Unconditional Election

Personal and Unconditional Election - All who are to possess spiritual life were individually chosen by God to receive such life; moreover, this choice was not based upon any merit seen or foreseen in the elected; rather, this election was motivated by the sovereign love of God.

There are numerous scriptures teaching God has elected or chosen a people for salvation (Mt 24:24, Mt 24:31, Lk 18:7, Rom 8:33, Rom 9:11, Rom 11:7, Eph 1:4, Col 3:12, 1Thes 1:4, 2Thes 2:13, Tit 1:1, 1Pet 1:2, 1Pet 2:9). The elect are elsewhere described as having been given by the Father to Christ (Mt 1:21, Lk 1:21, Jn 6:37-40, Jn 10:25-29, Jn 17:1-2, Acts 18:10).

The scriptures offer no justification for the theory claiming election was based upon foreseen obedience in the elected. To the contrary, all men were foreseen as being disobedient (Ps 14:2-3, Rom 3:10-23, Rom 11:32, Eph 2:1-3, Tit 3:3-5). Accordingly, election could not have been based upon any spiritual activity in the elect since totally depraved man is spiritually dead and therefore spiritually inactive.

The scriptures teach that men were elected unto spirituality and obedience (Eph 1:3-5, Eph 2:8-10, 1Pet 1:2, 1Pet 2:9). Therefore, election could not have been based upon such criteria.

The doctrine of election is frequently charged with unfairness in that it is claimed to exclude some believers from the scheme of redemption. However, belief in Christ and obedience to His commandments are the consequences of election; therefore, all such persons are in fact the elect of God (Acts 13:48, 1Thes 1:4, 1Pet 1:2, 1Jn 4:19).

The wicked were not elected to hell in the same sense in which others were elected to heaven. Rather, God elected a people from the fallen mass of humanity while leaving all others to their self-determined destiny. Hence, the righteous will enter a kingdom prepared for them from the foundation of the world, but the wicked will enter fire which was not prepared for them, but for the Devil and his angels (Mt 25:31-46).

Total Depravity

Total Depravity of Natural Man - All men are sinners by nature and are dead to spiritual things while in their natural state.

The fact all men are sinners is asserted throughout the scriptures (Gen 6:5, Gen 8:21, Job 25:4-6, Ec 7:20, Is 64:6, Mt 19:17, Rom 3:10-23). The scriptures also teach all men must be spiritually quickened before entering heaven (Jn 3:3-5). This is because all men are born with a corrupted nature which is unsuitable for heavenly existence (Ps 51:5, Ps 58:3, Job 14:4, Job 15:14-16). Furthermore, all men fall under the general condemnation of Adam's transgression (Rom 5:12-14, 1Cor 15:21), and this is evidenced by the fact all men die.

The scriptures frequently describe natural man as being dead in trespasses and sins (Jn 5:25, Eph 2:1, Col 2:13). Being in a state of spiritual death, natural man is incapable of spiritual understanding, appreciation, and action (1Cor 2:14, Rom 8:5-10). A natural man therefore has neither the ability nor the desire to perform any spiritual activity (e.g. belief, baptism, etc.) which might give him eternal life (Jn 6:44-65, Jn 8:43-47, Jn 10:26, 1Cor 1:18, 2Thes 3:1-2, Rom 15:30-31).

Since spiritual activity derives from spiritual life, such activity can never be the cause of spiritual life. Spiritual life, like natural life, comes only from the quickening power of God (Jn 5:25-29, Eph 1:19-20, Eph 2:1, Col 2:13). Spiritual activity then manifests the life God has already given.

Total depravity does not imply natural man is without freedom of will. He has freedom to do both good and evil. However, the corrupted nature of man will cause him to choose evil as predictably as the righteous nature of God will cause Him to choose good. Accordingly, the scriptures present man's problem as being one of nature - not one of will (Mt 12:33-35, Rom 8:5-10, 1Cor 2:14-16, Eph 2:1-3).

Man's corrupted nature is itself the product of sin, deriving originally from the sin of Adam, and furthered by personal sins (Jn 8:34, Rom 6:15-18, 2Pet 2:19-22). Alcoholism both causes and is caused by drinking. Similarly, all sins tend to self-perpetuate through corruption of nature.

Quote...

I am convinced that there are many things in religion and the Scriptures that are made difficult on purpose to try men, and to exercise their faith and scrutiny, and to hinder the proud and self-sufficient.

Jonathan Edwards

Building a new home!

Well, it has been a while since I have posted anything, but hopefully, that will soon be corrected. We have been building a new home and it has been consuming all of my extra time, but the project is nearing completion. Between my family, my ministry, my job and the new home project, I really haven't had time to do much of anything else. Anyway, I write this just to let you know that I will be back to finish the Educating Children Series, and then maybe starting something new!

In the mean time, visit the photo journal of our new home: http://pl.scarbrough.net/

Blessings!
-DS

FOR WHOM DID CHRIST DIE?

A Question... For Whom Did CHRIST Die?

If the Father imposed His wrath due unto sin, and the Son underwent punishment for sin, then this was for:

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

In which case it may be said:

1. If the last be true, some of the sins of all men, then have all men some sins to answer for, and so shall no man be saved; for if God entered 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. cxxx. 2. We might all go to 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. ii. 20, 21.
   
2. If the Second, that Christ in their stead and room Suffered for all the sins of all the elect in the world. This is the truth!
   
3. 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. Let them choose which part they will.

What say ye?

Originally written by John Owen (1616-1683)