Some seem to think that the gospel is relevant only at the point that a person becomes a follower of Christ. After that, the work of Christ in saving sinners can be safely left behind, and we can move on to other matters.
Not so, argues Derek Thomas.
Consider:
In Rom 1:15, Paul expresses his eagerness to preach the gospel to those who are already believers.
In Rom 16:25 the apostle asserts that the gospel is able to strengthen those same believers.…
…
Ian Paul compares and contrasts two encounters with Jesus: that of Nicodemus (John 3) and of the Samaritan Woman (John 4):
| John 3 | John 4 | |
| Who is involved? | A respectable named Jewish man | An outcast unnamed Samaritan woman |
| Who initiates the encounter? | The person themselves | Jesus |
| When does the meeting occur? | In the evening | In the broad daylight |
| What is the literal significance of this? | In a hot climate, it would be natural to meet to discuss things in the evening—and Nicodemus might have been wanting to keep the meeting secret or at least discreet. |
‘Grace is getting what we don’t deserve. Mercy is not getting what we do deserve.’ (Anon)
‘We were born broken. It is the grace of God that mends us.’
‘Grace does not destroy nature, it perfects it.’ (Thomas Aquinas)
I am not what I might be,
I am not what I ought to be,
I am not what I wish to be,
I am not what I hope to be;
But I thank God I am not what I once was, and I can say with the great apostle, ‘By the grace of God I am what I am.’…
J.I. Packer writes:
‘The basic difference between the two positions is not, as is sometimes thought, that
Grace undergirds
(1) the doctrine of election to life. Paul wrote concerning the core of believing Jews, “there is a remnant chosen by grace” (kat eklogen charitos, Rom 11:5; cf. Eph 1:4–6).
(2) The doctrine of effectual calling. Concerning his life-transforming encounter with Christ near Damascus, the apostle wrote, “God … called me by his grace” (Gal 1:15).
(3) The doctrine of faith. Luke described disciples in Achaia as “those who by grace had believed” (Acts 18:27).…
A short bibliography focussing particularly on works dealing with the Thirty-Nine Articles of the Church of England (Article X of which is entitled, ‘Of Free Will’)
Boice, James Montgomery, Foundations of the Christian Faith, IVP, 1986.
Calvin, John, Institutes
Davie, Martin, Our Inheritance of Faith A Commentary on the Thirty Nine Articles, Gilead Books, 2013.
Demarest, Bruce, The Cross and Salvation
Edwards, Jonathan, On the Freedom of the Will
Gatiss, Lee, The Manifesto of the Reformation — Luther vs.…
‘Compatibilism’ refers to the view that divine sovereignty and human responsibility, being both taught in Scripture, must be compatible with each other, even if we cannot see exactly how.
A key conviction of semi-Pelagian and Arminian thinking is that the will must be free, otherwise we could not be held responsible for our actions:
…‘Unless man is really free, he cannot be justly held responsible for his actions, any more than for the date of his birth or the color of his eyes.
Do we have free will?
An answer to this question should not be attempted until we have defined the term.
J.I. Packer maintains that discussion of free will requires that certain distinctions be made:
1. If the phrase ‘free will’ be taken morally and psychologically, as meaning the power of unconstrained, spontaneous, voluntary, and therefore responsible, choice, the Bible everywhere assumes that all men, as such, possess it, unregenerate and regenerate alike.
2. If the phrase be taken metaphysically, as implying that men’s future actions are indeterminate and therefore in principle unpredictable, the Bible seems neither to assert nor to deny an indeterminacy of future action relative to the agent’s own moral or physical constitution, but it does seem to imply that no future event is indeterminate relative to God, for he foreknows and in some sense foreordains all things.…
According to Article X of the Thirty-Nine Articles of the Church of England:
…‘The condition of Man after the fall of Adam is such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith, and calling upon God. Wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that good will.’
