THEOLOGY IV TEACHER S NOTES

Transcription

1 1-04 Theology IV THEOLOGY IV TEACHER S NOTES Note to Teacher: The Student s Notes do not contain the footnotes, the appendixes or any comments in bold print. Also, the Students are given only the Scripture references and are expected to look them up for themselves. A copy of the Student s Notes, Assignments, Tests and Answer Keys are included at the end of the Teacher s Notes. Feed Yourself Students: Explain the difference the external and internal calling. Have a notebook nearby and record how the Scriptures given relate to the points discussed. A. Reasons for Discussion GENERAL AND EXTERNAL CALLING Lesson 4 The order of calling and regeneration is often misunderstood. Calling and regeneration do not always mean the same thing. The result is that it has been held by some that calling precedes regeneration and by others that regeneration precedes calling. We need then to take some time to see the Scriptural presentation and the reasons for a separate consideration of external calling through the Word as preceding both regeneration and internal calling. 1. Biblical The Bible shows the order in calling in a few significant passages. In Ezekiel 37:1-14 we have the vision of the dry bones coming to life. Ezekiel prophesied, as he was commanded and the bones came alive. It is true that the passage refers to a civil restoration in Israel and of revival among God's people, and perhaps even has reference to the resurrection. The representation however is clear, the prophetic word came and then life

2 2-04 Theology IV came into the bones. It was the external calling that was instrumental in giving life. The conversion of Lydia in Acts 16:14 is another illustration of the point. Paul was preaching and the Holy Spirit opened her heart to believe the words of Paul. The preaching of the Word was first, as the external calling and resulted in the internal calling. The Scripture refers to the word of truth bringing us forth. And it seems clear that it is the preaching of that word that is referred to. We are begotten again through the Word of God. Again it seems clear that the preaching of the word is the intent of the passage. The preaching or external calling precedes and is closely connected with the internal calling and regeneration. It is by preaching that it pleased God to save them that believe. Therefore we can conclude that the external calling by the preaching of the Word generally precedes regeneration. Rom.10:14,15,17 How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? (15) And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! (17) So then faith cometh by hearing, and hearing by the word of God. 1 Cor.1:21 For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. Jas.1:18 Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. 1 Pet.1:23.25 Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. 25 But the word of the Lord endureth for ever. And this is the word which by the gospel is preached

3 3-04 Theology IV 2. In the Creeds The Creeds clearly show that it was the belief of many of our forefathers in the faith that faith comes by hearing the Word of the Lord. Faith comes from hearing the preaching of the Word, and works regeneration, which is conversion and sanctification. God has determined that by preaching He will save the elect. When they hear the Word, the Holy Spirit brings light within which brings understanding and the process of regeneration is begun. It is a work of God without our help. It is a certain work, the preaching is an instrument, but the effect is irresistible. This in summary is the view of the Creeds of the Reformation. 3. Order Followed by Reformed Theology Generally Reformed theologians, with few exceptions, place the calling before regeneration. We are now going to look at their reasons for doing so. a. Doctrine of Covenant of Grace The Covenant of Grace is seen as all-comprehensive and great good. God because of His infinite mercy has granted it to sinners, and it encompasses all the blessings of salvation, which includes regeneration. The covenant is made known by the declaration of the gospel. Christ is the very center of the gospel and without the gospel the covenant does not exist. In places where the gospel is not preached the covenant is not realized. The preaching of the gospel and administration of the covenant precedes the work of the Holy Spirit in salvation and the participation of the saint in the salvation brought by Jesus. b. Relationship Between Work of Christ and Holy Spirit Anabaptists do not properly see the relationship between the work of Christ and the Holy Spirit. The gospel shows us the redemptive work of Christ. The Holy Spirit obtains that which He dispenses to us from Christ as the Mediator between God and man, and who is the meritorious cause of salvation. The Holy Spirit then works in the preaching of the gospel. It is

4 4-04 Theology IV only where the message is proclaimed that He works in a saving way. He does not work separately from the Christ preached in the gospel. c. Against Mysticism Anabaptist hold that regeneration is more than a renewal of human nature but an entirely new creation. Therefore they hold that nothing in this creation could possibly be an instrument in bring new life to a person. This includes the language in which the Word of God is brought to us. The Word to them was not a means to regeneration, it was only a dead letter. The Reformers strongly opposed this mystical tendency. d. Experience of Spiritual Renewal Reformers held that covenant children who died in infancy are born again and so saved. They did not agree as to when those who grew up were regenerated. Some held that all elect were regenerated before baptism. This new life, even in adults can be concealed for many years. The majority held that if new life was indeed present it would reveal itself. They saw from experience that it was after the gospel was heard, often for many years, that new life was revealed. 4. Reasons for Separate Discussions a. Clarity While external and internal calling are basically the same they can and should be distinguished. It can be questioned whether logically the internal calling precedes regeneration. There is not a similar question with external calling. It comes through the preaching of the Word before regeneration. It then seems better to deal with external calling first and deal with internal calling under regeneration. b. Preparatory Nature The external calling is often not considered part of the order of salvation. This is due to the fact that the order of salvation refers to the effective application of salvation. The external calling by the preaching of

5 5-04 Theology IV the Word is not one of the stages of that development, unless it becomes an internal calling by the work of the Holy Spirit. When it does not it is simply preliminary and preparatory. Since external calling does not come from eternal election and saving grace many Reformed theologians consider it a common grace. It comes from His common goodness, and effects a limited enlightening of the mind but does not work in the heart with His saving grace. c. General Nature The other works of the Holy Spirit in the order of salvation culminate in the saints. External calling is broader and comes to elect and non-elect alike. It reveals God's great love to the wicked in general as well as bringing faith and conversion. It is through the external calling that God demonstrates His claim to obedience on humanity. It also serves to restrain the manifestation of sin, encourages civil righteousness, external morality and outward religious exercises. B. Calling in General External calling is an aspect of general calling, therefore we will look at general calling first. 1. Author The calling is the work of the triune God. The Father calls but works through the Son, who calls through His Word and Spirit. Mt.10:20 For it is not ye that speak, but the Spirit of your Father which speaketh in you. Mt.11:28 Come unto me, all ye that labour and are heavy laden, and I will give you rest. Lk.5:32 I came not to call the righteous, but sinners to repentance.

6 6-04 Theology IV Jn.7:32 They are like unto children sitting in the marketplace, and calling one to another, and saying, We have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept. Jn.15:26 But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: Acts 5:31,32 Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. (32) And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him. 1 Cor.1:9 God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. 1 The.2:12 That ye would walk worthy of God, who hath called you unto his kingdom and glory. 1 Pet.5:10 But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. 2. Revelation of Law Reformed theologians distinguish between the call that comes from the preaching of the gospel (verbal call) and that which comes from the revelation of the law (real call), to acknowledge, fear and honour God as the Creator. It comes in things rather than words. Things such as nature and history. It comes from the environment and experience of their lives. It does not present Christ and so does not lead to salvation. It has value in the hindering of sin, development of natural life and maintaining good order in society. Psa.19:1-4 The heavens declare the glory of God; and the firmament sheweth his handywork. (2) Day unto day uttereth speech, and night unto night sheweth knowledge. (3) There is no speech nor language, where their

7 7-04 Theology IV voice is not heard. (4) Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun, Acts 16:16,17 And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying: (17) The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which shew unto us the way of salvation. Acts 17:27 That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: Rom.1:19-21 Because that which may be known of God is manifest in them; for God hath shewed it unto them. (20) For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse: (21) Because that, when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened. 3. Call by Preaching The verbal call is God's call that comes to a person through the preaching of the Word. Roman Catholics also claim it comes through the administration of baptism. To them the preaching of the gospel is secondary to the sacrament of baptism in bringing a person to Christ. The effectiveness of the gospel call in some cases and not in other has become a point of controversy. Pelagius emphasized the free will of man to accept or reject the gospel and so to obtain or fail to receive the blessings of redemption. Augustine held that it was in the work of the grace of God. It took grace to hear the call so that he no longer resisted it. Semi- Pelagianism sought the middle ground between the two views. They did not like Augustine's denial of free will nor Pelagius's of divine grace. They held the seeds of good were in man. They simply needed the work of grace to develop. The grace is given to man, so that because of that grace he can accept the gospel. When the call is effective in man by the help of divine grace, he accepts it. This became the prevailing view of the Roman

8 8-04 Theology IV Catholic Church. Some later Roman Catholics brought in a doctrine (called congruism) which made the acceptance of the gospel dependant upon the circumstances in which it came to a person. It the circumstances were favourable a person would accept, if not he would not. The nature of the circumstances were dependant on the work of prevenient grace. Luther worked out the thought that the law worked repentance and the gospel brought the gift of the Holy Spirit. He is in the Word so the call is always sufficient and in its intent efficacious. The reason the call is not always effective is because often a person put a hinderance in the way so the negative attitude of the individual determines the result. Some Lutherans still speak of external and internal call but the external does not come without the internal. The call always produces the desired effect so there is little room for distinction between the two calls. Anabaptists do not seem to see the Word of God as a means of grace. They emphasize the internal word, an inner light and the enlightenment of the Holy Spirit. The external word is a letter that kills and the internal word is spirit and life. External calling had little place in their view of the order of salvation. Augustine distinguished between external and internal call and Calvin took his view from him. In this way it became important in Reformed theology. Calvin held the gospel call alone was not effective but was made so by the work of the Holy Spirit, when He applies the Word to a person unto salvation. Salvation is the work of God from the beginning. Saving grace gives the ability and causes a person to respond to the gospel call. Arminians objected to this view and returned to the Semi- Pelagian view of Roman Catholicism. They hold that the universal preaching of the gospel carries with it sufficient grace. The grace is enough that if a person so choses he is able to attain the full possession of spiritual blessings and of salvation. They have made salvation dependant upon man. Their view was the beginning of a rationalistic return to Pelagian view which denies the need of the internal work of the Holy Spirit in salvation.

9 9-04 Theology IV C. External Calling The term external in reference to calling is not used in the Bible. We find evidence of the external call in the Old Testament and New Testament invitations. It is also presupposed in the great commission and in John 3:18 he that believeth not is condemned. In the marriage feast of Mt. 22:2-14 some invited did not come. It is also taught in the parable of the great supper in Lk.14: The Bible speaks of the direct rejection of the gospel and the sin of unbelief committed by some. Isa.45:22 Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else. Isa.55:6 Seek ye the LORD while he may be found, call ye upon him while he is near: Ezek.33:11 Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel? Mt.10:15 Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city. Mt.11:21-24,28 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. (22) But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. (23) And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. (24) But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee. (28) Come unto me, all ye that labour and are heavy laden, and I will give you rest. Mt.22:3,14 And sent forth his servants to call them that were bidden to the wedding: and they would not come. (14) For many are called, but few are chosen.

10 10-04 Theology IV Jn.3:36 He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him. Jn.5:40 And ye will not come to me, that ye might have life. Jn.12:32 And I, if I be lifted up from the earth, will draw all men unto me. Jn.16:8,9 And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: (9) Of sin, because they believe not on me; Acts 13:46 Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. 2 The.1:8 For from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad; so that we need not to speak any thing. 1 Jn.5:10 He that believeth on the Son of God hath the witness in himself: he that believeth not God hath made him a liar; because he believeth not the record that God gave of his Son. Rev.3:20 Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. The external call is the preaching and offering of salvation in Christ to the ungodly, with the strong emphasis on acceptance of Christ by faith, so that they may receive the forgiveness of sins and eternal life. 1. Elements of the Call a. Presentation of Truth The plan of redemption was being given in all its relationships. The mutual relationships between the the saving work of Christ, the renewing

11 11-04 Theology IV and transforming work of the Holy Spirit should be interpreted in presenting the plan of redemption. The mere presentation of the truth of redemption does not make up the gospel call. It is a fundamental and vital part of the call, but not the whole of it. b. Invitation to Acceptance The presentation of the plan of salvation must include an urgent invitation, sometimes a solemn command to accept Christ by faith. The true nature of repentance and faith should be clearly explained so that this turning to Christ is not a superficial one. The sinner should realize that it is God that works in him to His good pleasure, and that he does not of himself repent and believe. c. Promise of Forgiveness Those who meet the conditions, not in their own strength but in the power of God through His grace working in their hearts by the Holy Spirit are promised they will be accepted. They have the assurance of the forgiveness of sins and eternal salvation if they, by grace, repent of their sins and receive Christ by faith. The promise is conditional rather than absolute. Faith and repentance, worked in the heart by God, is the only way to fulfillment. We can infer from these facts that those who reject the gospel are doing more than refusing to believe certain facts and ideas. They resist the general operation of the Holy Spirit, that is related to this calling, and so are guilty of obstinate disobedience. This increases their responsibility and increases the wrath they receive on the day of judgement. The proclaiming of the whole counsel of God is part of the call. There are several examples of calls to repent and believe. And the promise is all in several passages. Rom.2:4,5 Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? (5) But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;

12 12-04 Theology IV Acts 20:27 For I have not shunned to declare unto you all the counsel of God. Eph.3:7-11 Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. (8) Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; (9) And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: (10) To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, (11) According to the eternal purpose which he purposed in Christ Jesus our Lord: Ezek.33:11 Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel? Mk.1:15 And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel. Jn.3:16-18,36 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. (17) For God sent not his Son into the world to condemn the world; but that the world through him might be saved. (18) He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. (36) He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him. Jn.5:24,40 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. (40) And ye will not come to me, that ye might have life.

13 13-04 Theology IV Jn.6:29 Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent. 2. Characteristics a. General The external call is general only in the sense that it comes to all human beings to whom the gospel is preached, without discrimination. Age, nationality or class in society does not make a difference. All levels and races, just and unjust receive the call. Psa.81:11-13 But my people would not [hearken] to my voice; and Israel would [none] of me. (12) So I gave them up unto their own hearts' [lust]: and they walked in their own [counsels]. (13) Oh that my people had [hearkened] unto me, and Israel had [walked] in my ways. Prov.1:24-26 Because I have called and ye [refused]; I have stretched out my hand, and no man [regarded]; (25) But ye have set at nought my [counsel], and would have none of my [reproof]: (26) I also will laugh at your [calamity]; and I will mock when your fear [cometh ]. Isa.45:22 Look unto me and be ye [saved] all the ends of the earth: for I am God, and there is [none else]. Isa.55:1,6,7 Ho, every one that thirsteth, come ye to the waters, and he that hath no [money]; come ye, and buy, and at; yea, come, buy wine and milk without money and without [price]. (6) Seek ye the Lord while He [may] be found, call ye upon Him while He is [near]. (7) Let the wicked forsake his way, and the unrighteous man his [thoughts]: and l let him return unto the Lord, and He will have [mercy] upon him; and return to our God, for He will abundantly [pardon]. Ezek.3:19 Yet if you [warn] the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in is [iniquity]; but thou hast delivered thy soul.

14 14-04 Theology IV Mt.11:28 Come unto me all you who [labour] and are heavy laden, and I will [give] you rest. Mt.22:2-8,14...a certain king,... [made] a marriage for his son, sent his [servants] to [call] them that were bidden...they made [light] of it...took his servants...and [slew] them...they which were bidden were not [worthy]. For many are [called] but few are [chosen]. Lk.14: made a [great] supper, and [bade] many...all with one consent began to make [excuses]...the master of the house was [angry] go and [compel] them to come in...[none] of those bidden shall taste of my [supper]. There has been differences of opinion and opposition, even within the Reformed community to the general character of the call. Some have wanted to limit it to the visible church, others denied there was such a call. The objection seems to be that it is inconsistent with the doctrine of predestination and particular atonement. It is these doctrines that these opponents feel should be the starting point of the presentation of the gospel. However our starting point is the great commission. He that believes and is baptized shall be saved. Unbelievers are damned. We cannot limit our preaching to the elect because we don't know who they are. Jesus did not so limit Himself (Mt.22:3-8,14; Lk.14:16-21; Jn.5:38-40). There would only be a contradiction between the doctrine of predestination and particular atonement if the universal offer of salvation included the declaration that God purposed to save every hearer and Christ atoned for the sins of each one. There is no such statement in the presentation of the gospel. It is a calling of grace to accept Christ. It is a conditional promise of salvation. The condition is only met in the elect so it is only they who receive eternal life. b. Legitimate The call is not made in the hopes that it will not be accepted but rather a serious call made in good faith. God calls and desires that the sinner repent and receive Christ by faith, and when he does the promise is dependable, and he receives eternal life. The truth of God requires that He

15 15-04 Theology IV could not be guilty of deception. Some feel that the Reformed position makes God offer salvation to those whom He does not intend to have accept it. Yet there need not be a contradiction. The call is one made in good faith as can be seen in several references. God decrees what will come to pass, (even if He does not delight in it such as sin), the revealed will is the rule of life, and informs man what pleases God. The offer of salvation is conditional Some feel that human inability means that God is requiring what man cannot give so it is mockery to ask him to give it. Human inability is a result of his unwillingness to serve God in the beginning. Human beings are not is a condition so that many would like to repent and believe but cannot. The unbelieving are not willing to believe (Jn.5:40). The requirement to faith and repentance is no more unreasonable than the demand to keep the law. Those who oppose the general offer of salvation in human inability usually bring man before the demands of the law. 3. Significance We will look at the significance of the external calling and see some other reasons why God gives the general call indiscriminately. a. Claim Maintained God who is the Sovereign and Ruler of the universe has an absolute right to the services of mankind. The rebellion of man which made him unable to provide spiritual obedience to God does not mean that God has forfeited His claim of service. God's right of absolute remains and He asserts His right in the law and gospel. His claim on humanity is expressed in the gospel call to repent and believe. When one ignores this call, he offends the righteous claim of God and increases his guilt. b. Appointed Means The external call is the means God has selected to bring the ungodly to conversion. God uses this to gather His own from all over the earth. Since no one knows who the elect are, it is necessary that a universal call be given. The result is that only the chosen receive Christ by faith. The proclamation of the gospel to the heathen, does not give assurance that

16 16-04 Theology IV God intends to save each one, but it is a bringing of the joyful news that Christ died for the ungodly. The invitation is to repent of sins and believe on Him and they will receive salvation. c. Revelation The call displays God's holiness, goodness and compassion. In His holiness He influences against sin. His goodness and mercy warns against self-destruction of the human race, and postpones the execution of the death sentence. He blesses them with the offer of redemption. The offer is itself a blessing rather than a curse as some would assert. It reveals His compassion. A person by his opposition to the call may turn it to a curse. It increases his judgement if the offer is not accepted. d. Accentuation The call highlights and emphasizes the righteousness of God. The Bible shows us that God reveals Himself in nature in such as way that every one is without excuse. This is even more so, of the special revelation given to humanity in the plan of redemption. The ungodly when they disregard the forebearance of God and reject His offer of salvation, contrast the greatness of their guilt and corruption, and God's justice, especially when He brings them to judgement. His righteousness and justice then stand out in their clearest light. GENERAL AND ETERNAL CALL END NOTE 4 Some feel the call cannot be a sincere call since the sinner does not have the ability to obey and God designed that only the elect would receive the special grace necessary to respond to the gospel. In reply we can say that the inability is not physical but moral. It is the perversity of the will so the offer of salvation can be sincere, especially when the offer is itself a motivation to obedience. A person can give an invitation in sincerity even though he knows it will be refused. he may desire the invitation to be accepted. He may also for reasons of justice, or personal dignity, be unwilling to make special efforts, other than the invitation itself, to be sure

17 17-04 Theology IV that the invitation is accepted. God's desire to save may not be accompanied by his will to exert special influences to save them. 1 Tim.2:4 would have all men be saved - all is passive rather than active in the Greek. older theologians called this the revealed will of God,that all men should be saved. His secret will was His purpose to save the elect, by special grace. This does not mean God's call is insincere. It is sincere and is seen in that the only hinderance to the sinner responding to the call is his own evil will. Sincerity is also seen in the tremendous cost of the external provision of redemption and on the basis of that sacrifice he invites all who will to come a partake of the water of life freely (Rev.22:17) The idea that God planned to bestow grace only on the elect causes some to consider the general call insincere. It that were true it would also stand against god's foreknowledge. The sincerity of God's general call is not any more inconsistent with the fact He determined that some would reject it than it is with the fact that He for saw that some would reject it. The non-elect have all the advantages and opportunities to secure their salvation in the Augustian view. The same advantages and opportunities that they have under any other idea of salvation through Christ. God determined in instituting the plan of redemption to save His own but He consistently offers the benefits to all who will receive them. The idea that the call is irresistible gives difficulty to some. Perhaps we need to clarify the term. irresistible at least to some implies coercion and compulsion. That is not the way God works in the soul. We could say the call is efficacious. That is if infallibility reaches its goal when it leads the sinner to repentance and the faith in Christ. God is the originator of the change in disposition and new activity of the will by which the sinner accepts Christ. It is God's acting on the will of man. It is not human response to call, nor the co-operation of human will with the divine.

18 18-04 Theology IV THEOLOGY IV STUDENT S NOTES Feed Yourself Students: Explain the difference the external and internal calling. Have a notebook nearby and record how the Scriptures given relate to the points discussed. A. Reasons for Discussion GENERAL AND EXTERNAL CALLING Lesson 4 The order of calling and regeneration is often misunderstood. Calling and regeneration do not always mean the same thing. The result is that it has been held by some that calling precedes regeneration and by others that regeneration precedes calling. We need then to take some time to see the Scriptural presentation and the reasons for a separate consideration of external calling through the Word as preceding both regeneration and internal calling. 1. Biblical The Bible shows the order in calling in a few significant passages. In Ezekiel 37:1-14 we have the vision of the dry bones coming to life. Ezekiel prophesied, as he was commanded and the bones came alive. It is true that the passage refers to a civil restoration in Israel and of revival among God's people, and perhaps even has reference to the resurrection. The representation however is clear, the prophetic word came and then life came into the bones. It was the external calling that was instrumental in giving life. The conversion of Lydia in Acts 16:14 is another illustration of the point. Paul was preaching and the Holy Spirit opened her heart to believe the words of Paul. The preaching of the Word was first, as the external calling and resulted in the internal calling.

19 19-04 Theology IV The Scripture refers to the word of truth bringing us forth. And it seems clear that it is the preaching of that word that is referred to. We are begotten again through the Word of God. Again it seems clear that the preaching of the word is the intent of the passage. The preaching or external calling precedes and is closely connected with the internal calling and regeneration. It is by preaching that it pleased God to save them that believe. Therefore we can conclude that the external calling by the preaching of the Word generally precedes regeneration. Read: Rom.10:14,15,17, 1 Cor.1:21, Jas.1:18, 1 Pet.1: In the Creeds The Creeds clearly show that it was the belief of many of our forefathers in the faith that faith comes by hearing the Word of the Lord. Faith comes from hearing the preaching of the Word, and works regeneration, which is conversion and sanctification. God has determined that by preaching He will save the elect. When they hear the Word, the Holy Spirit brings light within which brings understanding and the process of regeneration is begun. It is a work of God without our help. It is a certain work, the preaching is an instrument, but the effect is irresistible. This in summary is the view of the Creeds of the Reformation. 3. Order Followed by Reformed Theology Generally Reformed theologians, with few exceptions, place the calling before regeneration. We are now going to look at their reasons for doing so. a. Doctrine of Covenant of Grace The Covenant of Grace is seen as all-comprehensive and great good. God because of His infinite mercy has granted it to sinners, and it encompasses all the blessings of salvation, which includes regeneration. The covenant is made known by the declaration of the gospel. Christ is the very center of the gospel and without the gospel the covenant does not exist. In places where the gospel is not preached the covenant is not realized. The preaching of the gospel and administration of the covenant

20 20-04 Theology IV precedes the work of the Holy Spirit in salvation and the participation of the saint in the salvation brought by Jesus. b. Relationship Between Work of Christ and Holy Spirit Anabaptists do not properly see the relationship between the work of Christ and the Holy Spirit. The gospel shows us the redemptive work of Christ. The Holy Spirit obtains that which He dispenses to us from Christ as the Mediator between God and man, and who is the meritorious cause of salvation. The Holy Spirit then works in the preaching of the gospel. It is only where the message is proclaimed that He works in a saving way. He does not work separately from the Christ preached in the gospel. c. Against Mysticism Anabaptist hold that regeneration is more than a renewal of human nature but an entirely new creation. Therefore they hold that nothing in this creation could possibly be an instrument in bring new life to a person. This includes the language in which the Word of God is brought to us. The Word to them was not a means to regeneration, it was only a dead letter. The Reformers strongly opposed this mystical tendency. d. Experience of Spiritual Renewal Reformers held that covenant children who died in infancy are born again and so saved. They did not agree as to when those who grew up were regenerated. Some held that all elect were regenerated before baptism. This new life, even in adults can be concealed for many years. The majority held that if new life was indeed present it would reveal itself. They saw from experience that it was after the gospel was heard, often for many years, that new life was revealed. 4. Reasons for Separate Discussions a. Clarity While external and internal calling are basically the same they can and should be distinguished. It can be questioned whether logically the

21 21-04 Theology IV internal calling precedes regeneration. There is not a similar question with external calling. It comes through the preaching of the Word before regeneration. It then seems better to deal with external calling first and deal with internal calling under regeneration. b. Preparatory Nature The external calling is often not considered part of the order of salvation. This is due to the fact that the order of salvation refers to the effective application of salvation. The external calling by the preaching of the Word is not one of the stages of that development, unless it becomes an internal calling by the work of the Holy Spirit. When it does not it is simply preliminary and preparatory. Since external calling does not come from eternal election and saving grace many Reformed theologians consider it a common grace. It comes from His common goodness, and effects a limited enlightening of the mind but does not work in the heart with His saving grace. c. General Nature The other works of the Holy Spirit in the order of salvation culminate in the saints. External calling is broader and comes to elect and non-elect alike. It reveals God's great love to the wicked in general as well as bringing faith and conversion. It is through the external calling that God demonstrates His claim to obedience on humanity. It also serves to restrain the manifestation of sin, encourages civil righteousness, external morality and outward religious exercises. B. Calling in General External calling is an aspect of general calling, therefore we will look at general calling first. 1. Author The calling is the work of the triune God. The Father calls but works through the Son, who calls through His Word and Spirit.

22 22-04 Theology IV Read: Mt.10:20, Mt.11:28, Lk.5:32, Jn.7:32, Jn.15:26, Acts 5:31,32, 1 Cor.1:9, 1 The.2:12, 1 Pet.5:10 2. Revelation of Law Reformed theologians distinguish between the call that comes from the preaching of the gospel (verbal call) and that which comes from the revelation of the law (real call), to acknowledge, fear and honour God as the Creator. It comes in things rather than words. Things such as nature and history. It comes from the environment and experience of their lives. It does not present Christ and so does not lead to salvation. It has value in the hindering of sin, development of natural life and maintaining good order in society. Read: Psa.19:1-4, Acts 16:16,17, Acts 17:27, Rom.1: Call by Preaching The verbal call is God's call that comes to a person through the preaching of the Word. Roman Catholics also claim it comes through the administration of baptism. To them the preaching of the gospel is secondary to the sacrament of baptism in bringing a person to Christ. The effectiveness of the gospel call in some cases and not in other has become a point of controversy. Pelagius emphasized the free will of man to accept or reject the gospel and so to obtain or fail to receive the blessings of redemption. Augustine held that it was in the work of the grace of God. It took grace to hear the call so that he no longer resisted it. Semi- Pelagianism sought the middle ground between the two views. They did not like Augustine's denial of free will nor Pelagius's of divine grace. They held the seeds of good were in man. They simply needed the work of grace to develop. The grace is given to man, so that because of that grace he can accept the gospel. When the call is effective in man by the help of divine grace, he accepts it. This became the prevailing view of the Roman Catholic Church. Some later Roman Catholics brought in a doctrine (called congruism) which made the acceptance of the gospel dependant upon the circumstances in which it came to a person. It the circumstances were favourable a person would accept, if not he would not. The nature of the circumstances were dependant on the work of prevenient grace.

23 23-04 Theology IV Luther worked out the thought that the law worked repentance and the gospel brought the gift of the Holy Spirit. He is in the Word so the call is always sufficient and in its intent efficacious. The reason the call is not always effective is because often a person put a hinderance in the way so the negative attitude of the individual determines the result. Some Lutherans still speak of external and internal call but the external does not come without the internal. The call always produces the desired effect so there is little room for distinction between the two calls. Anabaptists do not seem to see the Word of God as a means of grace. They emphasize the internal word, an inner light and the enlightenment of the Holy Spirit. The external word is a letter that kills and the internal word is spirit and life. External calling had little place in their view of the order of salvation. Augustine distinguished between external and internal call and Calvin took his view from him. In this way it became important in Reformed theology. Calvin held the gospel call alone was not effective but was made so by the work of the Holy Spirit, when He applies the Word to a person unto salvation. Salvation is the work of God from the beginning. Saving grace gives the ability and causes a person to respond to the gospel call. Arminians objected to this view and returned to the Semi- Pelagian view of Roman Catholicism. They hold that the universal preaching of the gospel carries with it sufficient grace. The grace is enough that if a person so choses he is able to attain the full possession of spiritual blessings and of salvation. They have made salvation dependant upon man. Their view was the beginning of a rationalistic return to Pelagian view which denies the need of the internal work of the Holy Spirit in salvation. C. External Calling The term external in reference to calling is not used in the Bible. We find evidence of the external call in the Old Testament and New Testament invitations. It is also presupposed in the great commission and in John 3:18 he that believeth not is condemned. In the marriage feast of Mt. 22:2-14 some invited did not come. It is also taught in the parable of the

24 24-04 Theology IV great supper in Lk.14: The Bible speaks of the direct rejection of the gospel and the sin of unbelief committed by some. Read: Isa.45:22, Isa.55:6, Ezek.33:11, Mt.10:15, Mt.11:21-24,28, Mt. 22:3,14, Jn.3:36, Jn.5:40, Jn.12:32, Jn.16:8,9, Acts 13:46, 2 The.1:8, 1 Jn. 5:10, Rev.3:20 The external call is the preaching and offering of salvation in Christ to the ungodly, with the strong emphasis on acceptance of Christ by faith, so that they may receive the forgiveness of sins and eternal life. 1. Elements of the Call a. Presentation of Truth The plan of redemption was being given in all its relationships. The mutual relationships between the the saving work of Christ, the renewing and transforming work of the Holy Spirit should be interpreted in presenting the plan of redemption. The mere presentation of the truth of redemption does not make up the gospel call. It is a fundamental and vital part of the call, but not the whole of it. b. Invitation to Acceptance The presentation of the plan of salvation must include an urgent invitation, sometimes a solemn command to accept Christ by faith. The true nature of repentance and faith should be clearly explained so that this turning to Christ is not a superficial one. The sinner should realize that it is God that works in him to His good pleasure, and that he does not of himself repent and believe. c. Promise of Forgiveness Those who meet the conditions, not in their own strength but in the power of God through His grace working in their hearts by the Holy Spirit are promised they will be accepted. They have the assurance of the forgiveness of sins and eternal salvation if they, by grace, repent of their sins and receive Christ by faith. The promise is conditional rather than

25 25-04 Theology IV absolute. Faith and repentance, worked in the heart by God, is the only way to fulfillment. We can infer from these facts that those who reject the gospel are doing more than refusing to believe certain facts and ideas. They resist the general operation of the Holy Spirit, that is related to this calling, and so are guilty of obstinate disobedience. This increases their responsibility and increases the wrath they receive on the day of judgement. The proclaiming of the whole counsel of God is part of the call. There are several examples of calls to repent and believe. And the promise is all in several passages. Read: Rom.2:4,5, Acts 20:27, Eph.3:7-11, Ezek.33:11, Mk.1:15, Jn. 3:16-18,36, Jn.5:24,40, Jn.6:29 2. Characteristics a. General The external call is general only in the sense that it comes to all human beings to whom the gospel is preached, without discrimination. Age, nationality or class in society does not make a difference. All levels and races, just and unjust receive the call. Read: Psa.81:11-13, Prov.1:24-26, Isa.45:22, Isa.55:1,6,7, Ezek. 3:19, Mt.11:28, Mt.22:2-8,14, Lk.14:16-24 There has been differences of opinion and opposition, even within the Reformed community to the general character of the call. Some have wanted to limit it to the visible church, others denied there was such a call. The objection seems to be that it is inconsistent with the doctrine of predestination and particular atonement. It is these doctrines that these opponents feel should be the starting point of the presentation of the gospel. However our starting point is the great commission. He that believes and is baptized shall be saved. Unbelievers are damned. We cannot limit our preaching to the elect because we don't know who they are. Jesus did not so limit Himself (Mt.22:3-8,14; Lk.14:16-21; Jn.5:38-40). There would only be a contradiction between the doctrine of predestination and particular atonement if the universal offer of salvation included the

26 26-04 Theology IV declaration that God purposed to save every hearer and Christ atoned for the sins of each one. There is no such statement in the presentation of the gospel. It is a calling of grace to accept Christ. It is a conditional promise of salvation. The condition is only met in the elect so it is only they who receive eternal life. b. Legitimate The call is not made in the hopes that it will not be accepted but rather a serious call made in good faith. God calls and desires that the sinner repent and receive Christ by faith, and when he does the promise is dependable, and he receives eternal life. The truth of God requires that He could not be guilty of deception. Some feel that the Reformed position makes God offer salvation to those whom He does not intend to have accept it. Yet there need not be a contradiction. The call is one made in good faith as can be seen in several references. God decrees what will come to pass, (even if He does not delight in it such as sin), the revealed will is the rule of life, and informs man what pleases God. The offer of salvation is conditional Some feel that human inability means that God is requiring what man cannot give so it is mockery to ask him to give it. Human inability is a result of his unwillingness to serve God in the beginning. Human beings are not is a condition so that many would like to repent and believe but cannot. The unbelieving are not willing to believe (Jn.5:40). The requirement to faith and repentance is no more unreasonable than the demand to keep the law. Those who oppose the general offer of salvation in human inability usually bring man before the demands of the law. 3. Significance We will look at the significance of the external calling and see some other reasons why God gives the general call indiscriminately. a. Claim Maintained God who is the Sovereign and Ruler of the universe has an absolute right to the services of mankind. The rebellion of man which made him unable to provide spiritual obedience to God does not mean that God has

27 27-04 Theology IV forfeited His claim of service. God's right of absolute remains and He asserts His right in the law and gospel. His claim on humanity is expressed in the gospel call to repent and believe. When one ignores this call, he offends the righteous claim of God and increases his guilt. b. Appointed Means The external call is the means God has selected to bring the ungodly to conversion. God uses this to gather His own from all over the earth. Since no one knows who the elect are, it is necessary that a universal call be given. The result is that only the chosen receive Christ by faith. The proclamation of the gospel to the heathen, does not give assurance that God intends to save each one, but it is a bringing of the joyful news that Christ died for the ungodly. The invitation is to repent of sins and believe on Him and they will receive salvation. c. Revelation The call displays God's holiness, goodness and compassion. In His holiness He influences against sin. His goodness and mercy warns against self-destruction of the human race, and postpones the execution of the death sentence. He blesses them with the offer of redemption. The offer is itself a blessing rather than a curse as some would assert. It reveals His compassion. A person by his opposition to the call may turn it to a curse. It increases his judgement if the offer is not accepted. d. Accentuation The call highlights and emphasizes the righteousness of God. The Bible shows us that God reveals Himself in nature in such as way that every one is without excuse. This is even more so, of the special revelation given to humanity in the plan of redemption. The ungodly when they disregard the forebearance of God and reject His offer of salvation, contrast the greatness of their guilt and corruption, and God's justice, especially when He brings them to judgement. His righteousness and justice then stand out in their clearest light.