. We cannot boast of our salvation as if we have worked for it and earned it (Eph. 2:9). Jesus said even after we have done all that we are commanded to do we are to say, “We are unprofitable servants we have done that which is our duty to do” (Luke 17:10). James said, “Faith apart from works is dead” James 2:26).

Verses Misused by Calvinists to Support Irresistible Grace

John 6:37: “All that which the Father giveth me shall come unto me; and him that cometh to me I will in no wise cast out.”

WJ. Seaton said: “Note that it is those whom the Father has given to Christ -the elect- that shall come to Him; and when they come to Him they will not be cast out.”

Response: (1) All those with a submissive spirit will come to Christ. These are the ones whom the Father gives to Jesus and not one of these will he refuse (cf. John 10:26-29 where the verbs “hear” and “follow” are continuous action). One must come with a willing heart John 5:40; 7:17; Matt. 13:9; Rev. 22:17). (2) There is nothing here or in God’s word that teaches that God arbitrarily chooses those who come to Christ. Jesus uses truth and love to persuade men to accept him John 12:32-33, 48; 2 Cor. 5:14-15). Calvinists are reading into the text an arbitrary decree that is not there! (3) The gospel is for all (Mark 16:15-16), but not all men will accept it (2 Thess. 1:7-10). Those who refuse to accept Christ do so because of their own willful rejection (Matt. 13:14-15; 23:37)- not because of some arbitrary decree. Paul Butler says, “Man’s rejection by God is caused by man’s rejection of God.” (4) Jesus said, “He that hath ears to hear, let him hear” (Matt. 11:15). Jesus did not say, “The Holy Spirit will supernaturally open your hearts so you can believe.” In Matthew 11:15 Jesus was teaching that man has a responsibility to have an “honest and good heart.” That is not the work of the Holy Spirit. If a man does not have an “honest and good heart,” he cannot and will not come to Jesus. (5) In context John 6:40 explains John 6:37 and 39. It explains who the Father has given unto Jesus: Those who “beholdeth” and “believeth” on the Son! Both of these verbs are present tense verbs indicating continuous action. Those who continue to behold and believe on the Son are the ones whom the Father has given unto Jesus. It is our own individual free-will responsibility to continue to believe. We are not forced or coerced against our will.

John 6:44: “No man can come to me, except the Father that sent me draw him: and I will raise him up in the last day.”

John Calvin said: “But nothing is accomplished by preaching him if the Spirit, as our inner teacher, does not show our minds the way. Only those men, therefore, who have heard and have been taught by the Father come to him. What kind of learning and hearing is this? Surely, where the Spirit by a wonderful and singular power forms our ears to hear and our minds to understand.”

W.J. Seaton said: “Here our Lord is simply saying that it is impossible for men to come to Him of themselves; the Father must draw them.”

Response: (1) Calvin assumes the drawing is a miraculous operation. We base truth on clear biblical teaching – not assumptions. (2) The next verse explains how God does the drawing and it is not miraculous. It is written that one must be taught (Jer. 31:31-34; Isa. 54:13). One must hear and one must learn! This is not miraculous! God draws men through teaching. “Faith cometh by hearing and hearing by the word of God” (Rom. 10:17). The book of Acts is proof positive that Christianity is a taught religion – not a caught religion in the sense that the Holy Spirit must convert a man separate and apart from the word of God. The means and the method the Father uses to draw men is the preached word (Matt. 28:18-20; Mark 16:15-16; Acts 4:4; 8:4, 12; 11:26; 15:7; 18:8; 20:20; 1 Cor. 1:18-21; 2:1-4; Col. 2:7; 2 Thess. 2:15; 2 Tim. 2:2; etc.). (3) Why did our Lord invite all men to come to him if he knew that it was impossible for some of them to come (Matt. 11:28)? That does not make sense. (4) Guy N. Woods said: “Some are not drawn, because they do not will to do so; it has been well said. that a magnet draws iron, but not all objects are drawn by magnets, because all are not iron! Similarly, one must be of the right disposition and have the proper response to the drawing power of the Father which he exercises through the gospel.” (5) John 12:32-33 also teaches we are drawn to the Lord through Christ’s death on the cross. Some appreciate his death, and sadly, some do not.

Acts 16:14: “And a certain woman named Lydia, a seller of purple, of the city of Thyatira, one that worshipped God, heard us: whose heart the Lord opened to give heed unto the things which were spoken by Paul.”

John Calvin said:

Indeed, it does not so stand in man’s own impulse, and consequently even the pious and those who fear God still have need of the especial prompting of the Spirit. Lydia, the seller of purple, feared God, yet her heart had to be opened to receive Paul’s teaching (Acts 16:14) and to profit by it. This was said not of one woman only but to teach us that the advancement of every man in godliness is the secret work of the Spirit.

Charles Hodge said:

The truth is compared to light, which is absolutely necessary· to vision; but if the eye be closed or blind it must be opened or restored before the light can produce its proper impression.” Hodge tries to use the case of Lydia as proof of the direct operation of the Holy Spirit in conversion.

W. 1. Seaton said:

One outstanding illustration of this teaching of irresistible grace, or effectual calling, is certainly the incident that we read in Acts 16. The apostle Paul preaches the gospel to a group of women by the riverside at Philippi; and as he does so, ‘a certain woman named Lydia heard us: whose heart the Lord opened, that she attended unto the things that were spoken of Paul.’ Paul, the preacher, spoke to Lydia’s ear – the outward call; but the Lord spoke to Lydia’s heart – the inward call of irresistible grace.

Response: (1) Calvin’s admission that Lydia “feared” God before God “opened” her heart destroys his teaching of Total Depravity. (2) It is a complete assumption that God opened her heart by a direct secret operation of the Holy Spirit. The text does not tell us what Calvin believes. Calvin gives us a classic case of eisegesis – i.e. reading into the text what is not there. (3) The word “heart” is used figuratively. Consider: John 12:40; Matthew 9:4; 13:15; Mark 2:6; and Romans 10:10. The word “opened” is evidently used figuratively – i.e. to expand or broaden the mind. Luke 24:45 states, “Then opened he their mind.” Jesus “opened” the mind of the apostles by explaining the Scriptures to them not by a direct operation of the Holy Spirit. The word “opened” was simply a way of saying that the person came to an understanding of, and a belief in, the message under consideration. It is analogous to Paul’s statement in Ephesians 1:18, “having the eyes of your heart enlightened.” ( 4) Acts 16:14 indicates that the Lord opened her heart through the things which were spoken by Paul. The Spirit’s work in conversion is not something done directly upon the heart apart from the preached Word. (5) J.W. McGarvey said, “The assumption, therefore, that her heart was opened by an abstract influence of the Spirit, is entirely gratuitous and illogical, while the real cause is patent upon the face of the narrative in the preaching done by Paul.” ( 6) Dr. Richard Oster said, “It is significant that this opening of the heart came only after she had heard what was said by Paul. Perhaps the method of opening her heart was the preached word (cf. Luke 24:45).” (7) The word “heard” is an imperfect tense verb which means continuous action in the past. Lydia kept on hearing Paul. The hearing occurred before the opening of the heart. Wayne Jackson states, “The implication here is the exact opposite of that demanded by Calvinism. That doctrine alleges that one cannot give honest attention to the Word of God until the Lord first opens the heart, but this passage actually demonstrates otherwise. She kept on listening and thereby her heart (understanding) was opened by God!” (8) The words “give heed” implies that Lydia had a choice in her obedience. Study: Acts 8:6-12; 20:28; Luke 8:18 and Hebrews 2:1-2. (9) There are many passages which demonstrate that God, as a general rule, works through means and not directly (2 Kings 5:1-14; Matt. 6:11; 2 Cor. 9:10).

Romans 10:16-17: “But they did not all hearken to the glad tidings. For Isaiah with, Lord, who hath believed our report? So belief cometh of hearing, and hearing by the word of God.” John Calvin said, “To whom hath the arm of the Lord been revealed. – By this, he means that only when God shines in us by the light of His Spirit is there any profit from the word. Thus the inward calling, which alone is effectual and peculiar to the elect is distinguished from the outward voice of men.”

Calvin believed that the Word of God could only produce faith in a heart of one already illumined by the Spirit of God. In commenting on Romans 10:17, Calvin admits that when Paul makes “hearing the beginning of faith he is describing only the ordinary arrangement and dispensation of the Lord which he commonly uses in calling his people – not, indeed, prescribing for him an unvarying rule so that he may use no other way.”

Response: (1) Calvin assumes his doctrine of total depravity is true. He insists they did not believe because they could not believe. The text does not say what Calvin believed. (2) If one must be regenerated before he can hear, then he is regenerated before he has faith. This contradicts many Bible passages (John 8:24; Acts 11:14; 16:14; Rom. 1:17; 5:1; Gal. 3:11). (3) Personal responsibility is definitely set forth in this verse. If anyone does not believe, it is because he does not “hearken” to the message preached – not because of inherited total depravity. Notice the parallel between “hearken” and “believed” with “glad tidings” – i.e. the gospel and “report.” To have a saving faith is to hearken – i.e. hear and obey. (4) Every case of conversion in the Bible involved a teaching situation. Christianity is a taught religion (John 6:45; Acts 4:4; 8:4; 11:26; 18:8; 20:20; Col. 2:7; 2 Thess. 2:15; 2 Tim. 2:2). There is no example in the Bible where the Holy Spirit supernaturally infused faith into an individual. A saving faith comes when an honest and good heart is taught truth found in the word of God and then that truth is accepted and appreciated and appropriated.

Conclusion

There is not one passage in the entire Bible which directly or indirectly teaches Calvinism’s doctrine of Irresistible Grace. In fact, it contradicts God’s word. Calvinism would make God a “respecter of persons.” But, the Bible says He is not! It is God’s will for all men to be saved; therefore, salvation is conditioned only on man’s will. God is always willing for all men to be saved. Calvinism is false doctrine. Let us follow the truth in God’s word and reject the false doctrine of Calvinism!

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By Dr. John Hobbs

The third cardinal doctrine in Calvinistic Theology is the doctrine of “Limited Atonement.” It is the “L” in the T-U-L-I-P acrostic. Most Calvinists prefer the term “Particular Atonement” or “Definite Atonement.”

What Calvinists Believe About Limited Atonement

The question may be put this way: When Christ died on the cross, did he pay for the sins of the entire human race or only for the sins of those who he knew would ultimately be saved? Calvinists would answer the latter group.

The Foundational Basis for Limited Atonement

The doctrine of Limited Atonement is based on the concept of double jeopardy (trying a person twice for the same crime). The argument goes like this: If Jesus died for the sins of all men, then the sins of all men are paid for and one has already been judged for those sins. On the Day of Judgment, if God would bring a man into judgment and commit him to hell even though Jesus had already paid for his sins, God would be putting that person in double jeopardy. God would be unjust – something he is not (Deut. 32:4).

The argument is: Since we do not permit double jeopardy in our own legal system, surely we would not expect God to do something we would not do.

Calvinists argue therefore – Jesus actually died only for the sins of the elect, the chosen, the saved.

However, just because there is an analogy from a human viewpoint, this does not prove that it coincides with the truth of God’s word.

Isaiah 55:8-9 states, “For my thoughts are not your thoughts, neither are your ways my ways, saith Jehovah. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.” Proverbs 14:12 states, “There is a way which seemeth right unto a man; but the end thereof are the ways of death.” We are warned: “Lean not upon thine own understanding” (Prov. 3:5).

We do not formulate doctrine by analogies or examples. They may illustrate doctrine, but they do not prove doctrine. We must determine truth from the Word of God and not human reasoning. There are some great truths of scripture which are beyond our comprehension and we accept because the Bible teaches them (such as, the Trinity, God’s love, nature of sin, and such like), and therefore are not proved by reason, but are known by revelation.

Scriptures Used by Calvinists to Support Limited Atonement

Calvinists use the above Scriptures as proof texts that Christ died “only” for the elect.

Christ died for his people. That is the main point of these verses! However the Bible does not teach Limited Atonement – that Christ died “only” for the elect, “only” for a limited class.

Calvinists “twist” and “pervert” other plain Scriptures that clearly teach that Christ died for all men. They do so unto their own destruction (2 Pet. 3:15-17). When we come to the Bible, we must take all of it to arrive at total-saving truth. Psalms 119:160 states, “The sum of all thy word is truth.” Matthew 4:4 says, “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” It takes all of Scripture for the man of God to be complete (2 Tim. 3:16-17). We must preach “the whole counsel of God” (Acts 20:27).

Christ died for all men. Christians appreciate the fact that Christ died for them. The verses used by Calvinists emphasize that point. Unbelievers do not appreciate that fact and therefore do nothing about it.

A True Story Concerning Hebrews 2:9

In 1980, I took second year New Testament Greek through Wheaton College at the Summer Institute of Linguistics in Dallas, Texas. My professor was Dr. John Werner, an outstanding world-recognized Greek scholar. But, he was a Calvinist through and through. One day we were reading the book of Hebrews in class. When it came my time to read, I was to translate Hebrews 2:9. I translated the verse, “But we behold him who hath been made a little lower than the angels, even Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste of death only for the elect.”

My professor and the class laughed. After the laughter subsided, I added, “Excuse me – that should be – for every man.”

Brethren, if the grammar makes sense, anything else is nonsense. To deny that Jesus tasted of death “for every man” is to deny the plain and clear teaching of Scripture! Dr. Werner agreed that the verse should be translated “for every man.” But, he denied that is what it meant. He believed that it meant “every redeemed man” even though that is not what the text says!

We should not base biblical doctrine on “feeling” or “thinking.” Biblical doctrine is based on God’s Word!

If the Holy Spirit wanted to say that Christ died only for the elect, he could have easily done so. But, he did not do so. There is no “specific” passage in the entire Bible that teaches Limited Atonement.

Wayne Grudem, a Calvinist, says, “Hebrews 2:9 is best understood to refer to every one of Christ’s people, every one who is redeemed.”

Grudem is reading the Bible with his rose colored glasses on and sees what he wants to see instead of what is really there! The text does not say that Christ tasted of death for every “redeemed” man. Grudem is reading into the text something that is not there. This is something that God’s Word explicitly forbids (Rev. 22:18-19; 1 Cor. 4:6; Gal. 1:8-9; 3:15; 2 John 9-11; Matt. 4:4; Prov. 30:5-6; Deut. 4:2; 12:32).

The words every man in Hebrews 2:9 are translated from the Greek word pantos (in form it is a genitive masculine or neuter singular word from the adjective pas, pasa, pan meaning “all” or “every”).

Bruce says:

Alford says, “The singular brings out, far more strongly than the plural would, the applicability of Christ’s death to each individual man.” Jesus died for each individual person (which equals all mankind). The singular pantos emphasizes his care and love and concern for every human being!

This fact is a strong factor for each individual person to give his life back to him and live a holy God-fearing life (2 Cor. 5:14-15).

This same Greek word, pantos, is found in Matthew 13:19 and is translated “when any one.” It is obvious in Matthew 13:19 that the Greek word refers only to lost human beings.

It is interesting that the Greek New Testament uses the word pantos at least once specifically to refer “only” to condemned human beings. Calvinists say that the word pantos in Hebrews 2:9 refers “only” to saved “redeemed” people. If the word pantos in Matthew 13:19 refers only to lost people who will spend eternity in hell, does that mean that in Hebrews 2:9 that the same group is being considered? No!

Can the word pantos refer to all mankind including those who appreciate Christ’s death for them? Of course! Christ “tasted of death for every man.” It is important to understand that the meaning of pantos will have to be determined by the context. Therefore, we can conclude that in Hebrews 2:9, the Greek word pantos refers to all humans period – not just the saved, not just God’s special people. Jesus died for all humans – those who are lost and those who are going to heaven. Calvinists deny the plain teaching of God’s Word and add to it when they say Jesus tasted of death for every “redeemed” man.

An Examination of God’s Word and Limited Atonement

The Bible is very clear that Jesus died for the sins of “all men” and not just for “the elect.”

Consider these passages as to who Jesus died for:

A Study of 1 John 2:2

One passage that must be the focus of our attention is 1 John 2:2. Here John wrote, “And he is the propitiation for our sins; and not for ours only, but also for the whole world.”

Vine defines “propitiation” as “a means whereby sin is covered and remitted.” The text is very clear that sin covering has been provided “for our sins” – that is, Christians’ and “for the whole world,” or all humanity. If there was ever a verse in the Bible that taught the possibility of unlimited salvation – this is it!

Brown says that the word “world” is the “sphere of human beings and of human experience.” The apostle John uses the word “world” several times to refer to all humanity (John 1:29; 3:16-17; 4:42; 12:46-47; 1 John 4:14).

It is sad that some people “twist” the scriptures from their true meaning (2 Pet. 3:15-17). The same basis for forgiving one man’s sins is also the same basis for forgiving the sins of all men – the death of Christ.

It is not implied or taught that sins are forgiven unconditionally. The Bible does not teach the doctrine of Universalism, i.e. all men will be saved. The Bible does teach that only those who appropriate the blood of Christ over their sins will be saved (Rom. 6:3-4, 17-18; 1 Pet. 1:22; Rev. 2:10; 7:14).

There are several problems with Grudem’s twisting of Scripture:

(1) Grudem does not deal with the word world in his defense of Calvinism. It is obvious that John uses the word “world” in the verse and in the other verses cited to refer to all humanity. Jesus died for all mankind.

(2) It is true that the word for in the phrase for the whole world is the Greek word peri. I agree that it means “concerning” or “with respect to.”

Robertson says that pen has a sense similar to hyper in the verse. The word hyper means “in behalf of.” It must be pointed out that the word for in the phrases for our sins and not for ours only in 1 John 2:2 is translated from the Greek word peri.

The Holy Spirit inspired John to use the Greek word peri three times in 1 John 2:2. This word is sufficient to define the way Christ is the sacrifice “for our sins” but not “for the sins of the whole world.”

Grudem says that the preposition peri “is ambiguous.” He is straining the gnat and swallowing the camel in order to avoid accepting the clear truth. Grudem would say that its third use in the verse is ambiguous but not its first and second uses.

The emphasis in the verse is on Christ’s “propitiation” — not the preposition “for.”

John says Christ’s propitiation is “for our sins” and “not for ours only” but also “for the sins of the whole world.”

A Study of 1 Timothy 4:10

Paul wrote, “For to this end we labor and strive, because we have our hope set on the living God, who is the Savior of all men, specially of them that believe.”

This verse is important to the discussion. Here the apostle clearly states the salvation of all men. He does not teach Universalism. But, he does teach that salvation has been provided for all men, i.e. all humanity. However, that salvation is appropriated and appreciated by those who believe. All men are potentially saved by Christ’s death, but only those who appropriate the blood of Christ over their sins will be saved.

Grudem says:

Grudem misses it again.

(1)    No, Paul is not teaching that every single person will be saved. No New Testament writer ever taught that.

(2)   There is no problem with taking the word Savior as referring to God the Father. He is the Savior of all men in that He sent Jesus to die for all men (John 3:16; 1 John 4:10). The Father and the Son are one in purpose, aim, plan, and design (John 10:30).

(3)    For Grudem to say that the word Savior does not refer to “sins” shows his theological bias. In Matthew 1:21, the child is to be called Jesus. Why? Because he will save his people from their “sins.” The word “Jesus” means “Savior.” Grudem does not want 1 Timothy 4:10 to refer to “sins,” so he denies it.

(4)    God desires “all men to be saved and come to the knowledge of the truth” (1 Tim. 2:4). Jesus “gave himself a ransom for all” (1 Tim. 2:6). Salvation for “all men” has been provided (1 Tim. 4:10). However, this salvation is “specially” for those who “believe.” This word does not imply that all will be saved. The Greek word malista translated “specially” is also translated “particularly” or “especially” in 1 Timothy 5:17 and “above all” or “especially” in 2 Timothy 4:13. Paul is saying that God is potentially the Savior of all men. For the individuals who “will” to come to the Lord, these individuals “will in no wise be cast out” (John 5:40; 6:37).

J.W. Roberts wrote, “He is the savior (potentially) of all men, but especially (or actually) of believers.”

Dr. J. C. Davis states, “God is the potential Savior of all men (John 3:16; Rom. 10:13; 2 Pet. 3:9). God is the actual Savior of believers” (Heb. 5:8-9; 2 Thess. 1:8; Rev. 2:10).

J. N. D. Kelly wrote, “Paul is no doubt giving expression to his conviction that the certainty of salvation belongs in an especial degree to those who have accepted Christ.” True!

1 Timothy 4:10 is like Galatians 6:10. Christians are to “work that which is good toward all men and especially toward them that are of the household of the faith.” We have an obligation to do “good toward all men” (even the ones who have not named the name of Christ). But, we have a special obligation to help those who are Christians. Christ died for all men but especially for those who believe.

An Invitation Is Given to All Men

In Matthew 11:25, Jesus said, “Come unto me, all ye that labor and are heavy laden, and I will give you rest.” The church, the bride as it is called, and the Holy Spirit perpetuate that invitation as shown by John in Revelation 22:17:

The invitation is given to all men. Why offer salvation to all if that is not possible? The text says “whosoever” will.

God Desires All Men to Be Saved

In (2 Peter 3:9) we read:

God wants “all” to come to repentance! Boettner, a Calvinist, denies that it is God’s plan for all to be saved. Seaton, a Calvinist, asks, “The over-riding question must always be the Divine intention; did God intend to save all men, or did He not?”

The fact that God desires that “all” should come to repentance implies that God has provided provisions for “all.” Christ died for all men. This verse teaches that if a man is lost, it is against God’s will because he wants “all” to come to repentance and be saved.

In 1 Timothy 2:4, Paul wrote, “Who would have all men to be saved, and come to the knowledge of the truth.” Here again God’s Word is clear. God desires that all men be saved.

In (Ezekiel 33:11) we read:

God desires that the wicked turn from his evil ways and live. God does not want or wish that any person be lost.

Paul Enns, a Calvinist, wrote, “If God is sovereign then His plan cannot be frustrated, but if Christ died for all people and all people are not saved, then God’s plan is frustrated.”

God is sovereign, but his plan involves the free will of man. His plan is that those who by their free will elect to believe and become obedient will be saved.

God is “frustrated” or “grieved” when men do not respond to his saving grace (Gen. 6:5-6; Mark 3:5; Luke 19:41; Eph. 4:30).

God’s desire and will is frustrated when men are lost. God wants “all” to come to repentance and “all men” to be saved. He has no pleasure in the death of the wicked (Ezek. 33:11). “God is not willing that any should perish” (2 Pet. 3:9).

But, some will perish — not because Jesus did not die for them. He died for each individual person to show his intense love. If an individual is lost, it is because he has rejected God’s intense love. God does not desire it that way. But, he respects the right of a person to make his own decision.

Pardon for Sins Can Be Rejected

It is possible for pardon and salvation to be offered and rejected. In 1829 two men, Wilson and Porter, were apprehended in the state of Pennsylvania for robbing the United States mail. They were indicted, convicted, and sentenced to death by hanging. Three weeks before the scheduled execution, President Andrew Jackson pardoned one of the men, George Wilson. This was followed by a strange decision. George Wilson refused the pardon! He was hung because he rejected the pardon.

Today, God has provided eternal salvation and pardon for all men. He has accomplished this by sending his one-of-a-kind Son to die for the sins of each and every individual person. However, this salvation can be refused.

If one chooses not to appropriate the blood of Christ over his sins initially and continually, he is refusing and rejecting the salvation which has been provided for him by God Almighty. While we can recognize the foolishness of such a decision, we must be aware of the fact that the majority of mankind will refuse their pardon (Matt. 7:13-14; Luke 13:23-24). How sad!

Why Did God Create Man?

A lady asked me, “Why did God create man if he knew so many would be lost?”

This is a thought-provoking question. I answer this with two thoughts:

(1)    Whatever God does is right and just. We may not understand what he does but that is because we are human and finite while he is divine and infinite (Isa. 55:8-9). Deuteronomy 32:4 states, “For all his ways are justice: A God of faithfulness and without iniquity, just and right is he.” God himself asked Job, “Wilt thou even annul my judgment? Wilt thou condemn me, that thou mayest be justified?” Job attacked and condemned the present righteousness of God. Job sinned by doing this. Job later repented Job 40:35; 42:1-6).

(2)    I think the answer to this tough question is that God respects our free moral agency. If a man is lost, it will be his fault — not God’s! God has done everything possible for the salvation of each person. God will not overtake one’s will and force him to obey. Life is what we make it! We can avail ourselves of God’s love or we can spurn it and reject it. The choice is ours (Deut. 30:11-15; Joshua 24:15; Acts 2:37, 40).

Seaton, a Calvinist, said, “If it was God’s intention to save the entire world, then the atonement of Christ has been a great failure, for vast numbers of mankind have not been saved.”

Seaton misses it. Christ’s death was not a failure. The failure is man’s free moral will. Man by his own free will chooses not to obey. Christ is “the author of eternal salvation unto all them that obey him” (Heb. 5:9; cf. John 3:36; Rom. 6:17-18; 2 Thess. 1:8; 1 Pet. 4:17).

On the Day of Judgment if a person is cast into the Lake of Fire for all eternity, it will be his own failure – not God’s! The failure lies with man not with God.

Calvinists say they focus on God’s sovereignty while we focus on man’s free will. I say it is not an either/or situation; it is a both/and situation. Both of the these concepts are respected in the scriptures. We must accept both.

Conclusion

To deny the Bible teaching that Christ died for all is to make God a respecter of persons – unjust and unmerciful. The doctrine of limited atonement is false. All men are potentially saved. If a person refuses pardon, death is not the fault of the one who offered mercy, but of the one who refused to accept it.

(Editor’s Note: The word atonement means to cover or conceal. It is an Old Testament word and is not found in the New Testament. The sins of people before the cross could be atoned, but after the cross the sins of the obedient believer were forgiven. There is a dramatic difference. Under Moses there was a remembrance made of atoned sins year by year [Heb. 10:3 — the blood of bulls and goats could not take away sins]. The blood of animals could cause God to overlook sins while remembering them year by year, but could not remove the sins. This was atonement. The blood of the Lamb of God is able not to merely cover or bypass sins, but to remove every transgression and disobedience. To receive the forgiveness available in the blood of the cross, one must obey [Heb. 5:7-8].)

By H. A. (Buster) Dobbs

Vol. 121, No. 08

The Bible teaches that works have nothing to do with salvation, and it teaches that works are necessary to salvation.

Still, the Bible does not contradict itself.

How can this be? How can the Bible say two things that seem to be diametrically opposed and yet not contradict itself? It would appear to be self-evident that works cannot be both necessary and unnecessary to salvation.

Since the Bible is inspired of God (2 Tim. 3:16-17), it must be true and therefore cannot contradict itself. Truth, in order to be truth, must be coherent. If two statements contradict, either one or both of them must be false, but there is no way they can both be true. How, then, do we deal with the fact that the Bible says works are not necessary to justification, and also says that we are justified by works?

Some assume a “take your pick” attitude and go blithely down the path not knowing how to reconcile the two statements — and, possibly, not caring. The honest person however cannot do this and must either reject the Bible or find a logical way to harmonize the two statements.

Various Works

To understand the Bible we must define its terms correctly. It is necessary to understand accurately how Bible writers use the word “works” (sometimes “deeds”), or we will be confused. A survey of how the Bible uses this word will help us to avoid the confusion of misunderstanding. A failure to understand something correctly leads to incomprehension and perhaps unbelief.

Following is a partial list of “work(s)” mentioned in the Old and New Testaments:

• The work God does — Gen. 2:2; Judges 2:7; Ps. 71:17; 1 Cor. 12:6; John 6:28-29; John 10:37; John 14:10
• The work man does in providing food and shelter — Gen. 3:17-19; Exod. 23:12; Exod. 26:1; Eccl. 2:4; Matt. 21:28
• The work man does in obeying specific commands of God — Gen. 6:13-22; John 9:4; 1 Cor. 15:58
• Work of iniquity (evil) — Ps. 6:8; Ps. 14:1; Jer. 1:16; Ezek. 33:26; Matt. 7:23; Luke 13:27; John 3:19; Rom. 1:27; Eph. 4:19; Rom. 13:12 (“works of darkness”); Gal. 5:19-21 (“works of the flesh”)
• Work of righteousness (good) — Ps. 15:2; Acts 10:35; Matt. 5:16; Rom. 3:27; 1 Cor. 3:13-14; 2 Cor. 9:8; Gal. 6:10; Eph. 2:10; Titus 2:14; James 1:4; James 3:13
• Works that are worthy of repentance — Acts 26:20
• The mighty works (signs, miracles) of Jesus — Matt. 11:23-24; John 10:32; Acts 2:22
• Works of the Law of Moses — Rom. 3:20; Rom. 3:28; Gal. 2:16; Gal. 3:2
• Greater works done by Jesus’ disciples — John 5:20; John 14:12
• Good and bad works by which all men shall be judged — Rom. 2:6; 1 Pet. 1:17; Rev. 20:12-13; Rev. 22:12
• Human works apart from works of God — Rom. 9:11; Rom. 11:6
• Converts to Jesus — 1 Cor. 3:14
• Apostolic signs, and wonders, and mighty works — 2 Cor. 12:12
• Work of sinless perfection — Eph. 2:9; Col. 2:21-23
• The power that works in the saved — Eph. 3:20; Eph. 4:12
• The word of God that works in the believer — 1 Thess. 4:11; 2 Thess. 1:11; 1 Tim. 2:10; 1 Tim. 5:12; 2 Tim. 2:21
• Works that justify — James 2:24; James 3:13
• Works of the devil — 1 John 3:8
• The ungodly works of ungodliness — Jude 1:15

This gives a sample of various “works” mentioned in the Bible. It is a mistake to suppose that the word work(s) always refers to condition of acceptance with God. It does not!

Even a casual glance at this list will convince the thoughtful Bible student this is a complicated subject, having many interrelated parts. It is difficult to deal with because of the need to take different relationships or points of view into consideration.

The mighty acts of Jehovah are works. Creation (Ps. 8:3-6; Ps. 19:1; Ps. 33:4; Ps. 92:5; Ps. 102:25; Ps. 104:24), redemptive acts in history like the Exodus (Judges 2:7-10).

Jesus is our perfect example in all things (1 Pet. 2:21). The Savior went about doing good (Acts 10:38-39; John 4:34; John 5:36; John 10:25-38; John 15:24; John 17:4). His words and his works confirmed his authority and mission.

Humans are sinless at birth, seeing that Jehovah is the Father and Giver of the human spirit (Heb. 12:9; Eccl. 12:7). As the child matures it comes to understand that some things are right and other things are wrong, but chooses to do wrong things and ignore right things. This is called sin — sin of omission and sin of commission. This is the something a person knowingly does to himself. Iniquity separates a soul from its God (Isa. 59:2). Those who die in sin cannot go where Jesus is; they “shall not inherit the kingdom of God (John 8:21; Gal. 5:19-21).

In his infinite compassion Jehovah sent Jesus to offer himself sacrifice for sins (John 3:16; John 10:18; Matt. 26:28).

We access the grace of God and the blood of the Lamb of God through belief (John 8:24).

“They said therefore unto him, What must we do, that we may work the works of God? Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent” (John 6:28-29).

Saving belief is a work that includes other works. Faith is shown by works (James 2:18). “Faith without works is dead” (James 2:20). Abraham was justified by works produced by faith (James 2:21-22). Works make faith perfect (James 2:22). Sinners are justified by works and not by faith only (James 2:24). Faith without works is dead (James 2:26).

Jesus said, “He that believeth (a work) and is baptized (a work) shall be saved” (Mark 16:16). “Seest thou how faith wrought with his works, and by works was faith made perfect?” (James 2:22). In baptism the sinner, “is buried with Christ” and is “raised with him through faith in the working of God, who raised him from the dead” (Col. 2:12). In baptism we are buried “with” Christ and we are raised “with” him believing that God will keep his promise to save “he that believeth and is baptized.” Peter tells us that baptism saves (1 Pet. 3:21). In baptism our sins are washed away (Acts 22:16).

The spirit that is born again in the water of baptism (John 3:5) enters the kingdom of God, where faith continues to work, bringing glory to God (Matt. 5:16). The saved “work the work of the Lord” (1 Cor. 16:10), abound “in every good work” (1 Cor. 9:8). Servants of righteousness “end shall be according to their works” (2 Cor. 11:5). The child of God is “created in Christ Jesus unto good works” (Eph. 2:10); the saint is “fruitful unto every good work” (Col. 1:10). The Christian “works out his own salvation with fear and trembling” (Phil. 2:12). Paul prayed that God the Father may “comfort your hearts and establish them in every good work and word” (2 Thess. 2:17). Women professing godliness are to adorn themselves “with good works” (1 Tim. 2:10). If a man desires the office of bishop, he desires “a good work” (1 Tim. 3:1). Widows to be enrolled are to be “well reported of for good works” (1 Tim. 5:10). The new covenant lauds the good works of some that are “evident, and cannot be hid” (1 Tim. 5:25). Those described as “a vessel unto honor” are “prepared unto every good work” (2 Tim. 2:21). “The man of God” is “furnished completely unto every good work” (2 Tim. 3:17). Preachers are to be “an ensample of good works” (Titus 2:7), “zealous of good works” (Titus 2:14). Followers of Jesus are to “be ready unto every good work” (Titus 3:1). Paul desired “that they who have believed God may be careful to maintain good works” (Titus 3:8). “God is not unrighteous to forget your work and the love which ye showed toward his name, in that ye ministered unto the saints, and still do minister” (Heb. 6:10). “Let us consider one another to provoke unto love and good works” (Heb. 10:24). Our Lord Jesus “make you perfect in every good thing to do his will, working in us that which is well-pleasing in his sight, through Jesus Christ; to whom be the glory for ever and ever. Amen” (Heb. 13:21).

The “wise and understanding among you? let him show by his good life his works in meekness of wisdom” (James 3:13). Behave seemly among the pagans, “that, wherein they speak against you as evildoers, they may by your good works, which they behold, glorify God in the day of visitation” (1 Pet. 2:12). “My Little children, let us not love in word, neither with the tongue; but in deed and truth (1 John 3:18). Jesus knows and commends the works of his disciples on earth (Rev. 2:2, Rev. 2:9, Rev. 2:19; Rev. 3:8). Those who die in the Lord are blessed because “their works follow with them” (Rev. 14:13).

On the last great judgment day, God will render unto every man “according to their works, whether they be good or evil” (Eccl. 12:14; Rev. 20:12-13; Rev. 22:12).

It is because of a present and future judgment that we must avoid the works of the flesh … the works of darkness … the works of the devil. Abstaining from all evil works is critical to the believer.

In the light of what the new covenant has to say about the importance of good works — works of faith — works that justify (James 2:24) — it seems strange that anyone would say that works have nothing to do with salvation … unless, of course, he is blinded by denominational dogma.

The Bible does warn us that we cannot live to maturity and be sinless (Rom. 3:27; Eph. 2:8-9; Rom. 4:2-6). “All sin and fall short of the glory of God” (Rom. 3:23). It also tells us the works of the Law of Moses cannot save us (Rom. 9:32; Gal. 2:16; Gal. 3:10). If eternal salvation could come by the Mosaic Law, then the death of Jesus was needless, because the people had that law for 1,500 years before Jesus was born of a woman (Gal. 2:21). We are also told that we cannot save ourselves by austerities (Col. 2:18).

Some honest person may be misled into wrongly supposing that when the Bible tells us we cannot be saved by our own works because it is not possible for us to live without sin — sooner or later all will sin and fall short of God’s glory, that it is saying that even works of faith and righteousness — works of God — do not save. Also some will read Bible passages which say that the works of the Law of Moses cannot save, and mistakenly conclude that works have nothing to do with salvation. This study should clear that up because it gives indisputable proof that there is no justification without works.

It is indisputably true that works are necessary to justification (James 2:24), but it is also true that some works cannot save — the work of living a perfectly sinless life — the work of devising our own scheme of redemption — the works of the Law of Moses — the works of darkness, which are the works of Satan.

So, it is true that works both save us and have nothing to do with our salvation, depending on what kind of works you are talking about.

It is not possible for a reasonable adult to be sinless and therefore, in this sense, one cannot save himself by his own works. We cannot be saved by the works of Satan, nor by the works of the Law of Moses, nor by any human invention. Such works have no power to save and many of them are an offense to God.

Still, it is true that the work of faith (the works produced by faith, see Rom. 1:5; Rom. 16:26), bring the sinner into a right relationship with his Creator, help to maintain that relationship, and will one day be the reason for his promotion to glory (Matt. 25:31-46). To say that works have nothing to do with salvation is to fly in the face of Bible teaching.

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