Life Brought To Light

LIFE BROUGHT TO LIGHT

by
W. E. Best

Scripture quotations in this book designated "NASB" are from the NEW AMERICAN STANDARD BIBLE, © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, and 1977 by the Lockman Foundation, and are used by permission. Those designated "translation" are by the author and taken from the Greek Text. All others are from the King James Bible.

This book is distributed by the
W. E. Best Book Missionary Trust
P. O. Box 34904
Houston, Texas 77234-4904 USA

CONTENTS

1 Introduction

2 Instruction To Declare Life Brought To Light

3 The One Who Has Saved Us

4 The Effectual Call Of Life To Light

5 Effectually Called By Jesus Christ

6 The Effectual Call Illustrated

7 Effectual And General Calls Contrasted

8 Effectually Called By The Gospel

9 Effectually Called To Faith

10 Effectually Called To A Holy Life

11 Salvation On The Basis of God's Purpose

12 Salvation On The Basis Of God's Grace

Various Interpretations Of The Way To Obtain Grace

The Common Grace Controversy

13 Grace Given In Christ Jesus

14 Grace Given The Elect Before The Times Of Ages

15 Grace Made Manifest

Christ Canceled Death

Christ's Continuing Life

16 The Method Of Bringing Life And Incorruption To Light

Life Brought To Light By The Gospel

Incorruption Brought To Light By The Gospel

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INTRODUCTION
II Timothy 1:8-10 --

Therefore be not ashamed of the testimony of our Lord, nor of me his prisoner: but suffer with [sugkakopatheson, aorist active imperative of sugkakopatheo, a compound verb with the prepositional prefix sun, meaning with, and the verb kakopatheo, meaning to suffer afflictions or to show endurance in trials and afflictions] me in the gospel according to the power of God; The one who has saved [sosantos, aorist active participle of sodzo, which means has saved] us, and who has called [kalesantos, aorist active participle of kaleo, which means has called] us with a holy calling [klesei, instrumental of klesis, which means call, calling, or station in life], not on the basis of our works, but on the basis of His own purpose [prothesin, accusative feminine singular of the noun prothesis, meaning God planned or prepared before time] and grace [charin, accusative feminine singular of the noun charis, which means grace, free favor, or gift] having been given [dotheisan, aorist passive participle accusative feminine singular of didomi, which means to give, grant or bestow] to us in Christ Jesus before [pro, which means before or prior to] the times of ages, But now having been made known [phanerotheisan, aorist passive participle of phaneroo, which means to reveal, make known, or appear] by the coming of our Savior Christ Jesus, on one hand who has canceled [katargesantos, aorist active participle of katargeo, which means to nullify, cancel, destroy, or abolish] death, on the other having brought to light [photisantos, aorist active participle of photidzo, which means to bring to light] life and incorruptibility [aphtharsian, accusative of aphtharsia] by means of the gospel.--(translation)

The design of the gospel was not that it should be the means of giving the principle of life but that it should bring the gift that was given by the sovereign Spirit to light. God's order of salvation and the purpose of the gospel is recorded in II Timothy 1:8-10. There is order in God's provision and application of redemption. Regeneration is the gift of life. Faith is the fruit of regeneration that responds to the effectual call, which brings the individual into fellowship with Jesus Christ.

There is not one particular passage of Scripture which contains God's complete order, not even Romans 8:28-30, II Timothy 1:9, or Ephesians 1:13-14. Many things about order appear in those portions of Scripture, but they do not record God's complete order. God's complete order is discovered in the whole testimony of the Lord. Bible doctrine must never be built on an isolated passage of Scripture that contradicts God's original principle. Therefore, the study of soteriology--the science of salvation--must be viewed in the light of the whole counsel of God and not based on fragments of Scripture. Heretics thrive on fragments because they know what the full revelation of truth will do to their man-made schemes.

Error, schism, and heresy differ. Error is an opinion held alone. Schism is the consent of many; it also offends and separates. Heresy strives to root out all truth; it offends, separates, and rages. Heresy may become so rampant that it would like to stamp out every individual who opposes a certain view. It is the leprosy of the head described in Leviticus 13. The true minister of God would rather his tongue be silenced forever than to be guilty of heresy.

A heretic may be discerned from a Christian. The heretic will always look for a verse of Scripture that is somewhat difficult to understand, build his doctrine on that verse, and interpret all the plain passages of Scripture in the light of a difficult text. However, a Christian looks for plain statements of Scripture, principles that are plainly set forth in Scripture, and builds his doctrine on plainly understood verses. When he comes to a verse that is difficult for him, he will say, "I cannot go contrary to all the verses that are so plainly taught on this particular doctrine." Many Christians come to a settled position on some doctrinal subject and refuse to investigate it any further. They miss many blessings available to them through continued study.

Nothing can make a person more unpopular than his insisting on a definition of terms. On the other hand, religious assembly members in general are horrified by a preacher's use of theological terms. They seem to think a preacher should address his congregation in words of one syllable. Many preachers use barnyard philosophy to bring their messages down to the level of the "wild asses"--people of the world. Every field of science teaches that the students studying that particular science must learn the definition of terms and words that are used to better define what they are learning. But religionists want spiritual truths simplified. Conversely, Christianity flourishes in the revelation of the light of God's word. Ignorance, on the other hand, flourishes in the darkness of human error. Christians who get nothing but practical directions are poorly prepared for life. The more a Christian knows about the Bible, the less he will be deceived by error.

Theological research and study of the Bible in order to know Biblical terms that differ is not hair-splitting. Scientists consider it a great honor to spend their lives analyzing the most minute plants and insects in every particular and naming every member of the dissected organism. Their work is never called hair-splitting, but scientific research. There is no complaint against the improvement of scientific research for the improvement of physical life. Why do people call spiritual desire for research into Biblical evidence unprofitable for the spiritual life? The only answer is that it is another tactic of Satan. Satan wants to deceive, and deception is difficult in the light of knowledge. The physician who performs properly must study the human anatomy, and the various parts must be dissected. The Christian must likewise learn the different parts of theology to understand it.

This present study of II Timothy 1:8-10 will be about the gift of life and its manifestations. Salvation is a subject greatly misunderstood; therefore, it should be Scripturally considered.

God is the Author, Purchaser, and Applier of salvation--"Who hath saved us." The context alone will determine the meaning in each reference where the word salvation is used. Examples of the meanings and usages of salvation must be observed. Salvation--the gift of life--includes the work of the Godhead and excludes the participation of man. The gift of life is outside recipients in its purpose; it is given the elect in Jesus Christ from eternity (II Tim. 1:9). It is outside recipients in its provision; they had no part in it (Rom. 5:15-21). The gift of life is outside recipients in its application; the sovereign Spirit applies the gift of life.

The salvation of II Timothy 1:9 includes everything that qualifies the elect to hear the effectual call. The idea that believing is the most important thing in salvation is not only fragmentary but heretical. Salvation--the gift of life--must be purposed, purchased, and applied before it can be believed. It must be applied before there can be any response to the call.

God calls the elect--"...and called us..." (II Tim. 1:9). Distinction must be made between regeneration and the effectual call. Regeneration is without means; it is the work of the sovereign Spirit. The effectual call is by the use of the gospel. Since the gospel reaches only the effectually called in power and assurance, one must conclude that the saving effected by the call is not the same salvation that preceded the call. Distinction must be made between the effectual and the general calls. The effectual call goes forth in the power of the Spirit and with much assurance. The general call is by the gospel as it is proclaimed, but it is recognized only by the effectually called. Distinction must be made between preaching and offering Christ. Preaching Christ is without discrimination. Offering Christ is not the privilege of man; the Holy Spirit discriminates in giving Christ. Distinction must be made between inviting and offering. Inviting applies to those who are agreeable with the invitation; it is to the thirsty, hungry, and capable of hearing. Offering is making something available for either acceptance or rejection. Man does not have the prerogative to offer Christ; the Holy Spirit has the exclusive right to give Christ.

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INSTRUCTION TO DECLARE LIFE BROUGHT TO LIGHT

Paul instructed Timothy concerning his preaching the gospel of Jesus Christ. Paul's first Epistle to Timothy, his son in the ministry, contains a number of charges. His second Epistle has many challenges. Paul's armor had worn threadbare fighting the good fight of faith, and he was coming to the end of his warfare on earth. He hoped Timothy would take up where he left off. Therefore, Paul made many appeals to him and challenged him: (1) Do not be ashamed of the testimony of the Lord (II Tim. 1:8). (2) Hold fast the form of sound words (II Tim. 1:13). (3) Endure hardness as a good soldier of Jesus Christ (II Tim. 2:3). (4) Study to show yourself approved to God (II Tim. 2:15). (5) Continue in the things which you have learned (II Tim. 3:14). (6) Preach the word (II Tim. 4:2). (7) Watch in all things (II Tim. 4:5). (8) Endure afflictions (II Tim. 4:5). (9) Do the work of an evangelist (II Tim. 4:5). (10) Make full proof of your ministry (II Tim. 4:5).

There are three parts to Paul's appeal to Timothy in II Timothy 1:8. He should not be ashamed of the Master he served, the prisoner whom he loved--Paul, or the message he proclaimed. Paul's appeal was based on the pattern of the Lord Jesus Christ: "For whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels. But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God" (Luke 9:26,27). (See Matt. 16:27,28; Mark 8:38.)

The word "therefore" of II Timothy 1:8 takes us back to the opening verses of this second letter. This appeal to not be ashamed of the testimony of the Lord is based on Timothy's unfeigned faith (II Tim. 1:5), the absence of a spirit of cowardice in him (II Tim. 1:7), and his God-given spirit of power, love, and a sound mind (II Tim. 1:7).

The Spirit is the Spirit of power, and God-given power imparts courage. Love gives balance to God-given power. The sound mind gives self-control. The Christian has power, but love which has been shed abroad in his heart balances that power. His God-given sound mind enables him to exercise self-control. Paul's appeals were based on Timothy's God-given gift, which the evangelist must stir up.

Timothy's faith was unfeigned (anupokritou, ablative of source of anupokritos, which means sincere, genuine, or without hypocrisy). Unfeigned faith is also mentioned in I Timothy 1:5--"Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned." Unfeigned faith is God's gift; therefore, it is supernatural (Phil. 1:29; Eph. 2:8; Heb. 12:2). Faith is indwelling because it has been correctly placed by the sovereign God: "...I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day" (II Tim. 1:12). This unfeigned faith which was in Timothy was also in his mother and grandmother. There was faith in youth in Timothy, faith in middle age in Eunice, and faith in old age in Lois. This genuine faith had not been passed from Timothy's grandmother to his mother and then to Timothy. Contrary to Arminian teaching, faith is God's gift, and it cannot be passed from one to another. God gives it to each elected individual. Assemblies today are filled with individuals who talk about faith, but the only kind of faith they have is temporary or historical. It is the human kind that can be passed from one to another. But the faith that stands the test is God-given.

Paul charged Timothy to not be ashamed (II Tim. 1:8). Although Paul suffered for the cause of truth, he was unashamed of his God-given faith and the gospel of Christ (II Tim. 1:12; Rom. 1:16). Paul used the unashamedness of Onesiphorus as an example to encourage Timothy (II Tim. 1:16). Jesus Christ will be ashamed to confess the person before the Father who is ashamed to confess Him before men.

Timothy should not be ashamed of the testimony of his Lord. A testimony is a matter of solemn declaration. The New Testament testimony as a whole and not merely a portion of it is the Christian's message. It includes everything from God's eternal purpose to the consummation of all things. Those who study Scripture and consider only an isolated passage have already made up their minds and will receive nothing of spiritual consequence. They are interested only in substantiating their own opinion which originated with themselves. Ashamedness of any aspect of the testimony of the Lord leads to being ashamed of it all. Jesus Christ cannot be embraced piecemeal fashion. He is either totally embraced or not at all. The same is true concerning the testimony of the Lord. The grace of God enables the Christian to pursue a complete knowledge. Unashamedness of Jesus Christ signifies that Jesus Christ is the Master and Ruler of one's life.

Timothy should not be ashamed of Paul, the Lord's prisoner. Paul suffered affliction from men who accused him of guilt, but he was not an evildoer. He was in bonds, but the word of God was not bound (II Tim. 2:9). The apostle was in prison when he wrote to Timothy, and Paul appealed to Timothy to join with him in his suffering. A minister is correct to ask the sheep to join with him in the afflictions of the gospel. To join God-appointed teachers in the afflictions of the gospel, Christians must know the testimony of the Lord and earnestly contend for it. Suffering for righteousness' sake is the common lot of all saints (John 15:18; I Pet. 3:14). Paul appealed to Timothy to join him in the afflictions of the gospel according to the power of God. This is the power that was displayed in Timothy's gift of evangelism and in his God-given courage.

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THE ONE WHO HAS SAVED US

The one who has saved [sosantos, aorist active participle of sodzo, which means has saved] us, and who has called [kalesantos, aorist active participle of kaleo, which means has called] us with a holy calling [klesei, instrumental of klesis, which means call, calling, or station in life], not on the basis of our works, but on the basis of His own purpose [prothesin, accusative feminine singular of the noun prothesis, meaning God planned or prepared before time] and grace [charin, accusative feminine singular of the noun charis, which means grace, free favor, or gift] having been given [dotheisan, aorist passive participle accusative feminine singular of didomi, which means to give, grant or bestow] to us in Christ Jesus before [pro, which means before or prior to] the times of ages.--II Timothy 1:9 (translation)

God is "the one who has saved us." The Greek words tou sosantos hemas may be translated "of the one who has saved us," or "of the one having saved us." These words refer back to the last part of verse 8. We are to become sharers in the afflictions of the gospel according to the power of God. "God" is the last word of verse 8, and that verse is the introduction to this great doctrinal treatise from II Timothy 1:8-10.

Salvation is eternal in its origin because it began with God: "...Salvation is of the LORD" (Jonah 2:9). With respect to God, salvation has neither beginning nor ending. With respect to its recipient, salvation has a beginning; but it does not have an ending. Salvation includes not only God's purpose and Christ's provision but also the application of that salvation in regeneration by the Holy Spirit. Regeneration enables the person to be prepared to hear the effectual call. "Who has saved us" takes us back to the eternal counsel of God. The individual who thinks he is saved only when he believes has a deluded understanding of salvation. The Bible teaches eternal life. Man's proneness to think about mortality causes him to view life from the viewpoint of quantity rather than quality. But eternal life goes backward as far as it goes forward. The elect experience it in time.

The Greek verb translated "has saved" (sosantos, aorist active participle of sodzo, which means has saved or having saved) refers to election by the Father, redemption by Jesus Christ, and the application of that redemption by the Holy Spirit without the individual's knowledge of it. God the Father is the source of the gift of life (Eph. 2:4-7). Connecting "But God" of Ephesians 2:4 with "hath quickened us" of Ephesians 2:5 will prove that God makes men alive. The Father quickens: "...the Father raiseth up the dead, and quickeneth them" (John 5:21). The Son quickens: "...even so the Son quickeneth whom he will" (John 5:21). The Holy Spirit quickens: "...every one that is born of the Spirit" (John 3:8).

The Greek word translated "saved" (sodzo) is used variantly in Scripture. It means unharmed (Matt. 8:25; 10:22), preserve from being lost (Matt. 16:25), cure or heal (Mark 5:23,28), deliver from (Matt. 1:21; Acts 2:40), bring within the pale of Christian privileges (Titus 3:5; I Pet. 3:21), be in the way of salvation (I Cor. 15:2; II Cor. 2:15), saving oneself from this perverse generation (Acts 2:40), saving oneself and others from false doctrine (I Tim. 4:16), saving others from the error of their way (James 5:20), saving the sick by the prayer of faith (James 5:15), a woman being saved in childbearing (I Tim. 2:15), being saved by fire (I Cor. 3:15), the wife saving her husband (I Cor. 7:16), and the spirit being saved in the day of the Lord Jesus (I Cor. 5:5).

The word "saved" in our text embraces everything from God's eternal purpose to the Son's redemptive work two thousand years ago. It also includes the application of God's purpose and provision to the heart to equip the saved one, enabling him to respond to the effectual call when the Divine summons is given. Hence, salvation is used in the sense of being quickened before one is effectually called. This salvation of II Timothy 1:9 precedes calling. The average religionist thinks that no person can be saved until the gospel is proclaimed by a preacher and that God calls sinners by means of the gospel. The person is deceived who knows no more about salvation than believing that he exercises faith in Christ and is saved.

The grace of the Father purposed salvation (II Tim. 1:9). The grace of the Son purchased salvation (II Cor. 8:9). The grace of the Holy Spirit applies salvation (John 3:8). Hence, salvation owes everything to the sovereign God. In the silent mystery of eternity, God the Father planned it. God the Son agreed with the Father to purchase salvation. The Holy Spirit agreed to apply that planned and purchased salvation. The salvation purposed by the Father is seen running through the ages like a stream emptying itself into the hearts of those for whom Christ died as the Holy Spirit makes application of it. The time of application is God's and not man's (Ezek. 16:8).

God preserves the elect until salvation is applied by the Holy Spirit: "...them that are sanctified by God the Father, and preserved in Jesus Christ, and called" (Jude 1). The word sanctified (egapemenois, perfect passive participle of agapao) in this reference means "having been loved." There has never been a time when the Father did not love those whom He chose in Jesus Christ before the foundation of the world: "...Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee" (Jer. 31:3). "...Having loved his own which were in the world, he loved them unto the end" (John 13:1). This takes us back to the eternal choice of God which is associated with the eternal purpose of God.

Those everlastingly loved by the Father are preserved for Jesus Christ. Grace was given them in Christ before the world began (II Tim. 1:9), and they are preserved for Him (Jude 1). Although eternal security is a Biblical doctrine, Jude was not speaking of that truth. The preservation is that of those the Father loved with an everlasting love in Christ, even before the provision by Jesus Christ for the elect is applied by the Holy Spirit in time. The calling of Jude 1 refers to the effectual call. The simplicity of this Biblical doctrine is that all the Father elected to eternal life will be kept for Christ until the application of that salvation which God ordained. All the Father has given the Son in the covenant of redemption before the foundation of the world shall come to Him (John 6:37). They shall come because they are kept for Jesus Christ until they are called. The grace of the Holy Spirit brings and applies salvation to the elect of God. His grace not only bestows salvation to the elect but reveals that salvation to them by making a disposition in the heart by regeneration to hear the effectual call when it is extended.

The Author and Source of salvation is God. The means is the blood of Christ. The application is by the Holy Spirit. The Son quickens whom He will. The Spirit quickens for the Son. The Son is the instrumentality of the Godhead in creation. The Holy Spirit is the instrumentality of the Godhead in the application of the principle of life.

The beginning of the new life is traced in Ephesians 2:5 to an act of the Divine power exercised on a helpless sinner dead in trespasses and sin, dead to the things of God but alive to the things of sin. The sinner is physically alive but spiritually dead. "But God" who is rich in His mercy and His love wherewith He has loved us has quickened us. By grace we are saved.

Peter's reply to the Lord's question, "Whom say ye that I am?" of Matthew 16:15 was "Thou are the Christ, the Son of the living God" (Matt. 16:16). The Lord reminded Peter that "flesh and blood hath not revealed it unto thee, but my Father which is in heaven " (Matt. 16:17). Peter, like every quickened sinner, was taught by the Teacher who is greater than man. An individual may listen to a preacher clearly preach God's word, but he needs the greater Teacher, the Holy Spirit, to quicken him.

Quickening is a communication of a new principle of life. Physical life is inexplicable. Physicians, with all their study of the human body, cannot explain it. However, physical life is experienced and manifested. Spiritual life cannot be defined. But the born-again person experiences and manifests that he has spiritual life. Regeneration is an act of God. This Divine quickening cannot be referred to in the sense that God believes and repents for an individual. It is true that God gives faith, and the person to whom faith is given exercises faith. It is also true that God grants repentance, and the repentant person exercises repentance. The new birth is not an act by which, either by argument or persuasion, the sinner can be induced to receive faith or repentance by his natural faith. Regeneration is an act of which God is the Agent. The soul of the sinner is regenerated; hence, the sinner is passive. The change is wrought in him.

(1) Salvation is outside the recipient in its purpose. It was given in Christ before the world began. (2) Salvation is outside the recipient in its provision. The recipient had no part in its provision, which was in the death of Jesus Christ when He became surety for the elect (I Pet. 3:18). (3) Salvation is outside the recipient in its application. The sovereign Holy Spirit applies it.

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THE EFFECTUAL CALL OF LIFE TO LIGHT

The one who has saved [sosantos, aorist active participle of sodzo, which means has saved] us, and who has called [kalesantos, aorist active participle of kaleo, which means has called] us with a holy calling [klesei, instrumental of klesis, which means call, calling, or station in life], not on the basis of our works, but on the basis of His own purpose [prothesin, accusative feminine singular of the noun prothesis, meaning God planned or prepared before time] and grace [charin, accusative feminine singular of the noun charis, which means grace, free favor, or gift] having been given [dotheisan, aorist passive participle accusative feminine singular of didomi, which means to give, grant or bestow] to us in Christ Jesus before [pro, which means before or prior to] the times of ages.--II Timothy 1:9 (translation)

God effectually calls those He has saved: "The One who has saved us, and who has called us...." Observe the order and completeness in God's having saved and having called. Both regeneration and conversion are mentioned. Election, which is first in the Divine order, is followed by redemption, regeneration, and the effectual call of God. These, like Father, Son, and Holy Spirit, naturally fall in that order.

Regeneration precedes calling. The principle of life which is given in regeneration is brought to light in calling. Since the gospel effectively reaches only the regenerated, one must conclude that the saving which is effected by the call is not the same saving that precedes the call of II Timothy 1:9. Although a period of time may lapse between one's regeneration and his calling, Scripture assures us that He who has begun a good work in us is capable of bringing it to completion (Rom. 8:29,30; Phil. 1:6). As there is time between implanting the seed in the womb and bringing forth the child in birth, so it is in the spiritual realm--with the important difference that no one knows when regeneration takes place. The sinner, as in physical birth, is involved in the new birth, but he does not participate in it. Birth is the manifestation of a life already existent. No faith exists apart from regeneration because the principle of faith is given in regeneration.

The nature of regeneration can best be understood by contrasting it with what took place in the fall of Adam in the garden of Eden. Before the fall, Adam enjoyed fellowship with God. The basis on which this fellowship existed was created uprightness (Eccl. 7:29). After Adam fell, he could no longer enjoy fellowship. As Adam was alienated from God, all his posterity was also alienated from God (Eph. 4:18). That which took place at the fall did not destroy man's tripartite being of spirit, soul, and body. But man fell mentally, spiritually, emotionally, and physically (Rom. 1:24-28). Every part of man was affected by the fall. Therefore, man cannot think properly about spiritual things (I Cor. 2:14). His emotions are affected. He abuses his body because his mind is out of gear. He is under the dominion and power of Satan (II Pet. 2:14).

Everyone the Father chose in Christ before the foundation of the world was a nonentity until he was actually born of the flesh. At the time of his natural birth, every person comes into the world as an enemy of God, because each person is an offspring of Adam (Rom. 5:12). How can God love a person while he is His enemy? This question may be answered by another. How can God the Father love His only beloved Son and at the same time make Him a curse for the elect? Did the Father ever cease loving His Son? During the time Jesus Christ was made a curse, He was bearing the sins of the elect. The Father turned His back on Him while He was being made a sin offering, but He never ceased loving Him. God can love the unregenerated elected individual given to Christ because He sees him in Jesus Christ. There is no love outside of Jesus Christ.

Nature is known by its manifestation, but the nature itself is intangible and invisible. Since it is intangible, it is a principle of operation. That is all it is. The evil principle of operation entered Adam in the garden when he disobeyed God. It corrupted every part of Adam--his mind, emotions, and entire physical makeup. Therefore, man is totally corrupted--mind, soul, and body. That which happened in the fall is reversed in regeneration. The alienated sinner is born of the Spirit of God (John 3:6). He then possesses a spiritual principle of operation. The Father qualifies the elect to share the inheritance of the saints in light (Col. 1:12). This is regeneration in which the elect had no part. A person, not a nature, is regenerated. The same person who was alienated from God is now reconciled to God. Activity against God has been changed to activity for God.

There are objective and subjective views of reconciliation. The objective view is what took place when Christ died. The subjective view of that reconciliation occurs when the work of Jesus Christ is applied to the heart of the individual in regeneration. The subjective principle of life infused in regeneration enables the recipient to respond to the effectual call of God.

An effectual call gives response, and such a call can never gain response unless the person has been regenerated: "...he calleth his own sheep by name, and leadeth them out. And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice" (John 10:3,4). There will never be any response to the proclamation of the gospel until an individual has been regenerated. The recipient of grace will respond to the call, and that makes it effectual. The Holy Spirit alone gives life and prepares a person, giving him the ability to respond to the call of the gospel. A work of grace in one's heart makes him capable of hearing and recognizing the voice of truth. His mind is opened by the grace of God. He is no longer in the darkness of sin.

Regeneration is not effected by the use of means. The dust from which Adam's body was formed was not a means by which God originated his physical life. The dust made no contribution to Adam's physical life. The light of the day was not a means of giving sight to blind Bartimaeus. The clay the Lord placed on the blind man's eyes of John 9:6-7 was not a means to the man's receiving sight. Food is a means of physical growth, but it supposes physical life. Spiritual food is a means by which a regenerated person grows, but spiritual food supposes spiritual life. The new life is not implanted because man perceives the truth, but man perceives the truth because the new life has been implanted. Regeneration is the work of the Holy Spirit. The effectual call is by the use of the gospel. The gospel reaches only the effectually called in power and assurance.

The following are differing views of regeneration, calling, and the function of the gospel which are taught:

1. Some consider the effectual call to be equivalent with regeneration.

2. Others teach that the word of the gospel is the efficient cause of regeneration.

3. There are those who teach that faith effects regeneration.

4. There is the view that the sinner must be brought into contact with the truth in order for God to complete the work of regeneration.

5. Some teach that there are two aspects of regeneration: In the first, the soul is passive; it is acted on. In the second, God secures the initial exercise of the new birth, and the soul is active in this. Hence, the word of God and those who proclaim it are the instrumental cause.

6. There is another view which teaches that in the application of redemption, calling precedes regeneration. The order in redemption's application is stated as calling, regeneration, faith and repentance, justification, perseverance, and glorification.

7. The Biblical view distinguishes regeneration from the effectual call. These differing views, with the exception of the last, are all refuted in the Biblical distinction between regeneration and the effectual call.

An understanding of the following truths will prevent the Christian from confusing the effectual call with regeneration:

1. Regeneration takes place independently of the understanding and will of an individual. Calling is effective in both the understanding and will.

2. Regeneration is the begetting of the new life. Calling is the bringing forth of that life.

3. Regeneration is wrought without man's cooperation. Calling includes cooperation.

4. The sinner is passive in regeneration. He is active in calling, because he has the principle of life within.

5. The sinner is dead in sins when the Spirit regenerates him. The call is heard by the principle of life that is given in regeneration.

6. The first work of grace in the elect sinner is regeneration. The second is the effectual call.

7. The seed, or principle of life, is planted in regeneration. The principle of life is brought to light in calling.

8. The dead in sin are quickened in regeneration. The new life is present, but it may lie dormant for a few minutes or a few days. No one knows how long. It is like the seed in the ground during the winter. The life principle is there, but it is dormant. The slumbering life awakens in calling. The call addresses itself not to the deaf but to the hearing, not to the dead but to the living.

9. Regeneration does something for the whole man. The mind is illuminated (Eph. 1:18). A new disposition is given to the affections, and the will is renewed. The whole man is brought forth into action in calling. The illuminated mind sees the glory of God in the face of Jesus Christ (II Cor. 4:6). A new disposition hungers and thirsts for righteousness (Matt. 5:6). The new will comes to Jesus Christ (John 6:37).

10. The subject is not conscious of what is taking place in regeneration. The consciousness of man is addressed in calling. Regeneration works from within. Calling works from without. Regeneration is a Divine quickening that makes the soul a fit subject for the effectual call. One cannot respond to spiritual things without spiritual light.

11. There is a great difference in the manner of the Spirit's working in regeneration and His working in calling. The Holy Spirit works on sinners who are dead in trespasses and sins. They do not work with Him. There is no synergism in regeneration. The Holy Spirit works in the regenerated, assisting them in their calling; therefore, there is synergism in calling.

The calling of I Corinthians 1:9 is the effectual call that follows positional sanctification--regeneration--of I Corinthians 1:2. Fellowship with Christ cannot precede the gift of life. The only person who can be called into fellowship with Christ by the effectual call is that one who has already been regenerated by the grace of God. Fellowship is experiential, whereas regeneration is nonexperientially bestowed. The precedence of the experimental over the nonexperimental would place faith in the reverse order. The effectual call is associated with conversion rather than regeneration. God gives the inner qualifications to hear by regeneration, and He gives the outer preparedness to hear by the effectual call.

Regeneration and the effectual call are distinct. All that is necessary to equip a person to make him capable of responding to the effectual call of God is included in the word "saved" of II Timothy 1:9. In Titus 3:5, the same Greek word for saved (sodzo) is used: "...according to his mercy he saved us, by the washing of regeneration...." The washing of regeneration is a once-for-all cleansing. The apostle Paul told the Christians at Corinth that they had been once-for-all cleansed by the blood of Jesus Christ and that redemption had been applied by the Holy Spirit (I Cor. 6:11). The "renewing of the Holy Spirit" is a renewal, a complete change for the better. It had its beginning in regeneration, as we go back one step in the Divine order of Titus 3:5. But this renewal will continue until we are perfected in glory. We must not forget that the verses preceding verse 5 speak of good works, and verse 8 speaks of maintaining good works. There will be fruit in the life of the person who has been regenerated. He will be zealous of good works. The change that begins in regeneration continues changing until the final change, when the regenerated person will be perfected in the presence of Jesus Christ.

The view that God's effectual call carries with it the operative grace whereby a person is enabled to answer the call and embrace Jesus Christ as He is freely offered in the gospel makes calling and regeneration equivalent terms. If calling preceded or was equivalent with regeneration, man would participate in the new birth. But the sinner is passive in regeneration and active in conversion. There is nothing left for regeneration to accomplish if calling gives the ability to respond. What other than faith can respond to the effectual call? Faith is the fruit of regeneration. It is the act of loving trust and self-commitment, of which no one is capable until he has been renewed by the Holy Spirit.

Regeneration is the same whether it is taught in the Old or the New Testament. Israel by nature was like any other nation, but God chose them in His grace to be His peculiar people. The frequent repetition of "I will" of Ezekiel 36:21-28 proves that God Himself did the choosing and regenerating.

The new heart is a new principle of life infused by God. It is a new will filled with new purposes, indicating a change in the whole character of man. His intelligence, affections, and will are changed by the grace of God. The new heart of Ezekiel 36:26 is the same as the new man of Ephesians 4:24 and Colossians 3:10. The person himself, not a mere nature, is born again. A new spirit refers to the inner principle which directs the heart's activity. It is a new disposition given by the grace of God when He regenerates. The Holy Spirit within enables the person's new disposition to please God and manifest itself outwardly.

There is a new way of life (Ezek. 36:27). The Lord said, "And I will give them one heart, and one way, that they may fear me for ever, for the good of them, and of their children after them" (Jer. 32:39). The one way is the way of Christ (John 14:6). The one heart is the one desire to follow Jesus Christ. When the Lord puts His Spirit within, He causes the individual to walk in His truth, keep His judgments, and do them (Ezek. 36:27). Principle must always precede practice, and practice will follow principle.

God's effectual call is without repentance (Rom. 11:29). No one can be effectually called twice any more than he can be regenerated twice. He may be converted many times, but he can be regenerated and effectually called only once. The regenerated person will be effectually called. God has no obligation to elect anyone to salvation or to regenerate him. But He has promised to regenerate and effectually call everyone He elected. God does not effectually call all men. The effectual call is taught in Acts 2:39--"For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call." A person is elected, redeemed, regenerated, and effectually called by grace.

There are two respects in which men may be "afar off" from God: (1) The heathen who have never been subjected to the gospel of Christ are "afar off" in respect to inward grace and the outward means of salvation. (2) Those who have heard the gospel of Christ but failed to respond, because there was no inward grace in them to respond to the effectual call, are "afar off." The Pharisees, for example, were near the message that Christ preached, but they were "afar off" because they had no inward grace.

The Holy Spirit is the instrument in the Godhead who regenerates the lost in the same sense that Christ was the instrument in the Godhead to create all things. The Holy Spirit applies to the elect the redemption purchased by Jesus Christ by giving them the ability to believe, thereby uniting them in fellowship with Christ in their effectual calling.

Jesus Christ shed His precious blood as payment for all for whom He died. The gospel of Christ is the gospel of certainty, not mere possibility: "For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek" (Rom. 1:16). A person's acceptance of the gospel or his mental attitude toward it does not make Jesus Christ that person's Savior. Neither truth nor man can operate directly on the essence of man's soul. Jesus Christ saves all He seeks, and He seeks those for whom He died.

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EFFECTUALLY CALLED BY JESUS CHRIST

Christians are privileged to be effectually called by Jesus Christ (Rom. 1:6). He was made a surety of a better covenant: "By so much was Jesus made a surety of a better testament" (Heb. 7:22). The Greek word for surety (egguos) means pledge, surety, or sponsor. It refers to Him by whom we get full assurance of the more excellent covenant made by God. An inferior covenant, the Mosaic covenant, is contrasted with the new covenant. The new covenant is the better because it is based on a better sacrifice and better promises. The inferior covenant, which was good in itself, was the one in force until the coming of Jesus Christ. It served its purpose of revealing the exceeding sinfulness of sin and pointing to Jesus Christ. The old covenant also had a surety and a mediator, but they were not found in the same person. Moses was the mediator, and Aaron was the surety. However, both offices are in Jesus Christ in the new covenant. As surety, Jesus Christ became the guarantor of His people. He undertook the debt for His people who lacked the ability to discharge their own responsibilities. He became their pledge. The Lord Jesus could not leave this world until He had offered Himself for all the elect to whom He became surety.

The legal side of suretyship is stronger when the surety becomes an instant substitute for the original debtor by having the debt charged to the surety and the debtor released. Onesimus was legally released before the debt was actually paid (Philem. 10-19). Only in this way could the Old Testament saints be forgiven before the death of the Testator (Heb. 9:15-17). A testament is in force after a person is dead. Therefore, Christ must die. Jesus Christ assumed the debt against the elect.

The following facts should be considered in Christ's suretyship: (1) The Lord Jesus and His people are not accessories for the payment of the debts of the people. (2) His suretyship was not conditioned on the point that His people should pay but in their failure He would pay. (3) The surety must be able to fulfill all the obligations of the covenant. (4) The covenant must be kept and the debt paid according to the time appointed. (5) God demands that payment be brought to His own habitation. That is the reason Christ entered into the most holy place with His poured-out life for the elect (Heb. 9:24-26). (6) If the surety is bound, the debtor is free. (7) Christ gives assurance that all for whom He is surety are acquitted; therefore, there is no condemnation to those in Christ Jesus. The greatness of Christ's Person, the sufficiency of His sacrifice, the authority behind His resurrection, the superiority of His priesthood, and His ascension to the throne of the Father are a complete pledge of the validity of the better covenant.

A condition for true and proper suretyship is that the surety must be of the same nature as the people for whom He becomes surety. An inferior being cannot be a surety. Beings of a superior nature are as effectually debarred from joining themselves to man, in identifying themselves with him in assuming his obligations to the law, as those of inferior nature. God absolutely considered could never be a surety. Suretyship necessitated the hypostatic union. Jesus Christ in the capacity of the God-Man became surety.

Another condition of true and proper suretyship is that a surety must be free from the obligation of the law. The Lord Jesus became the God-Man, but He was a Divine Person, the eternal Son. Therefore, there was no law above Himself. Christ, the Divine Person, was not under the law; and possessing a perfect human nature, He was qualified to be surety. A surety is one who is free, voluntary, and sovereign in assuming the obligations of another. Law does not require anyone to assume the legal obligations of another. In this respect, man's freedom is recognized and respected. Jesus Christ voluntarily assumed the obligations of the elect. He voluntarily laid down His life for them. He had the power to lay it down, and He had the power to take it again (John 10:17,18). The surety must voluntarily come under the law that rested on the elect. Jesus Christ came into the world. He was born under the law, lived under it, and died under it. While free from the law, the surety must be willing to be subjected to the law.

All suretyship is voluntary. It is a relation constituted by covenant engagement by which parties become legally one and can be dealt with as such in law. Each individual of a unit is bound in justice to suffer for the unit, if necessary. Jesus Christ, the one Person, became surety for all the elect. He met the obligations we were unable to fulfill. All suretyship that is constituted by covenant engagement makes the surety one with those for whom he acts: "...if one died for all, then were all dead" (II Cor. 5:14). Jesus Christ by covenant relationship died for the elect. There was no injustice when Jesus Christ became surety for everyone the Father gave Him. We could not meet the obligation, but Jesus Christ met it on our behalf.

Suffering is not the suffering of the part but of the whole. The individuals of a legal unit can say, "We paid; the debt is paid. One of our number paid; we did not." In any other sense than in law all the credit of making the payment is assuredly to be given to the one who paid for all. Nevertheless, in law, it is true that all paid. All that a surety does must be in exact obedience to the requirement of the law. The law must be fully paid, and Jesus Christ paid it. A surety must accomplish the reinstatement of those for whom he is the substitute. Perfect suretyship not only reinstates but also delivers from law and places under grace those in whose behalf satisfaction has been rendered. Marvelous grace!

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THE EFFECTUAL CALL ILLUSTRATED

The necessity for the new birth is emphasized in the Lord's discourse with Nicodemus (John 3), but the effectual call is emphasized in His discourse with the woman of Samaria (John 4). Many equate the effectual call with regeneration; but in the light of the whole revelation of God's mind, that equation is erroneous. Regeneration and the effectual call are necessary because Jesus Christ entered Judaism for the express purpose of calling His sheep from among the Jews out of Judaism: "...the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out" (John 10:3). The woman of Samaria heard the voice of the Shepherd in His message. She could never have heard the message without having been quickened. Being in possession of subjective life, she received objective life.

The effectual call of the woman of Samaria may be better understood by first considering John 3:29--"He that hath [echon, present active participle of echo, which means the one having] the bride is the bridegroom: but the friend of the bridegroom, which standeth [estekos, perfect active participle of histemi, which means having stood] and heareth [akouon, present active participle of akouo, which means the one hearing] him, rejoiceth [chairei, present active indicative of chairo, which means the one rejoicing] greatly because of the bridegroom's voice: this my joy therefore is fulfilled." The "one having the bride" is Christ. Possession must first be viewed from the standpoint of the eternal covenant of God. The "one having the bride" refers to His actual possession. Election is used two ways in the Scriptures--one in eternity and the other in time. The decree of God is recorded in Ephesians 1:4, and His actual selecting out from the world is recorded in John 6:37. In the light of John 3:29, three things should be considered: (1) "Standeth" speaks of a past action with the continual result of expecting and waiting. (2) "Heareth" denotes the present ability to distinguish the voice of the true Shepherd from that of false shepherds. (3) "Rejoiceth" refers to present rejoicing because of the life-giving voice. In the effectual call, the woman of Samaria heard the voice of the good Shepherd and rejoiced.

After departing from Judea, Jesus Christ "must needs go [dierchesthai, present middle infinitive of dierchomai, which means to go or pass through] through Samaria" (John 4:4) on His way to Galilee. It was necessary for Christ to go through Samaria, because He always did the will of His Father, and one of His elect was there who must hear the effectual call. He must go through Samaria in the same sense of the necessity of His being lifted up.

On His way from Judea to Galilee, the Lord Jesus "cometh" [erchetai, present middle indicative of erchomai, which means is coming] to Sychar (Shechem). The mention of the city of Sychar should have an appeal to the Christian for the following reasons: (1) God appeared to Abram at Sychar (Gen. 12:6). (2) Jacob dwelt there after returning from Padan-Aram (Gen. 33:18). (3) Joseph's brothers fed their flocks there (Gen. 37:12). (4) Joseph was buried there (Josh. 24:32). (5) After Solomon's death, Rehoboam met the tribes of Israel there (I Kings 12:1). (6) Jeroboam first dwelt there when he was made King of Israel (I Kings 12:25). Consequently, one thought of Sychar should remind the Christian of Israel's history.

Jacob's well (pege, which means a spring, a fountain, or a source) was in Sychar (John 4:6). Because of His weariness, Jesus Christ sat on the well. He was there because a woman whom God had chosen and given to Him would meet Him there. Although His weariness manifested His humanity, He was more than man. Some seek to make Jesus Christ two persons--God and man--but that is heretical. He was and is the God-Man, one Person with two natures. His weariness proves His human nature was subject to nonsinful physical infirmities. He was tried in all points as we are, yet apart from sin.

The effectual call and the steps taken in the effectual call of the woman of Samaria are portrayed in John 4. The Lord Jesus first attracted her heart (vv. 4-9). In God's providence, He must go through Samaria because one of the sheep for whom He would die was there. When the woman came to draw water, the Lord asked her to give Him a drink. His asking for water touched her heart, because it was unheard of that a Jew would ask a Gentile for a drink. Christ was at the well first, and He was the first to speak. The woman did not ask anything. No Arminian could read this, believe what it says, and remain an Arminian. God is always first. He first approached Adam. Christ took the initiative with the woman of Samaria. Who calls whom in the effectual call? The sinner is not the first to call. The mystery of Divine providence is seen in God's placing Christ's sheep in the right place at the right time for the call of the glorious gospel of the Son of God. The salvation of the woman was purposed in eternity, but its execution was brought about in time by the providence of God.

In John 4:9, the Samaritan woman's question, "How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans," embodied all that could excite the aversion of a Jew. Christ, however, had no national animosity. Although the Samaritans were half-breeds, it made no difference to Him because some had been given to Him by the Father out of all nations, kindreds, and tongues. His sheep are scattered throughout the world (John 11:52). The Pharisees avoided the Samaritan country, but Christ went right through it. The separation of the Pharisees led them too far.

The Lord Jesus replied to the woman's question by arresting her mind (John 4:10-15). "Jesus answered and said unto her, If [ei, second class condition particle, which means determined as unfulfilled] thou knewest [edeis, pluperfect active indicative of oida, which is the perfect meaning in reference to past time, meaning had known] the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked [etesas, aorist active indicative of aiteo] of him, and he would have given thee living [dzon, present active participle of dzao, which means perennial] water" (John 4:10). If she had known who He was, she would have asked Him to give her not literal but perennial water.

The woman manifested that her mind was arrested when she called Him "Sir," evidencing respect in her questioning of Christ concerning the water of which He spoke. The well (phrear) to which she referred was a collection of water, like a cistern, indicating that there is no natural thirst for God. Since a thirst for God is spiritual, it must come from the Spirit of God in regeneration. Hence, that thirst is the fruit of regeneration. There are two sources of water--that which is gathered in a cistern (phrear) (John 4:11,12) and that which flows from a spring or a fountain (pege) (John 4:6,14).

Christ continued appealing to her mind when He said, "Whosoever drinketh [pinon, present active participle of pino, which means the one drinking] of this water shall thirst again" (John 4:13). He told her that whoever keeps on drinking of this accumulation of water will thirst again. But the person who "drinketh [pie, aorist active subjunctive of pino, which means may drink] of the water that I shall give [doso, future active indicative of didomi] him shall never thirst [dipsesei, future active indicative of dipsao, used in connection with a double negative, which means positively not thirst, no never]..." (John 4:14). Once a person has been converted he will never thirst for that initial conversion experience. However, the one who has not been converted can continually drink water from a cistern and perpetually thirst. The water Christ shall give (future active indicative) shall become in a person a "well" or "fountain" (pege) of water springing up into everlasting life. The Greek word for "springing" (allomenou) is a present middle participle of allomai. The same root verb is found in Acts 3:8 describing the leaping of the lame man who had been healed.

Jesus Christ is the Giver of the water. The residence of the water is the elect of God. The activity of this water of life is that it is a springing fountain. The purpose of the living water is that the self-perpetuating principle of life not only satisfies and sustains the recipients in time but it also does these things with a view to the timelessness of eternity. The principle of life is not a stagnant pool, a cistern (phrear), but a self-perpetuating fountain (pege) that lives within us. You cannot destroy a self-perpetuating fountain placed there by God Himself.

The difference between grace and glory may be viewed in the following manner: (1) Grace is glory in the bud. (2) Glory is grace in the flower. We will have the latter throughout the ceaseless ages of eternity. Thus, the regenerated sheep of God presently have something of eternity. That which we have of eternity in time gives us stability, hope, assurance, and all that is necessary to enable us to persevere because God preserves. The water of life is thirst removing, filth purging, life preserving, fire quenching (the lust of the flesh is referred to as burning in I Corinthians 7), fruit producing, and heaven ascending.

The Lord Jesus aroused the woman's conscience (John 4:16-24). When she requested the water of which He spoke, the Lord replied with three imperatives in John 4:16--(1) "Go," (2) "call thy husband," and (3) "come hither." People in whose hearts God is working do not mind having their consciences aroused. Christ reached her conscience when He told her she had spoken the truth in saying she had no husband. He called her attention to the fact that the one with whom she was living was not her husband. The average person does not want his conscience pricked. But as the woman's conscience was probed, she said, "Sir, I perceive [theoro, present active indicative of theoreo, which means to come to the knowledge of] that thou are a prophet" (John 4:19). The Lord had attracted her heart, arrested her mind, and was now probing her conscience; and she was coming to the knowledge that He was a Prophet. Her mind then went to the tradition of the Samaritans, and she referred to their places of worship. But Christ evaded the controversy and gave the truth. He told her she worshipped that which she did not "know" (oidate, perfect active indicative of oida, negated with the absolute negative ouk), but the Jews "know" (oidamen, perfect active indicative of oida, which means have known) what they worship because salvation is of the Jews (John 4:22). True worshippers worship the Lord in spirit and truth. Anyone not in truth cannot worship God. Such people assemble in vain.

The Lord assured the woman's soul (John 4:25,26). She stated that she knew the Messiah, which is called Christ, was coming, and that when He came He would tell all things. Christ assured her by identifying Himself: "I that speak unto thee am he" (John 4:26).

The results of the Lord's attracting her heart, arresting her mind, arousing her conscience, and assuring her soul are recorded in John 4:27-30. It was at this point that the disciples came and marveled that Christ talked with the Samaritan woman. The woman left her waterpot, went her way into the city, and witnessed to the men. Her witness was brief: "Come, see a man, which told me all things that ever I did: is not this the Christ?" (John 4:29). Thus, responsibility was placed on those to whom she witnessed. The Lord had pointed out her one sin of adultery (John 4:16), and she confessed all. Confession of all is evidence of a true conversion experience.

Is there a parallel between Nicodemus and the Samaritan woman? Many think Christ brought both of them through the new light of revelation to regeneration. But the truth is that Christ through regeneration brought both of them to the light of revelation. Nicodemus did not evidence his regeneration during his discourse with Christ; but the woman of Samaria did. Her reply signified that she reacted positively to Christ's attracting her heart, arresting her intelligence, probing her conscience, and assuring her soul. Regeneration is an instantaneous act, but conversion which comes by means of the effectual call is a process. The Lord spoke to Nicodemus of the necessity for the new birth. However, He led the woman through a process in her conversion experience. The act of God which gives life to the spiritually dead is distinct from the truth of Divine revelation, as the faculty of seeing is distinct from the truth that is seen. The new birth is an immediate creative act of God that takes place instantaneously and with which no secondary cause can participate. Whereas, the effectual call of God is a process.

The Thessalonian saints were chosen before the foundation of the world, and then they were effectually called by the gospel (II Thess. 2:13,14). Their effectual call was subsequent to their having been elected and sanctified by the Spirit--regenerated. Hence, God's order is election, positional sanctification by the Spirit of God, and the effectual call by the gospel. The gospel effectively reaches only those who are effectually called (I Cor. 1:18-31). The effectually called are those the Holy Spirit has already quickened. No one can savingly answer the general call in the proclamation of the gospel until he is regenerated. The Holy Spirit gives life and prepares a person, giving him the ability to respond to the call of the gospel. Every regenerated person will follow Jesus Christ when he hears His voice through the word of God: "...the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out...the sheep follow him: for they know his voice" (John 10:3,4). This is the effectual call. A work of grace in one's heart makes him capable of hearing, recognizing, and responding to the voice of truth. The saving of I Corinthians 1:18-31 is effected by the gospel. Therefore, it cannot be the saving that precedes the calling of II Timothy 1:9 and Titus 3:5. The gospel is foolishness to everyone who is not effectually called; but to the effectually called, it is the power of God to salvation (Rom. 1:16).

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EFFECTUAL AND GENERAL CALLS CONTRASTED

God is the One who has saved us and effectually called us "with a holy calling." Christ's suretyship guarantees the twofold calling of those who are regenerated. (1) The effectual call is from within by the conviction of the Holy Spirit in regeneration. (2) The general call is from without by the message of the gospel. The work of the Holy Spirit in the call is twofold. (1) It is within by the illumination of the elect's understanding to recognize and respond to the message when it is proclaimed. (2) It is from without the elect by the word of God which the Holy Spirit inspired, committed to writing, preserves, and proclaims through Spirit-called ministers. The effectual call does not begin with the preacher, but it includes him. God gives the inner ability to hear in regeneration. He gives the outer ability to hear in the effectual call.

The effectual call, in contrast to the general call, goes forth in the power of the Spirit and much assurance (I Thess. 1:5; 2:13). It is always effectual, but the general call is not always effectual. One may or may not respond to the general call; however, one with the principle of life recognizes truth and always responds to the effectual call. A person may respond multiplied times to the general call without being effectually called. But the regenerated person responds only once to the effectual call, and that response is never repeated. The Lord said that "many be called, but few chosen" (Matt. 20:16). The calling of the many is the general call. The choosing of the few is the effectual call. Men are called out of darkness into the light of truth by the effectual call (I Pet. 2:9). We are called into the fellowship of Jesus Christ (I Cor. 1:9). This calling is high and heavenly, and it is without repentance (Rom. 11:29). Zacchaeus' salvation demonstrates that the effectual call is personal--Zacchaeus was called by name, urgent--"make haste," and humbling--"come down" (Luke 19:5).

The effectual call must be distinguished from what some designate as the general or universal call. The following statements are generally embraced by those who affirm the truths of grace: (1) The common call is universal in order to manifest God's general goodness, holiness, and the compassion of His nature. This is for the purpose of dissuading men from sin and self-destruction. (2) The universal call clears God when men ruin themselves. In the damnation of the unjust, the universally called will see how lovely God is and how desperately evil men are for refusing God's general call. (3) The universal call is extended for the purpose of reaching the elect, since the elect are scattered throughout the universe.

The Arminian (this is one who believes that salvation is by God plus himself) objects to the effectual call. He questions the sense of an impassioned plea to men so enslaved to sin that they cannot respond. Arminians do not believe any person is so enslaved to sin that he is insensitive to or cannot respond to the gospel. Thus, they place faith before life and response to spiritual things prior to any spiritual life to enable one to respond. They fight against not only man's depravity but also God's irresistible grace. Arminians also question God's sincerity in offering salvation to those He has appointed to wrath. Many manipulate the Scriptures so that their opinions sound reasonable to the natural mind. Their manipulation of the Scriptures is demonstrated in the following arguments: (1) God made all things for His pleasure (Rev. 4:11). All He does is according to His good pleasure (Eph. 1:9-11). Therefore, since God sends men to hell, He must get pleasure out of it. (2) Once a man is saved he can never be lost (John 10:28). He is kept by God (I Pet. 1:5). Therefore, he can live in sin and still go to heaven. (3) God's sovereignty chooses man to be saved (Rom. 9). Since His sovereignty is immutable, His purpose will be carried out regardless. Therefore, it does not matter whether the elect believe or not.

The conclusions drawn in the preceding arguments are incorrect because the facts are incomplete. The desire God has expressed to His creatures need not be His eternal purpose in order for Him to be sincere. Why does the Arminian fail to apply the same argument to his belief in God's foreknowledge or foreordination? A human father is not insincere when he warns his son of dangers which he knows his son will not heed. The problem does not rest with the father but with the son. Likewise, the problems presented in the Arminian arguments do not rest with God but with depraved humanity, and God is not the author of depravity. He made man upright. Man is the author of his own depravity.

Arminians say a coextensive provision is not an element in a sincere offer of the gospel. They believe one is only required to avail himself of the terms of the offer; then that which is proper is given by God. Contrary to the Arminian declaration, the preaching of the gospel is not an offer. Jesus Christ said, "All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out" (John 6:37). The Holy Spirit gives the gift of Christ to the person who was given to the Son in the covenant of redemption. Those given by the Father will come, and none can come without the Father's drawing him (John 6:37,44,45).

The word "offer" means to present for acceptance or rejection. The offer of grace to sinners supposes self-power to accept. The assumption that we offer Christ to sinners supposes men have free wills. To preach that Christ died for all men without exception, salvation is finished, and all one has to do is to receive it is a strange method of preaching to dead sinners who cannot come, see, understand, etc. No matter how much you might sprinkle the gospel on a person, that person must be quickened by the Spirit of God before he can understand and receive the message. None of the apostles ever offered Christ to anyone. An offer is not a means. An offer is ineffectual. But God's call is effectual because the regenerated person has the principle of life and recognizes the voice of Christ when he hears the gospel proclaimed; then he embraces Jesus Christ and follows Him.

God's power is not sent by means of an offer. "For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake. And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost" (I Thess. 1:5,6). God's power comes sovereignly. The reason the Thessalonians received the gospel was because it came in power and much assurance.

The sinner cannot lay hold of Christ savingly--objectively--in the gospel before the Spirit lays hold of him regeneratively--subjectively. Having the subjective life of the Holy Spirit, the principle of life within, we then embrace the objective life. We cannot lay hold of anything spiritual until we have been laid hold of by Jesus Christ. "Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend [katalabo, aorist active subjunctive of katalambano, which means may lay hold of] that for which also I am apprehended [katelemphthen, aorist passive indicative of katalambano, which means was laid hold of] of Jesus Christ" (Phil. 3:12). Thus, the sinner cannot come to Christ in a saving way without the Holy Spirit first giving him faith in regeneration. With his God-given faith he believes on Christ. His embracing, laying hold of, Christ is the action of the faith that was given in regeneration. Faith itself is the gift of God: "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God" (Eph. 2:8). Such a principle of life can never be offered by man. It is sovereignly given. How can one live in the Spirit apart from the sovereign God when all his springs of joy are in God? (Ps. 87:7).

The gospel is to be preached by man indiscriminately but not in the sense of an offer. Finite men cannot know who the elect are until life is brought to light by the gospel: "But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ" (II Thess. 2:13,14). Life is brought to light by the gospel (II Tim. 1:9-10).

Regeneration cannot be offered to man indiscriminately. A certain person cannot be pointed out by man and told that salvation is for him. The mighty power of God is necessary to regenerate man. "And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places" (Eph. 1:19,20). An offer supposes creature ability which would indicate cooperation by the creature, and that is synergism. Creature concurrence is rank Arminianism. The true gospel is higher than any unregenerate man can reach. We are born from above.

Regeneration is a creation (II Cor. 5:17). But the call of the gospel by which life is brought to light does not work in a creative way. Calling "those things which be not as though they were" is creation (Rom. 4:17). This refers to God's authoritative command. By the Lord's word, the heavens were made (Ps. 33:6). "He spoke, and it was done..." (Ps. 33:9).

The natural man labors under depravity. He may not lack an organ by which truth can be heard mentally to make certain judgments or decisions concerning natural things, but he is invincibly determined against the truth of God because he will not come to the light lest his deeds be exposed (John 3:20). By nature he hates the light.

Witnesses for Jesus Christ have no authority to offer Jesus Christ, the new birth, or the gospel. But we are commissioned to invite persons who already have the grace of God. Offering and inviting are distinct. Something that may be accepted or rejected is proclaimed as an offer. However, a courteous request which is assumed to be agreeable to the person summoned is heralded in an invitation. Witnesses for Christ, through their proclamation of the gospel, bid regenerated people to come to Christ. Their encouragement to come is disagreeable to the unregenerated ones but pleasant to the regenerated. The regenerated people are invited to Jesus Christ, who is revealed in the gospel, for a conversion experience. Every child of God wants to please God, not exploit Him (I Thess. 2:4,5). God has chosen the preaching of the gospel to bring those to whom He has given life to the knowledge of their salvation. Preaching the gospel may cause excitement or reformation among those listening, but it cannot give life.

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EFFECTUALLY CALLED BY THE GOSPEL

The invitation is nothing more than a general call from a minister's viewpoint. The Holy Spirit makes it effectual in the hearts of those He has given the disposition for it. Man cannot constrain the unregenerated to regeneration. A preacher gives only the general call by proclaiming the gospel of Jesus Christ. He cannot compel people to come in the sense of Luke 14:23--"And the Lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled." The Greek word anagkason, aorist active imperative of anagkadzo, means to constrain, compel, or urge an individual to come. A so-called conversion is short-lived with those constrained by men to make decisions when regeneration did not precede that conversion. Their salvation cannot be lost because they never had it to lose. The preaching of the cross is foolishness to the unregenerated person (I Cor. 1:18); whereas, it is the power of God to the regenerated (Rom. 1:16).

The spoken word manifests the incarnate Word through the written word. The genus of the gospel has been in its consecrated, Spirit-filled men. It did not advance its cause by political influence of wealthy patrons from nobilities of society. It began in a cradle, was disciplined in a carpenter shop, tested in the highways and in homes, glorified through crucifixion and resurrection, and set worldwide through the lips of common people who had been effectually called by the Spirit.

Preaching Christ is not offering Him. Offering grace to sinners supposes that they have the ability to respond, which is a denial of depravity. Those who offer salvation indiscriminately deny God's sovereignty in the application of redemption. God does not authorize anyone to offer Christ. The Son of God cannot be offered in regeneration. The Christian is to preach Christ, not offer Him. The purpose of preaching is not to offer but to proclaim the gospel: "...Go ye into all the world, and preach the gospel to every creature" (Mark 16:15).

None of the Greek words for "offer" hint at the free offer of the gospel. Various Greek words are translated "offer." The word most commonly used in the New Testament is the verb prosphero, which is translated present, bring, offer, offering, do, deal, etc., (Matt. 2:11; 4:24; Luke 23:36; John 16:2; Heb. 5:7; 8:3; 12:7). Another Greek word for "offer" is anaphero, which means to bring, cry upward, lead up, offer sacrifices, or sustain a burden (Heb. 7:27; I Pet. 2:24). The Greek word spendo is translated "offer" and means to pour out as a libation or drink offering, or ready to be offered (Phil. 2:17; II Tim. 4:6). The Greek verb parecho which is translated "offer" means to hold out, cause, bring about, offer, present, grant, or occasion (Luke 6:29; I Tim. 6:17). The Greek noun prosphora means an offering, a sacrifice, a gift, or a victim that is offered (Rom. 15:16; Heb. 10:14). Another Greek noun is eidolothuton, which means sacrifices to idols (Acts 15:29; I Cor. 8:4).

Scripture gives no authority to offer deliverance from sin. The Holy Spirit applies redemption to whom He will. Distinction must be made between restricting the preaching and the offering of Christ. Preaching Christ must not be restricted. Jesus Christ must be preached to every creature. Offering Christ is not man's prerogative. Salvation by looking to Christ is not the same as regeneration by the Holy Spirit. Regeneration makes salvation a reality. Paul was appointed to preach Jesus Christ. He was not authorized to offer Him. He was ordained a preacher (I Tim. 1:11,12; 2:7). A preacher is a herald, a public messenger, a proclaimer, and a publisher. Noah was a preacher of righteousness (II Pet. 2:5). Paul was appointed a teacher (II Tim. 1:11). The Greek word for teacher (didaskalos) means a teacher, a master, or an instructor. He was appointed by God to instruct people concerning Jesus Christ, His Person and Work. Instructing in the doctrine of Christ is not the same as offering Christ.

The means of expression must be clearly understood. More than the sound of words is required. The sense must be given. Indiscriminate proclamation by the preacher is necessary. He does not have the prerogative to discriminate. The Holy Spirit, not the message, discriminates. He makes the preaching effectual in the hearts of the regenerated (Rom. 1:14-16). Opposite effects of the gospel take place in those who are regenerated and the unregenerated ones. Those who are regenerated rejoice with joy unspeakable; whereas the unregenerated are filled with hatred (John 3:19,20; I Pet. 1:8).

Through the righteousness of Jesus Christ, not man's offer of the gospel, God's power is sent by means of His eternal purpose. The Spirit of regeneration is the living principle of a saving ability. Therefore, the principle of life which enables its recipients to believe on Jesus Christ cannot be offered by man. An offer of grace is not God's gift of grace. Giving and receiving are synonymous with God. Salvation by the gospel reaches only those who have been regenerated by the Spirit of God. The gospel must be proclaimed as being higher than the natural man can reach. It is a spiritual message beyond the natural man's comprehension.

Grace does not dwell separately from the Holy Spirit, because the Spirit of regeneration is the principle of life. Although Christ is never offered to the nonelect, the doctrine of Christ is proclaimed to them as a "savour of death unto death" (II Cor. 2:15,16). Offering Christ supposes the sinner is capable of cooperating with what God offers, and the sinner becomes a Christian by concurrence. The gospel is not offered for acceptance or rejection. Within the context of Paul's message in Acts 13:38-52, he did not offer Christ; and those who were not ordained to eternal life were filled with envy, contradicted, and blasphemed. God did not offer life and breath in Paul's message in Acts. 17. He gives life and breath to every creature, and He gives eternal life to whom He pleases.

No one can persuade an individual to accept Jesus Christ in the sense that Christ becomes his personal Savior. The nonelect may receive an offer. But the Holy Spirit works regeneration in the heart, and this is not something offered. A preacher or any other Christian can only tell that God gives salvation to whom He pleases. The Holy Spirit is sovereign. Men cannot send Him. If the Holy Spirit could be sent in man's offer, He would be neither sovereign nor effectual in His actions. God's power is sent by His purpose through the righteousness of Jesus Christ.

If man has the prerogative to offer the sinner a privilege which is above his ability to lay hold of, why does he not have the prerogative to offer the sinner the privilege which is above his depraved nature to receive? An external offer can never work an internal ability to lay hold of Jesus Christ. The indwelling Spirit of God is the principle of life. He does not enter by means of a man's offer. Men erroneously teach that the will of man, not the will of God, decides who will go to heaven, and that the pen of man, not the pen of God, writes his name in the book of life. The "evangelist" says, "Christ is ready to write your name in the Lamb's book of life, if you will only believe." However, the Bible states that the names of the elect were written in the Lamb's book of life before the foundation of the world (Rev. 13:8). God's word does not authorize Arminian methods. Such methods cannot be used to proclaim the doctrines of grace.

Although depraved man has no desire for truth, he may evidence morality in his life. He has ears with which he can hear the general call of the gospel. Every unregenerate person can make judgments in natural things. But he is perseveringly determined against the truth of God (John 3:18-21). Therefore, Divine intervention is necessary before he can desire truth, hear the effectual call of the gospel, judge things according to truth, and be determined for the truth of God.

God does not give salvation to all men without exception. Many are named in Scripture who were never saved. All men do not come to the knowledge of the truth. God did not will as a decree or purpose that all men be saved. For God to decree the salvation of all if they will is not to purpose salvation. This would make God's will mutable and destroy the significance of God's purpose (Job 23:13). Scripture declares that Christ died for the sheep, His people, and many (John 10:15; Matt. 1:21; 20:28). Thus, Jesus Christ redeemed, reconciled, propitiated, ransomed, and became surety for all of those the Father gave Him in the covenant of redemption (John 6:37). The gospel is universal in the sense that it is sufficient to save all men without exception, if God had elected them. It is universal in that it should be proclaimed to all indiscriminately. The gospel is universal in the signification that all nationalities and kinds of people embrace it. The free offer of the gospel controversy is inseparably linked with the extent of redemption. If the extent were to all without exception, the offer must be to all without exception. However, redemption by Jesus Christ is limited to those the Father gave Him; therefore, it is not to all without exception. The gospel is not an offer but the power of God to salvation (Rom. 1:16).

Salvation is not offered to those for whom Christ died. The Holy Spirit applies the redemption Christ accomplished on the cross. Savior and saved are relative terms. The Savior supposes persons saved, and saved persons suppose the Savior. Every religious group has some method of salvation. "Churches" give invitations urging sinners to come forward. People are exhorted to make their decisions for Jesus. All who say they love Jesus or will raise their hands when requested to do so are counted among the saved. Many use what they call the four spiritual laws to bring about salvation. All the preceding formulas used by religious groups are contrary to Scripture. The gospel is not the means of regeneration, but it is the power of God to those who are regenerated. It is called "the gospel of your salvation" (Eph. 1:13). Salvation is the conversion of the one who has been regenerated.

Life is given, not offered, in regeneration. Life is not described as salvation through faith: "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). Ezekiel described regeneration which occurs at God's time, not man's time (Ezek. 16:4-14). The Spirit gives life unconditionally, and faith cannot be attached to it. Conversion is through faith. The one to whom God gives the principle of life cooperates by repenting and believing in a conversion experience. God gives the principle of faith and enables the regenerated one to repent (Jer. 31:18). The gospel is not the means of begetting, but it is the means of a conversion experience. The whole thesis of II Timothy 1:8-10 is that life is brought to light by the gospel. Life being brought to light and life being brought into existence vastly differ. Life's existence is brought about by the Holy Spirit. Then, this life is brought to light by the gospel.

There is no more Scriptural basis for gospel regeneration than there is for baptismal regeneration or decisional regeneration. These all require man's cooperation. The gospel must be proclaimed to produce the new birth in gospel regeneration. But God gives the principle of life without human cooperation. An indiscriminate invitation cannot be extended to sinners for regeneration. The invitation should be given to the weary, thirsty, and heavy laden to come to Jesus Christ for rest and to have their thirst quenched.

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EFFECTUALLY CALLED TO FAITH

The disposition to receive Jesus Christ is the fruit of regeneration. The regenerated person possesses the spirit of faith (II Cor. 4:13). The spirit of faith is a power that can and will act. It is called into action by the gospel--the truth concerning Jesus Christ and His work. This spirit of faith holds Scripture as the truth of Christ, and it is assured of salvation. Therefore, the person with saving faith believes in God, in Christ, and this believing is by the spirit of faith. Saving faith does not stop with the word of God, but through the word reaches the Person of Christ and trusts Him. When saving faith begins to work in the person who has been regenerated by the sovereign Spirit, he believes in Scripture as God's word, in Jesus Christ who is the message of Scripture, and in his own salvation.

The Bible teaches both implicit and explicit faith. Implicit means implied rather than expressly stated, potentially contained, or unquestioning. Explicit means full and clearly expressed, leaving nothing implied, clearly developed or formulated, or unreserved expression.

The Bible does not speak of implicit faith in the sense of representing faith as the implicit exercise of the mind in which the person accepts a doctrine not because of his understanding but because of submission to a particular religious institution. Many denominations support the idea that implicit faith is faith in truths not known and explicit faith is faith in a known truth. They affirm that only a few primary truths need be known and that faith without knowledge as to all other truths is genuine and sufficient.

They advocate that just so long as a person is willing to submit to a few basic things of a particular denomination, and especially if he supports its program, he is all right. Contrary to these teachings, people are not converted by tradition or by giving allegiance to some man or some religious institution. They are converted by the truth of God's word.

There can be no genuine Biblical conversion experience apart from Biblical truth preached and embraced, because the message of God calls the gift of faith into exercise. Without the true gospel, there is no true exercise of faith. The truth that faith comes by hearing and hearing by the word of God refutes the idea that the exercise of faith may be separated from the word of God. Knowledge is essential to faith. Biblical facts must be put in a redemptive framework to constitute the gospel of Jesus Christ. Without facts there is nothing but mysticism; without an explanation and understanding of those facts, there is nothing more than impotent history.

Christians do not deny that there are mysteries. But we distinguish between the comprehensiveness of evidence concerning the reality of miracles and the comprehension of a proposition with reference to doctrine. In intelligent exercise, religious ignorance is rebuked as sin. One-sidedness in religion thrives on fragments. Unless a preacher is found declaring the whole counsel of God over a period of time, he is thriving on fragments. Every God-called preacher will, in time, declare the whole counsel of God. He is unconcerned about speaking only on things that please people. His responsibility is to give the whole counsel of God, whether it pleases all or displeases many.

Explicit faith was manifested by the Psalmist when he prayed "Teach me, O LORD, the way of thy statutes; and I shall keep it unto the end. Give me understanding..." (Ps. 119:33,34). Explicit faith is expressed in the words of Proverbs 16:22--"Understanding is a fountain of life to him who has it; but the discipline of fools is folly" (NASB). Understanding is the fruit of regeneration. It goes deeper than the mind to the heart: "For with the heart man believeth unto righteousness..." (Rom. 10:10). This spiritual understanding is not a summer stream but a deep flowing fountain: "The words of a man's mouth are deep waters; the fountain of wisdom is a bubbling brook" (Prov. 18:4 NASB). Spiritual understanding comes from the wisdom of God that has been systematized and understood by the recipient of God's grace. Without a person's understanding being filled with heavenly light, it will be a poison fountain, not a wellspring of life. He cannot discern between good and evil. The discerner between good and evil possesses the Spirit of God (Heb. 5:14).

Explicit faith is illustrated in the high priestly prayer of Jesus Christ. The Lord prayed that His own might know Him (John 17:3). Those drawn by the Father shall all be taught of God (John 6:44,45). This is explicit faith. The elect person's faith is intelligent. It is based on the truth of God's word.

The Bible also teaches implicit faith: "If any one supposes that he knows anything, he has not yet known as he ought to know" (I Cor. 8:2 NASB). Not knowing anything as we ought to know on any given subject is implicit faith. Paul exhorted the Philippian saints to wait for further enlightenment in case there was disagreement among themselves: "Let us therefore, as many as are perfect [mature], have this attitude; and if in anything you have a different attitude, God will reveal that also to you" (Phil. 3:15 NASB). Through waiting, further study, and prayer, God would make known to them what they did not know. All Christians agree that their spiritual growth and understanding are less than they desire.

In the light of Scripture and experience, all believers to salvation have faith based on knowledge. At the same time, there is a sense in which their faith is implicit. Saving faith consists not in ignorance but knowledge. Faith is God's gift to the elect, and the elect shall be taught of God (John 6:45). This teaching calls faith into action (Rom. 10:17). Therefore, God is pleased by the foolishness of preaching to save those who believe (I Cor. 1:21). Conclusively, there is the gift of faith; faith is taught; it is called into exercise; and the person who believes is saved by believing through the foolishness of preaching. It is not enough to believe implicitly without understanding to some extent the meaning of the Person and Work of Jesus Christ. Paul declared the testimony of God and was determined to know nothing among the Corinthians "...save Jesus Christ, and him crucified." His preaching was "...not with enticing words of man's wisdom, but in demonstration of the Spirit and of power..." that their faith might "...not stand in the wisdom of men, but in the power of God" (I Cor. 2:2-5).

The Divine interpretation of faith is given: (1) Faith is the gift of God (Eph. 2:8). (2) It is the operation of God (Col. 2:12). (3) It is by the power of God (I Cor. 2:5).

The operation of the Spirit in giving life remains a mystery in the hands of God. Although the passage from death to life is a mystery, the passage from unconsciousness to consciousness of the new life is a door that is clearly marked. Faith which is the gift of God is called into exercise by the preaching of the gospel. Christ is embraced, and the individual knows he is a child of God. This is not blind faith.

Saving faith consists of the knowledge of God and Jesus Christ: "And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent" (John 17:3). Undue reverence for any man or human institution is a precipice to destruction. Truth is not found in error, and light is not found in darkness. Knowledge is not found in ignorance. Divine revelation is the proper object of Divine faith. An infallible faith cannot believe a fallible object. Jesus Christ knows His sheep, and He is known of them. They will not follow a stranger (John 10:4,5). A fallible faith may believe an infallible Object--Jesus Christ. There were many who believed on Jesus Christ when they saw the miracles He performed, but Christ did not commit Himself to them because He knew what was in their hearts (John 2:23-25). The demons have a fallible faith, and they believe in the perfection of Jesus Christ (James 2:19). Simon the sorcerer believed and was baptized, but he continued in the gall of bitterness and the bond of iniquity (Acts 8:13,23). He had fallible faith in an infallible Object--Jesus Christ; but he did not have saving faith. The Christian's person is fallible, but he possesses infallible faith.

The virgin Mary had implicit and explicit faith. God gave her faith, and she exercised that faith. Mary responded in faith to Gabriel's message: "And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word" (Luke 1:38). Here is an expression of explicit faith. It went beyond implicit faith. The virgin acquiesced to God's message through Gabriel. Explicit faith which is more than implicit faith acquiesces to the word of God. Mary was highly favored for the fruit of her womb, not because she was preserved from original sin (Luke 1:42). The fact that she had received grace from God proves conclusively that she was not preserved from original sin. Mary was not a dispenser of grace, but she was a recipient of grace. She is not a dispenser of favor, but she was a recipient of favor.

An example of the distinction between implicit and explicit faith is the Samaritans' response to the testimony of the woman of Samaria: "And many of the Samaritans of that city believed on him for the saying of the woman..." (John 4:39). This was implicit faith. "...Many more believed because of his [Christ's] own word" (John 4:41). This is explicit faith. The Samaritans who first believed because of the testimony of the woman had been saved by God's grace; however, they did not rest solely in the testimony of the woman. Implicit faith is never satisfied until it is explicitly experienced. True faith does not stop with either the testimony of the local assembly or some person. It goes to the one true standard by which everything must be judged, the word of God. Few will relinquish the way they were raised; therefore, they have implicit faith based on ignorance.

The nobleman is another who exemplifies the distinction between implicit and explicit faith. The nobleman asked Christ to come down and heal his son (John 4:47). He had implicit faith that Christ could heal; but he thought that Christ must be near. Christ's ability to heal is not restricted by distance. The Lord told the nobleman to go his way because his son lived (John 4:50). The man believed the word Christ spoke to him. He had implicit faith. The nobleman's servants met him on his way home and told him his son lived. The nobleman inquired of them the hour of his son's improvement. When the servants told him, he knew it was the time he had asked the Lord to heal his son. The father's knowing was explicit faith.

The disciples' reaction to the resurrection of the Lord Jesus is another example of the distinction between implicit and explicit faith (John 20). The disciples had been taught that Jesus Christ would die and rise again the third day from among the dead. They believed implicitly, but they had not experienced it. Their implicit faith must be made their own, and it would then become explicit.

Mary reported to Peter and John that the Lord's body was gone from the sepulchre. Peter and John ran to the sepulchre. John preceded Peter. He looked in and "saw the linen clothes lying; yet went he not in" (John 20:5). The word "saw" in this verse comes from the Greek word blepo, which means to be possessed of sight, having the power of seeing, to see, or to look. John simply saw at a glance. This is implicit faith. Coming, seeing, and hearing are all manifestations of faith. Peter followed John and went into the sepulchre "and seeth the linen clothes lie" (John 20:6). The word "seeth" comes from the Greek word theoreo, which means spectator, to gaze on, to contemplate, to behold, to view with interest and attention, or to survey. That means more than just looking in. "Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed" (John 20:8). The word "saw" comes from the Greek word eido, which means to perceive, to know, to discover, to grasp the significance of, to inspect, or to examine. It means to see and know. The meaning of this Greek word goes beyond implicit faith to explicit faith. Believers go from faith to faith (Rom. 1:17). The more one knows about the word of God the more he knows about God.

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EFFECTUALLY CALLED TO A HOLY LIFE

The word "holy" of II Timothy 1:9 is an adjective; therefore, the effectually called are called to a holy life. The Greek word for "holy" (hagios) describes a purpose for which one has been called. An individual is elected that he might be holy (Eph. 1:4). He is predestinated that he should be conformed to Jesus Christ (Rom 8:29). He is redeemed that Jesus Christ might take form in his life (Gal. 4:19). He is regenerated that he might be converted to Christ (John 3:3,14,15; Num. 21:6-9). The truth is revealed to him that he might be sanctified (John 17:17). His soul is to be restored that he might walk in the paths of righteousness for Christ's sake (Ps. 23:3). He is chastened by God that he might lead a life that is more pleasing to God and be a partaker of Christ's holiness (Heb. 12:14).

The following is the order in which God's purpose, which prepares an individual for practical sanctification, is executed: (1) The elect are set apart by Divine election in Jesus Christ before the foundation of the world (Eph. 1:4). (2) They are sanctified by blood in the redemptive work of Jesus Christ (Heb. 10:10-14). (3) They are sanctified by prevenient grace for Christ until regeneration (Jude 1). (4) They are sanctified by the Spirit of regeneration (I Cor. 6:11). (5) They are sanctified by faith in a conversion experience (Acts 26:18). (6) They are sanctified by truth in practical Christian living (John 17:17; Eph. 5:26). (7) They will be sanctified by glorification in the kingdom (I John 3:2).

Salvation took place in eternity in the mind of God. That salvation includes God's purpose, election, predestination, redemption through the work of Christ, and regeneration. Calling is the fruit of God's purpose, the redemptive work of Christ, and regeneration. God has called us to a holy life. The believer follows this stream of progressive sanctification as he looks backward. He does not begin with God's purpose but with the indwelling of the Holy Spirit until the redemption of the purchased possession.

How can one know if God purposed to save him? This knowledge comes only by the effectual call: "...God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ" (II Thess. 2:13,14). Christians are exhorted to make their calling and election sure (II Pet. 1:10). The person who has made his calling and election sure evidences grace by a sanctified life. He loves the things of the Lord and loves to be with God's people. There is a change in his life that keeps changing with his progressive sanctification. By the grace of God, he is Christ oriented; and he can follow the stream of progressive sanctification back to its fountainhead--God's eternal purpose. Knowledge of election is known only by the light of sanctifying grace in the life of an individual.

Those who have been effectually called will persevere because the grace o