The last two chapters of R. Alan Streett’s The Effective Invitation: A Practical Guide for the Pastor are called “Music and the Invitation” and “Inviting Children to Christ.”
“Music and the Invitation” presents a historical overview of the role music has played in Evangelism. Streett begins this at history of music and evangelism with Acts 16 when Paul and Silas sang in the Philippian jail; this surely had as much effect on the jailor as the earthquake. Streett quotes Donald P. Ellsworth: “Unquestionably the jailor was moved to ask this question partly because of the great earthquake which they had just experienced. However, there is nothing intrinsic in an earthquake which would encourage a man to seek to be saved. Paul’s and Silas’s singing must have had something to do with it. We can be reasonably sure that the songs were at least meaningful to those prisoners who were listening, because Paul writes elsewhere (1Cor. 14:15) that singing is to be done with the understanding.” Paul said he used all means to win others to Christ (1Cor. 9:22); music is certainly one of these means. In fact, all great moves of God have involved singing. In the forth century, John Chrysostum and Niceta of Remesiana spread the gospel with the singing of hymns. The role of music in individual Christian’ lives almost became extinct during the Middle Ages (St. Francis of Assisi excepted), but was revived by Martin Luther and the Protestant Reformation. Jonathan Edwards and George Whitefield turned to Isaac Watt’s hymns to find appropriate musical accompaniment to 18th century revival services. Watts had three criteria for a hymn: 1. it had to be evangelistic, presenting the gospel, 2. it was freely compose rather than an exact translation of scripture, 3. it was written to express the thoughts and feelings of the singer. Charles Wesley wrote over 6,000 hymns and is credited with both introducing a congregational style of singing which expressed the thoughts and feelings of the individual and with writing the first invitational hymns. (Streett repeats the legend, which is incorrect, that the Wesley’s used bar tunes as the melody for their hymns. To set the record straight in your own mind, see here.) Streett closes out this historical overview with the development of the gospel song and the development of the role of song leaders in evangelistic crusades.
Streett lists five functions music plays in evangelistic services. First, music can attract non-Christians to the service. Second, once non-Christians come to a service, music prepares their hearts to hear and accept the gospel. They come loaded down with the cares of the world; music temporarily removes that load so the word of God can penetrate their hearts and minds. Third, music helps prepare the heart of the evangelist to preach the gospel and give the invitation. Fourth, music is just as effective, if not more so, as a sermon in preaching God’s word since it touches the heart and emotions. Fifth, it aids non-Christians in surrendering to Christ.
History is filled with examples of young children coming to Christ: Corrie ten Boom, Ruth Graham, and Leighton Ford came to Christ at the age of five while Jonathan Edwards was seven. Most developmental psychologists agree that children begin to develop a conscience between the ages of five and nine. When a child can internally distinguish between right and wrong, he or she is morally accountable to God for their sins. The Streett’s last chapter, he gives much practical advice in presenting the gospel to children. He writes: “Because pre-adolescent youths are intellectually, socially, and emotionally immature, the minister of the gospel must realize that evangelism among this group is an extremely delicate process. Most children can be easily manipulated into making shallow or even pseudo-commitments to Christ. Through the use of peer pressure, the promise of rewards, or the inward desire to please the Christian worker, unwary children are often cajoled into quasi-conversion experiences. Such unscriptural methods can lead to undesirable consequences, and sometimes hinder children from making legitimate decisions for Christ in later years. Inadequately-trained youth workers, despite good intentions, often do more harm than good.” Children come to Christ the same way adults do, through the proclamation of the death, burial, and resurrection of Jesus Christ. There are not two gospels, one for adults and one for children. We greatly err when we assume a child cannot understand the gospel. Children can only come to Jesus through His cross. The problem is not “Should I preach the kerygma?” but “how can I preach the kerygma so a child can understand?” The first obstacle is a theological language barrier. The preacher/teacher must redefine terms for children as they think in concrete terms. Terms such as sin, conviction, crucifixion, resurrection, Holy Ghost, repentance, faith, blood of the lamb, give your life to Christ, admit you are lost, come to Jesus, washed in the blood, ask Christ to save you, invite Christ into your heart, make a stand for Christ, etc., need redefining for children who are uninitiated in Church vocabulary. Children must be taught that God is their creator and loves them and cares for them, and wants to be their friend forever. When presenting sin to children, don’t use adult examples but the acts of rebellion they engage in everyday. Children must be taught that the acts they commit against family and friends are also sins against God; sin is him/her choosing to do what they want to do when God wants them to do something else. Children understand the concept of punishment, yet must be taught that God loves them still when they rebel. Children must be taught that Christ had to come to earth in the form of a man so to be the perfect sacrifice for sins. Children have no problem accepting the truth of the resurrection. When presenting the gospel, remember that a child’s attention span is short. Do not drag out the presentation. Repetition is the key. Children must be taught that acts such as coming forward or raising their hands does not save them. They must be taught repentance with the acknowledgement that the child’s sins caused Christ to die. Children can be convicted through God’s word and the Holy Spirit. Repentance should be presented to a child as meaning to be being sorry enough for his/her sin that they no longer want to do them again. Children must also be taught to trust their savior, which is not difficult for a child to do. When extending the invitation to children, the problem of peer pressure must be eliminated. Instead of asking them to come forward, the children should bow their heads and signify their commitment to Christ by raising their hands or lifting their heads. The preacher/teacher must convey to them that they should not express a commitment just to please them. Never offer rewards or privileges in exchange for a verbal commitment. Never embarrass a child into making a commitment. After a child makes a commitment, he/she should be counseled immediately to cement the decision made and to encourage them to share their new found faith.
Tuesday, February 7, 2012
Thursday, February 2, 2012
Word Study: Knowledge (Ginosko) And Foreknowldge
From God’s Strategy in Human History by Roger T. Forster and Paul Marston:
Meanings of “Know” in scripture- “Foreknowledge” is made up of the two Greek elements “previous” (pro) and “knowledge” (ginosko). Ginosko, like the English word know, can have many shades of meaning. It is not always possible from the contexts in which they appear to distinguish them. But it is beneficial to examine the various meanings so they will be clear in one’s mind. Then when one considers the word foreknowledge, the various possibilities will be clear. These were the meanings of ginosko at the time of the Apostles, from the Greek New Testament and the Septuagint:
Perceive (usually knowledge of the facts) - 1Jn. 3:24, Mk. 13:28, Lk. 7:39.
Understand- Jn. 8:43, 10:6, Acts 8:30. (In some cases, difficult to distinguish from perceive, at other times closer to knowledge of persons, see below).
Experience or follow- Micah 3:1, 4:9, Zeph. 3:5, Heb. 3:10.
Acknowledge- Dt. 33:9, 1Chron. 28:9, Job. 19:13, Jer. 3:13. See also Gen 38:26, 1Kings 10:24, Is. 33:13, 59:12, 61:9, Jer. 14:20, Dan. 4:22, 29 where “acknowledge” appears to be the preferable reading. Sometimes it might be difficult to distinguish between recognize and knowledge of persons. See Acts 19: 15- “And the evil spirit said unto them, Jesus I know (ginosko), and Paul I know (epistemai), but who are you?”
Recognize (personal or impersonal objects)- Lk. 24:35, Mt. 12: 33, 1Kings 20:41.
Knowledge of persons (implying understanding of them, object of the verb is a personal one, but a personal relationship may [Mt:25:24] or may not be involved [Jn. 2:24, 5:42])- Mt. 25:24, Jn. 2:24,25, Jn. 1:47,48, 5:42, Ps. 138: 1,2,6, Jer. 12:3.
Knowledge of persons (special relationships)- 1Jn. 2:4, 1Jn. 4:7, Mt. 7:23, Dt. 34:10 (compare with Ex. 33:11, 12, 17), Hos. 6: 3,4 (see also 8:2), Gen. 4:1, Lk. 1:34.
Foreknowledge- Used only seven times in the New Testament. These are the five times it refers to something other than the Church:
2Pet: 3:17, Acts 2:23, 1Pet 1:18-20, Rom. 11:12, Acts 26: 4-5.
God’s foreknowledge of the Church:
1Pet 1:1,2, Rom 8:28-30.
Meanings of “Know” in scripture- “Foreknowledge” is made up of the two Greek elements “previous” (pro) and “knowledge” (ginosko). Ginosko, like the English word know, can have many shades of meaning. It is not always possible from the contexts in which they appear to distinguish them. But it is beneficial to examine the various meanings so they will be clear in one’s mind. Then when one considers the word foreknowledge, the various possibilities will be clear. These were the meanings of ginosko at the time of the Apostles, from the Greek New Testament and the Septuagint:
Perceive (usually knowledge of the facts) - 1Jn. 3:24, Mk. 13:28, Lk. 7:39.
Understand- Jn. 8:43, 10:6, Acts 8:30. (In some cases, difficult to distinguish from perceive, at other times closer to knowledge of persons, see below).
Experience or follow- Micah 3:1, 4:9, Zeph. 3:5, Heb. 3:10.
Acknowledge- Dt. 33:9, 1Chron. 28:9, Job. 19:13, Jer. 3:13. See also Gen 38:26, 1Kings 10:24, Is. 33:13, 59:12, 61:9, Jer. 14:20, Dan. 4:22, 29 where “acknowledge” appears to be the preferable reading. Sometimes it might be difficult to distinguish between recognize and knowledge of persons. See Acts 19: 15- “And the evil spirit said unto them, Jesus I know (ginosko), and Paul I know (epistemai), but who are you?”
Recognize (personal or impersonal objects)- Lk. 24:35, Mt. 12: 33, 1Kings 20:41.
Knowledge of persons (implying understanding of them, object of the verb is a personal one, but a personal relationship may [Mt:25:24] or may not be involved [Jn. 2:24, 5:42])- Mt. 25:24, Jn. 2:24,25, Jn. 1:47,48, 5:42, Ps. 138: 1,2,6, Jer. 12:3.
Knowledge of persons (special relationships)- 1Jn. 2:4, 1Jn. 4:7, Mt. 7:23, Dt. 34:10 (compare with Ex. 33:11, 12, 17), Hos. 6: 3,4 (see also 8:2), Gen. 4:1, Lk. 1:34.
Foreknowledge- Used only seven times in the New Testament. These are the five times it refers to something other than the Church:
2Pet: 3:17, Acts 2:23, 1Pet 1:18-20, Rom. 11:12, Acts 26: 4-5.
God’s foreknowledge of the Church:
1Pet 1:1,2, Rom 8:28-30.
Friday, January 27, 2012
"The Effective Invitation" by R. Alan Street. Chapters 8 and 9
Chapter 8 of The Effective Invitation: A Practical Guide To The Pastor by R. Alan Streett is called “How to Prepare and Deliver a Public Invitation.” Street states that the ideal conclusion serves three primary purposes: it serves as an effective closing, it applies the truths spelled out in the sermon to the lives of the listeners (What does the sermon mean to me?), it calls upon the listeners to take immediate action in response to what they have heard. Streett quotes L.R. Scarbourough: “The invitation is the logical climax of the evangelistic sermon. Without it the message is incomplete and its effects unknown.” As the conclusion is the most important part of the sermon, the invitation is the most important part of the evangelistic sermon. But it is here that most ministers fail. Reasons vary as to why most fail, but one major reason is that most do not know how to give a good invitation. Relying on the Spirit’s power, one must learn to prepare and plan the invitation with the same care as the rest of the sermon. Prayer is the key. Communion with Christ gives us Christ’s own burden for souls (Rom. 9: 1-3). After reaching this point, much of the battle will have been won. We must rely on the Spirit as we prepare and deliver an effective invitation. How does one transition from the message to the conclusion? One way, utilized by Billy Graham, is to ask an appropriate question, such as “What are you going to do about it?” You can ask scriptural questions (Mt. 22:42, 1Kings 18:21, Acts 16:30). Or you can close with a statement of promise (2Cor. 5:17, Jn. 3:3, Col. 3:10, Ezk. 36:26). Then the evangelist must give theological instructions; Peter did not allow the question “What shall we do?” (Acts 2:37) to go unanswered. People must be called to repent, believe, and follow Christ openly, unashamedly. These terms must be clearly defined and given scriptural support. The proper use of persuasion must be present. Streett quotes Dr. Robert Dale: “To leave the truth to do its work, and to trust the hearts and consciences of our hearers to apply it, is a great and fatal mistake.” Streett also quotes J.I. Packer: “[ Evangelism is] is communication with a view to conversion.” (See Lk: 14:23, Acts 17:4, 18:4, 19:8,26, 28: 23,24). To persuade successfully, one must be persuaded one’s self that Christ is the only path to salvation, make the appeal personal (with plenty of personal pronouns), use appropriate scriptures (see Heb. 4:12, Ps. 119:30, Rom. 10:17, 2Tim. 3: 15), if your invitation moves the will of your hearer and brings it into submission to the person of Jesus Christ. There are two avenues of approach to the will: the intellect and the emotions. A man can be motivated to specific action if his mind is convinced it is reasonable and his heart is convinced it is necessary. Use of a motivational theme is a highly effective method of reaching the will through the intellect and emotions. A topic of interest, interspersed with appropriate scriptures and exhortations, will lead to appropriate responses. One set of scriptures and exhortations should reach the mind, the second set the heart, all with the goal of moving the will. But the conclusion does not end here. There must be a call to public commitment, a response to what one has heard. Says Streett: “Emotions can be roused and the intellect stirred, but unless the sinner is challenged to exercise his will and given the opportunity to do so, it is unlikely he will do it on his own. This is why the public invitation is the hub of the evangelistic sermon.” One must choose one’s method of public invitation. It should be simple and personal. People are ready to act; keep it short. Memorize the appeal so as to maintain eye contact. Have a conversational tone, you are speaking to individuals here. Be serious, showing the depth of your concern. Don’t rush, weigh your words carefully. Don’t engage in distracting mannerisms or behavior that attracts attention away from the message. Introduce no new material. Wait for the Holy Spirit to produce results; pray after the message as Satan will be actively trying to prevent people from responding (Eph. 6:12, 2Cor. 10:4). After prayer, one must be ready to accept the results. Wait until the people have stopped responding. If there is little, or no response, wait a few minutes before closing.
Chapter 9 is entitled “Invitational Models.” Invitational models fall into two categories: those that call for an immediate response and those for a delayed response. All have a record of success, all have drawbacks. Through trial and error, the pastor/evangelist must learn which one suits his personality and theological interests as well as his church setting (ex.- is the church large or small?)
THE DELAYED RESONSE:
The After Meeting- It eliminates the pressure to make an immediate decision, eliminates the embarrassment of coming forward, it eliminates the dramatic element and circus atmosphere of a public invitation, it separates the sincere seekers from the curiousity seekers, it gives a quiet place for the pastor to speak to enquirers.
Special Appointments- Allows the pastor and seeker a mutually convenient meeting time, it shows the pastors concern for the individual, and provides privacy in dealing with the seekers spiritual needs.
The Signing of Cards- It allows the pastor to meet with the seeker in the seeker’s own home, eliminating the distractions of an altar call or a noisy room, allowing both to be more open with each other.
Special Classes- Allows time for a relationship to build between pastor and seeker, guarantees that the instruction will be thorough.
The Delayed Altar Call- The Holy Spirit is given time to work without the pressure of time, the people will know what to expect, they will not be caught off guard.
The Dangers of the Delayed Response- God calls sinners to be saved immediately (2Cor. 6:2, Mt. 4:17, Mk. 1: 16-20, Mt. 8: 21-22), allows the convicted person to quench the workings of the Spirit to get their minds off the issues at hand on onto the things of the world, it gives Satan an opportunity to snatch away the word placed in the sinner’s heart, the Holy Spirit may not draw that person in the future.
THE IMMEDIATE RESPONSE:
The Altar Call- Calls for an immediate decision, motivates the new believer to confess Christ to others in the future, eliminating fear of public testimony, his open confession places his lifestyle in public view.
The raising of hands and standing at the seat- Allows for a immediate, public response when coming forward is impractical.
The Act of Public Confession- No one knows who has made a decision until they have publicly responded, eliminating pressure.
The Progressive Invitation (The weakest model)- It calls upon responders to take steps they never intended to take. Some would not raise their hands for prayer if they knew they would be called forward. They feel trapped and embarrassed.
Baptism- Many churches consider baptism to be the initial act of public confession after conversion. Many pastors testify to successful responses to public invitations when the service is opened with baptism. Baptism is a picture of the death, burial, and resurrection of Jesus Christ, and it reinforces the gospel message preached immediately afterward. Many unsaved relatives are present that would not normally attend church.
The Private Decision- Instead of calling responders forward, the pastor asks that people let him know of their decision before they leave the building. It is immediate, but eliminates pressure. Informing the pastor is an indicator of sincerity.
The Dangers of the Immediate Response- It is susceptible to gimmickry, the tendency to number all inquirers as converts, lack of follow-through counseling. Counselors should have the gift of exhortation.
Chapter 9 is entitled “Invitational Models.” Invitational models fall into two categories: those that call for an immediate response and those for a delayed response. All have a record of success, all have drawbacks. Through trial and error, the pastor/evangelist must learn which one suits his personality and theological interests as well as his church setting (ex.- is the church large or small?)
THE DELAYED RESONSE:
The After Meeting- It eliminates the pressure to make an immediate decision, eliminates the embarrassment of coming forward, it eliminates the dramatic element and circus atmosphere of a public invitation, it separates the sincere seekers from the curiousity seekers, it gives a quiet place for the pastor to speak to enquirers.
Special Appointments- Allows the pastor and seeker a mutually convenient meeting time, it shows the pastors concern for the individual, and provides privacy in dealing with the seekers spiritual needs.
The Signing of Cards- It allows the pastor to meet with the seeker in the seeker’s own home, eliminating the distractions of an altar call or a noisy room, allowing both to be more open with each other.
Special Classes- Allows time for a relationship to build between pastor and seeker, guarantees that the instruction will be thorough.
The Delayed Altar Call- The Holy Spirit is given time to work without the pressure of time, the people will know what to expect, they will not be caught off guard.
The Dangers of the Delayed Response- God calls sinners to be saved immediately (2Cor. 6:2, Mt. 4:17, Mk. 1: 16-20, Mt. 8: 21-22), allows the convicted person to quench the workings of the Spirit to get their minds off the issues at hand on onto the things of the world, it gives Satan an opportunity to snatch away the word placed in the sinner’s heart, the Holy Spirit may not draw that person in the future.
THE IMMEDIATE RESPONSE:
The Altar Call- Calls for an immediate decision, motivates the new believer to confess Christ to others in the future, eliminating fear of public testimony, his open confession places his lifestyle in public view.
The raising of hands and standing at the seat- Allows for a immediate, public response when coming forward is impractical.
The Act of Public Confession- No one knows who has made a decision until they have publicly responded, eliminating pressure.
The Progressive Invitation (The weakest model)- It calls upon responders to take steps they never intended to take. Some would not raise their hands for prayer if they knew they would be called forward. They feel trapped and embarrassed.
Baptism- Many churches consider baptism to be the initial act of public confession after conversion. Many pastors testify to successful responses to public invitations when the service is opened with baptism. Baptism is a picture of the death, burial, and resurrection of Jesus Christ, and it reinforces the gospel message preached immediately afterward. Many unsaved relatives are present that would not normally attend church.
The Private Decision- Instead of calling responders forward, the pastor asks that people let him know of their decision before they leave the building. It is immediate, but eliminates pressure. Informing the pastor is an indicator of sincerity.
The Dangers of the Immediate Response- It is susceptible to gimmickry, the tendency to number all inquirers as converts, lack of follow-through counseling. Counselors should have the gift of exhortation.
Wednesday, January 18, 2012
"The Effective Invitation" By R. Alan Streett. Chapters 6 And 7
I have read the next two chapters of The Effective Invitation: A Practical Guide to the Pastor by R. Alan Streett. Chapter six, “Answering the Critics”, deals with objections to the practice of extending a public invitation during the service. Streett deals with nine objections from David Martin Lloyd-Jones. Streett lists nine objections from Lloyd-Jones (LJ) and then answered them. Streett’s answers are in caps:
1. An invitation puts pressure on the human will; the will must be approached indirectly through the intellect and the emotions. LJ IS CORRECTLY CONCERNED THAT AN INVITATION NOT BE GIVEN WITHOUT A CLEAR PRESENTATION OF THE GOSPEL GIVEN FIRST. HE IS CONCERNED ABOUT GOSPEL PRESENTATIONS THAT SEEK TO MANIPULATE PEOPLE RATHER THAN MOVE THEM BY A CLEAR PRESENTATION OF THE GOSPEL.
2. Many who come forward are responding to the personality of the preacher, general fear, or psychological influences rather than for spiritual reasons. THIS DIFFICULT TO PROVE OR DISPROVE. AGAIN, LJ IS CONCERNED WITH ABUSES OF EXTENDING AN INVITATION. THESE ABUSES DO NOT NEGATE THE LEGITIMACY OF THE INVITATION.
3. The invitation is tacked on to the end of the sermon, thus dividing the proclamation into two parts. TO COME FORWARD IS A PUBLIC DECLARATION THAT AN INWARD CHANGE HAS OCCURRED IN RESPONSE TO THE GOSPEL MESSAGE. THIS IS THE BIBLICAL PATTERN. AFTER PETER PREACHED ON PENTECOST HE CALLED ON THOSE WHO REPENTED IN RESPONSE TO HIS SERMON TO PRESENT THEMSELVES FOR BAPTISM.
4. The practice implies that those who respond have some power to save themselves. LJ IS CORRECT, MAN HAS NO POWER TO SAVE HIMSELF. BUT “THROUGH THE POWER OF THE WORD AND THE MINISTRY OF THE HOLY SPIRIT, MAN’S MIND IS ENLIGHTENED TO RECEIVE THE GOSPEL AND HIS WILL FREED TO RESPOND.” STREETT QUOTES LEITON FORD ON THIS; FORD POINTED TO JESUS COMMANDED A MAN TO DO WHAT HE COULD NOT DO PHYSICALLY, STRETCH OUT HIS HAND (MT. 12: 13) AND COMMANDED LAZARUS TO LIVE (JN. 11:43). “AT THE INVITATION TIME GOD SPEAKS THROUGH THE EVANGELIST, CALLING THE SPIRITUALLY DEAD TO COME TO LIFE (2COR 5:20). IT IS GOD, NOT MAN, WHO RESURRECTS THE SOUL AND ENABLES MEN TO LIVE.”
5. Most evangelists who issue public invitations are attempting to manipulate the Holy Spirit. This objection may spring from LJ’s Calvinist understanding of election that only those chosen by God will be saved. THE DOCTRINE OF ELECTION HAS NO BEARING ON THE PRACTICE OF PUBLIC INVITATIONS. THE PREACHER IS COMMISSIONED TO PREACH THE GOSPEL AND ISSUE THE CALL TO ALL PEOPLES. HE/SHE GIVES THE MESSAGE AND WAITS FOR THE REPLY.
6. People who come forward are not responding to a conviction of sin, but are hoping for some benefit, such as acceptance of others or escape from judgment. WE CANNOT DISCERN THE PRIVATE MOTIVES OF INDIVIDUALS. THE EVANGELIST MUST GIVE CLEAR INSTRUCTIONS THAT THROUGH THE INVITATIONS GOD IS CALLING SINNERS TO REPENT AND PUT THEIR FAITH IN CHRIST FOR SALVATION. THOSE WHO COME FORWARD SHOULD BE DIRECTED TO TRAINED WORKERS WHO CAN ASCERTAIN WHY THE PEOPLE CAME FORWARD.
7. A public invitation encourages people to think they are saved if they came forward. This objection is linked to objection #6 and can be answered in the same way.
8. The public invitation supplants the Holy Spirit and His work. The evangelist preaches the sermon, then the Holy Spirit convicts of sin and draws people to Christ. An evangelist who issues a public invitation co-opting the work of the Spirit. “THE MINISTRIES OF THE EVANGELIST AND THE SPIRIT CANNOT BE SO NEATLY CATEGORIZED AND SEPERATED. RATHER THAN WORKING EXCLUSIVE OF EACH OTHER, THEY ARE UNITED. THE EVANGELIST IS A FELLOW WORKER WITH THE HOLY SPIRIT. TOGETHER THEY PREACH, CONVINCE, PERSUADE, AND CALL MEN TO CHRIST. THE APOSTLE PAUL SAID TO TIMOTHY, ‘THE LORD STOOD WITH ME THAT ALL GENTILES MIGHT HEAR’ (2Tim. 4:17).” SEE ALSO COL. 1:28,29, MK. 6:20, REV. 22: 17. THE EVANGELIST IS DEPENDENT UPON THE HOLY SPIRIT AND LOOKS TO THE SPIRIT TO DRAW MEN TO CHRIST.
9. No one ever “decides” for Christ. LJ IS HUNG UP ON TERMINILOGY AND IS INFLUENCED BY THE DOCTRINE OF IRRESITABLE GRACE. GOD DOES INDEED CHOOSE MEN, BUT GOD HOLDS MEN ACCOUNTABLE FOR THEIR RESPONSE TO GOD’S CHOOSING THEM.
Chapter seven is called “Extending a Public Invitations—The Reasons Why?” Streett gives scriptural reasons which were gone over in chapter four. He also gives historical reasons which will not be gone into here. He then gives practical reasons:
1. The public invitation is a practical way to accomplish the main task of evangelism: winning people to Christ at the earliest possible moment.
2. People under the conviction of sin miss half of what is said, all they know is the need to be saved and they have no clue about how to be saved. A public invitation helps clear up their confusion.
3. A call to come forward offers help to those who have heard the entirety of the Gospel message but are confused as to its meaning.
Psychological Reasons:
1. Man needs an outlet for response. When the heart and mind are stirred, there has to be an avenue of expression. The inward workings of the soul seek physical manifestation. Failure to provide an outlet leaves souls burdened and psyches frustrated.
2. People are mentally conditioned to expect it. To extol the benefits of receiving Christ and not give an opportunity leaves people confused and disappointed.
Consequential Reasons:
1. Christian observers recall their own walk forward and are motivated to rededicate themselves to Christ.
2. Christians who bring their unsaved friends to Church will be assured that their friends will have an opportunity to be saved.
3. People will be stirred to become soul winners.
4. It builds up Christian observers spiritually.
Affects on Pastors and Evangelists:
1. They witness the lost being saved.
2. They can measure the effectivenss of their presentation.
3. They have immediate access to new converts, thus being in a position to disciple them.
1. An invitation puts pressure on the human will; the will must be approached indirectly through the intellect and the emotions. LJ IS CORRECTLY CONCERNED THAT AN INVITATION NOT BE GIVEN WITHOUT A CLEAR PRESENTATION OF THE GOSPEL GIVEN FIRST. HE IS CONCERNED ABOUT GOSPEL PRESENTATIONS THAT SEEK TO MANIPULATE PEOPLE RATHER THAN MOVE THEM BY A CLEAR PRESENTATION OF THE GOSPEL.
2. Many who come forward are responding to the personality of the preacher, general fear, or psychological influences rather than for spiritual reasons. THIS DIFFICULT TO PROVE OR DISPROVE. AGAIN, LJ IS CONCERNED WITH ABUSES OF EXTENDING AN INVITATION. THESE ABUSES DO NOT NEGATE THE LEGITIMACY OF THE INVITATION.
3. The invitation is tacked on to the end of the sermon, thus dividing the proclamation into two parts. TO COME FORWARD IS A PUBLIC DECLARATION THAT AN INWARD CHANGE HAS OCCURRED IN RESPONSE TO THE GOSPEL MESSAGE. THIS IS THE BIBLICAL PATTERN. AFTER PETER PREACHED ON PENTECOST HE CALLED ON THOSE WHO REPENTED IN RESPONSE TO HIS SERMON TO PRESENT THEMSELVES FOR BAPTISM.
4. The practice implies that those who respond have some power to save themselves. LJ IS CORRECT, MAN HAS NO POWER TO SAVE HIMSELF. BUT “THROUGH THE POWER OF THE WORD AND THE MINISTRY OF THE HOLY SPIRIT, MAN’S MIND IS ENLIGHTENED TO RECEIVE THE GOSPEL AND HIS WILL FREED TO RESPOND.” STREETT QUOTES LEITON FORD ON THIS; FORD POINTED TO JESUS COMMANDED A MAN TO DO WHAT HE COULD NOT DO PHYSICALLY, STRETCH OUT HIS HAND (MT. 12: 13) AND COMMANDED LAZARUS TO LIVE (JN. 11:43). “AT THE INVITATION TIME GOD SPEAKS THROUGH THE EVANGELIST, CALLING THE SPIRITUALLY DEAD TO COME TO LIFE (2COR 5:20). IT IS GOD, NOT MAN, WHO RESURRECTS THE SOUL AND ENABLES MEN TO LIVE.”
5. Most evangelists who issue public invitations are attempting to manipulate the Holy Spirit. This objection may spring from LJ’s Calvinist understanding of election that only those chosen by God will be saved. THE DOCTRINE OF ELECTION HAS NO BEARING ON THE PRACTICE OF PUBLIC INVITATIONS. THE PREACHER IS COMMISSIONED TO PREACH THE GOSPEL AND ISSUE THE CALL TO ALL PEOPLES. HE/SHE GIVES THE MESSAGE AND WAITS FOR THE REPLY.
6. People who come forward are not responding to a conviction of sin, but are hoping for some benefit, such as acceptance of others or escape from judgment. WE CANNOT DISCERN THE PRIVATE MOTIVES OF INDIVIDUALS. THE EVANGELIST MUST GIVE CLEAR INSTRUCTIONS THAT THROUGH THE INVITATIONS GOD IS CALLING SINNERS TO REPENT AND PUT THEIR FAITH IN CHRIST FOR SALVATION. THOSE WHO COME FORWARD SHOULD BE DIRECTED TO TRAINED WORKERS WHO CAN ASCERTAIN WHY THE PEOPLE CAME FORWARD.
7. A public invitation encourages people to think they are saved if they came forward. This objection is linked to objection #6 and can be answered in the same way.
8. The public invitation supplants the Holy Spirit and His work. The evangelist preaches the sermon, then the Holy Spirit convicts of sin and draws people to Christ. An evangelist who issues a public invitation co-opting the work of the Spirit. “THE MINISTRIES OF THE EVANGELIST AND THE SPIRIT CANNOT BE SO NEATLY CATEGORIZED AND SEPERATED. RATHER THAN WORKING EXCLUSIVE OF EACH OTHER, THEY ARE UNITED. THE EVANGELIST IS A FELLOW WORKER WITH THE HOLY SPIRIT. TOGETHER THEY PREACH, CONVINCE, PERSUADE, AND CALL MEN TO CHRIST. THE APOSTLE PAUL SAID TO TIMOTHY, ‘THE LORD STOOD WITH ME THAT ALL GENTILES MIGHT HEAR’ (2Tim. 4:17).” SEE ALSO COL. 1:28,29, MK. 6:20, REV. 22: 17. THE EVANGELIST IS DEPENDENT UPON THE HOLY SPIRIT AND LOOKS TO THE SPIRIT TO DRAW MEN TO CHRIST.
9. No one ever “decides” for Christ. LJ IS HUNG UP ON TERMINILOGY AND IS INFLUENCED BY THE DOCTRINE OF IRRESITABLE GRACE. GOD DOES INDEED CHOOSE MEN, BUT GOD HOLDS MEN ACCOUNTABLE FOR THEIR RESPONSE TO GOD’S CHOOSING THEM.
Chapter seven is called “Extending a Public Invitations—The Reasons Why?” Streett gives scriptural reasons which were gone over in chapter four. He also gives historical reasons which will not be gone into here. He then gives practical reasons:
1. The public invitation is a practical way to accomplish the main task of evangelism: winning people to Christ at the earliest possible moment.
2. People under the conviction of sin miss half of what is said, all they know is the need to be saved and they have no clue about how to be saved. A public invitation helps clear up their confusion.
3. A call to come forward offers help to those who have heard the entirety of the Gospel message but are confused as to its meaning.
Psychological Reasons:
1. Man needs an outlet for response. When the heart and mind are stirred, there has to be an avenue of expression. The inward workings of the soul seek physical manifestation. Failure to provide an outlet leaves souls burdened and psyches frustrated.
2. People are mentally conditioned to expect it. To extol the benefits of receiving Christ and not give an opportunity leaves people confused and disappointed.
Consequential Reasons:
1. Christian observers recall their own walk forward and are motivated to rededicate themselves to Christ.
2. Christians who bring their unsaved friends to Church will be assured that their friends will have an opportunity to be saved.
3. People will be stirred to become soul winners.
4. It builds up Christian observers spiritually.
Affects on Pastors and Evangelists:
1. They witness the lost being saved.
2. They can measure the effectivenss of their presentation.
3. They have immediate access to new converts, thus being in a position to disciple them.
Tuesday, January 17, 2012
Word Study: Righteous
From God’s Strategy In Human History by Roger T. Forster and Paul Marston:
The words “justify” and “righteous” are from the same Greek root.
To quote Dr. Leon Morris on the word justify, “When we turn to these passages where the verb ‘to justify’ occurs, there can be no doubt that the meaning is to declare righteous rather than to make righteous.”
Morris states that the modern western conception of the word righteous is not at all what the biblical term means. Today we think a righteous person is someone who lives up to a code of conduct; a perfectly righteous man would be one who lived according to some moral law. This understanding of the term righteous makes it an ethical term. This understanding is similar to the Greek understanding of the term. But this is not the Hebrew understanding of the term. To quote Morris, “The Hebrew concept is not grasped by making a facile equation with the Greek…or the English ‘righteousness’, it is not an ethical term but a religious.” Why is the term religious? To the Hebrews the term righteous meant primarily that a man was right with God and only secondarily that he would act in a manner befitting this position. The righteous are those acquitted at God’s bar of justice and righteousness is the standing of those who have been acquitted. This concept of a great assize was developed and elaborated by the rabbis. All men would be tried by God; some would be accepted as righteous, others condemned as wicked. It was from this mindset that the New Testament terminology concerning righteous and righteousness was derived. The righteous man is one who is accepted by God , the one who conforms to His way. To the Hebrew, being righteous meant, by primary definition, being right with God and ethical behavior was the expected result and reflection of this.
God’s righteousness: (How can God be righteous if righteous means to be right with God? The word means slightly more than this. It is used five times as an adjective referring to God) Jn. 17:25(General reference), Rom 3:26, 2Tim 4:8, 1Jn. 1:9 (God’s forgivness is in accordance with the laws of His holy nature) , Rev. 16:5 (Here the Lord is shown to be righteous by the process of just judgement, which is in accordance to the meaning in 2Tim. 4:8).
Job and Righteousness: In view of the Hebrew concept of the term righteous, Job was righteous before God in that he was in right standing before God. (The same could be said of Lot and Noah.) Job’s claim was to be in a fundamentally right standing with God, and because of the Hebrew concept of the term, God condoned what he said. See Job 13: 18, 40:8. It is this background that gives understanding to the questions asked in Job 9:2, 15:14, 25:4. In each case it is one’s standing with the Lord that is in question and the implication is that one cannot earn that standing in his own strength. To quote Morris, “The Bible does not necessarily condemn the claim of a man to be righteous. What is wrong is a claim to be able to make oneself righteous, i.e., to earn God’s acquittal.”
Gentiles, Jews, and Righteousness: The Hebrew understanding of the term righteous must be applied to verses such as Rom. 9: 30-32. If we applied the ethical understanding of the term, the verse would seem to say, “The Jews were trying very hard to lead moral lives but the Gentiles were not. Then the Gentiles found themselves acting morally and Jews could not.” This is certainly not the intended meaning. Paul was referring to the Jews attempt to achieve right standing with God through their intense quest to keep the whole of the Law. Its not that the Gentiles had no interest in being right with God, but their interest was small in light of the obsession of the Jews to keep the Law. The Gentiles were acquitted, had right standing with God through faith, not the works of the Law.
The words “justify” and “righteous” are from the same Greek root.
To quote Dr. Leon Morris on the word justify, “When we turn to these passages where the verb ‘to justify’ occurs, there can be no doubt that the meaning is to declare righteous rather than to make righteous.”
Morris states that the modern western conception of the word righteous is not at all what the biblical term means. Today we think a righteous person is someone who lives up to a code of conduct; a perfectly righteous man would be one who lived according to some moral law. This understanding of the term righteous makes it an ethical term. This understanding is similar to the Greek understanding of the term. But this is not the Hebrew understanding of the term. To quote Morris, “The Hebrew concept is not grasped by making a facile equation with the Greek…or the English ‘righteousness’, it is not an ethical term but a religious.” Why is the term religious? To the Hebrews the term righteous meant primarily that a man was right with God and only secondarily that he would act in a manner befitting this position. The righteous are those acquitted at God’s bar of justice and righteousness is the standing of those who have been acquitted. This concept of a great assize was developed and elaborated by the rabbis. All men would be tried by God; some would be accepted as righteous, others condemned as wicked. It was from this mindset that the New Testament terminology concerning righteous and righteousness was derived. The righteous man is one who is accepted by God , the one who conforms to His way. To the Hebrew, being righteous meant, by primary definition, being right with God and ethical behavior was the expected result and reflection of this.
God’s righteousness: (How can God be righteous if righteous means to be right with God? The word means slightly more than this. It is used five times as an adjective referring to God) Jn. 17:25(General reference), Rom 3:26, 2Tim 4:8, 1Jn. 1:9 (God’s forgivness is in accordance with the laws of His holy nature) , Rev. 16:5 (Here the Lord is shown to be righteous by the process of just judgement, which is in accordance to the meaning in 2Tim. 4:8).
Job and Righteousness: In view of the Hebrew concept of the term righteous, Job was righteous before God in that he was in right standing before God. (The same could be said of Lot and Noah.) Job’s claim was to be in a fundamentally right standing with God, and because of the Hebrew concept of the term, God condoned what he said. See Job 13: 18, 40:8. It is this background that gives understanding to the questions asked in Job 9:2, 15:14, 25:4. In each case it is one’s standing with the Lord that is in question and the implication is that one cannot earn that standing in his own strength. To quote Morris, “The Bible does not necessarily condemn the claim of a man to be righteous. What is wrong is a claim to be able to make oneself righteous, i.e., to earn God’s acquittal.”
Gentiles, Jews, and Righteousness: The Hebrew understanding of the term righteous must be applied to verses such as Rom. 9: 30-32. If we applied the ethical understanding of the term, the verse would seem to say, “The Jews were trying very hard to lead moral lives but the Gentiles were not. Then the Gentiles found themselves acting morally and Jews could not.” This is certainly not the intended meaning. Paul was referring to the Jews attempt to achieve right standing with God through their intense quest to keep the whole of the Law. Its not that the Gentiles had no interest in being right with God, but their interest was small in light of the obsession of the Jews to keep the Law. The Gentiles were acquitted, had right standing with God through faith, not the works of the Law.
Word Study: Chosen And Elect
From God’s Strategy in Human History by Roger T. Forster and Paul Marston.
Chosen and Elect- From the Greek word eklektos. Does imply unmerited favor, but the main idea conveyed is that God has bestowed an office, has given a task, a responsibility to perform. Those chosen have a calling, a vocation. We cannot “uncall” ourselves, but we can refuse to perform the task. Used in 6 different contexts (This list includes verses containing the adjectival or verbal forms of the word as well as the noun [eklektos]. The verses many are called but few are chosen will be dealt with below. The only other uses of this word are Lk. 10:42, 14:7, Acts 6:5, 15:7, 22, 25, Rom. 16:13, 1Cor. 1:27, 28, 1Tim. 5:21, James 2:5, 2Jn. 1, 13. None of these are important to this study.):
1. Of Christ: Lk. 9:35, 23:25, 1Pet. 2:4, 6 (Is. 42:1). Jesus is the only eternal Son, the only candidate to be the Messiah, but chosen in the sense of fulfilling a task (Is. 42:1, 49:3, 5, 6 [see also Lk. 2:32]). There is a link between Christ’s chosenness (eklektos) and his belovedness (agapetos)- Mt. 17:5, Mk. 9:7 (“This is my beloved Son…”)and Lk. 9:35 (“This is my Son, my chosen…”). We see that when either “elect” or “chosen” are applied to Christ, its primary meaning is not one of selection, but one of belovedness. See Lk. 23:35, 1Pet 2:4, 6 where the connection between chosenness and belovedness is made. Since Church is elect in Christ, the same connection between the two words is made.
2. Of the Church in Christ: Rom. 8:33, Eph: 1:4, Col. 3:12, 1Thess. 1:4, 2Tim 2:10, Titus 1:1, 1Pet. 1:2, 2:9, 5:13, 2Pet. 1:10, Rev 17:14. (Mt. 24: 22-31, Mk. 13: 20-27, Lk. 18:7?) Central idea in Eph. 1:4-we are chosen IN Christ. The Church is elect because it is in Christ and He is elect. Also, the Church’s election involves a task: WE have been blessed in every spiritual blessing in the heavenlies with Christ(Eph. 1:3, 2:6) , but in the heavenlies, there is a battle against the powers of wickedness(Eph. 6:12). Being elect means we are to fight in Christ’s armor, Eph. 6:2. We take up Christ’s task. We are to be the light of the world as he is the light of the world, Mt. 5:14, Jn. 8:12. Words about Christ in Is. 49 eventually applied to our task as Christ’s body. God will be glorified in Christ (Is. 49:3) and in Christ’s body, the Church (Eph. 3:21). God did not select who would repent and who would not. We were not chosen to be in Christ but we are chosen because we are in Christ. Our election is not separate from His election. What the Church has in Christ: Eph 1:3 and 2:6, 1:4, 1:6, 1:7, 1:11, 1:13, 2:13, 3:12. We share in His belovedness (Eph. 1:6 [only a hint here], Col. 3:12, 1Thess. 1:4, 2Thess. 2:13, Acts 15:25, Rom. 11:28, 2Tim. 2: 10-12, Rom 8: 1 [No condemnation for those IN Christ Jesus], 17,18, 32-34). Is. 49:7-the words speak of Christ, in Rom. 8: 31, 33, 34, Paul applies words to the Church. As those who are descendants of Jacob are chosen, those who are in Christ are chosen-as Christ’s death is ours, so is His election. Our election in Christ is a corporate election-We are living stones as Christ is (1Pet. 2:4,5) and we are elect as He is (1Pet. 2:4,6,9). You are God’s building (1Cor. 3:9) and you are the Temple of God (1Cor. 3: 16). “You” is plural, “Temple” is singular. The Church is collectively God’s Temple, built on the foundation of Christ. The Church is an organism of living stones with Christ as head. To become part of the building by God’s grace is to share in its election. Noah was chosen, Noah’s family was chosen in Noah.
3. Of the nation of Israel: Acts 13:17, Rom. 9:11, 11:28. (Is. 45:4, Dt. 7:7) God chose them from among all other nations; the whole nation was chosen. Israel’s task was to prepare the world for the Messiah, to bless the whole world. Some fell away from God’s purpose for them. God knew in advance what their reactions would be. The choice of the nation had nothing to do with the eternal destiny of individuals. Paul attacks belief of national selection as a guarantee of heaven in Rom. 2 and 9. God put His name on Israel (Num. 6:27), the name of God was blasphemed among the Gentiles when Israel failed to live up to her calling (Ezk. 36:20, Rom. 2: 24), yet God used Israel’s disobedience to stir the Gentiles to repentance. This was a corporate election. God did not chose certain individuals to be Jacob’s descendants, it was because they were descendants that they were elect. Birth was not only way to experience this election. One could chose to become an Israelite, Ruth 1:16. She entered Israel’s choseness so that she was in the linage of the Messiah. Choseness of Israel linked to task of servanthood (1Chron. 16:13, Ps. 89:3, 19, 105:6, 42,43, Is. 65:15).
4. Of believers within the nation of Israel: Rom. 11: 5, 7. Elect according to grace. Two groups, saved and unsaved, in Israel (Rom. 1:16-18, 2: 6-11, 3:19). Faith/grace verses works under the Law, Rom. 4:2-6. Can divide Romans into chapers 1-3-distinguishing the two groups, chapters 4-8-the mechanics of justification and salvation, finishing with thoughts on the future of the Church, chapters 9-11-returns to issue of two groups in Israel. Its not that Abraham had no choice but to have faith. Abraham’s faith earned him nothing, but God reckoned it as right standing. Faith brings right standing only because God in His grace reckons it as such on the basis of Christ’s finished work. Grace/faith inseperable, to be contrasted to works/debt.
5. Of the 12 disciples: Lk. 6:13, Jn. 6:70, 13:8, 15:16, 19, Acts 1:2, 24, 25. Apostles chosen, including Judas, who Peter said fell from his office. (Acts 1:17-25) God alone chooses. Unmerited. But not an irresistible blessing. A privilege, an opportunity for blessing, but also for condemnation. Same applies for the choosing of Israel. Salvation or condemnation came first to the Jews, then the Gentiles. Jesus had foreknowledge that Judas would betray him, but did not cause Judas to do so.
6. Of Paul: Acts: 9:15. See also Acts: 22:14, 1Cor. 9:1, 15, etc. Paul occupied a special position as an Apostle with the other Apostles and is thus called “a chosen vessel.”
Note: Augustine, in maintaining that God chose who would repent and go to heaven while the rest went to hell, incorrectly applied #’s 4 and 5 to the eternal destiny of individuals.
Chosen and Elect- From the Greek word eklektos. Does imply unmerited favor, but the main idea conveyed is that God has bestowed an office, has given a task, a responsibility to perform. Those chosen have a calling, a vocation. We cannot “uncall” ourselves, but we can refuse to perform the task. Used in 6 different contexts (This list includes verses containing the adjectival or verbal forms of the word as well as the noun [eklektos]. The verses many are called but few are chosen will be dealt with below. The only other uses of this word are Lk. 10:42, 14:7, Acts 6:5, 15:7, 22, 25, Rom. 16:13, 1Cor. 1:27, 28, 1Tim. 5:21, James 2:5, 2Jn. 1, 13. None of these are important to this study.):
1. Of Christ: Lk. 9:35, 23:25, 1Pet. 2:4, 6 (Is. 42:1). Jesus is the only eternal Son, the only candidate to be the Messiah, but chosen in the sense of fulfilling a task (Is. 42:1, 49:3, 5, 6 [see also Lk. 2:32]). There is a link between Christ’s chosenness (eklektos) and his belovedness (agapetos)- Mt. 17:5, Mk. 9:7 (“This is my beloved Son…”)and Lk. 9:35 (“This is my Son, my chosen…”). We see that when either “elect” or “chosen” are applied to Christ, its primary meaning is not one of selection, but one of belovedness. See Lk. 23:35, 1Pet 2:4, 6 where the connection between chosenness and belovedness is made. Since Church is elect in Christ, the same connection between the two words is made.
2. Of the Church in Christ: Rom. 8:33, Eph: 1:4, Col. 3:12, 1Thess. 1:4, 2Tim 2:10, Titus 1:1, 1Pet. 1:2, 2:9, 5:13, 2Pet. 1:10, Rev 17:14. (Mt. 24: 22-31, Mk. 13: 20-27, Lk. 18:7?) Central idea in Eph. 1:4-we are chosen IN Christ. The Church is elect because it is in Christ and He is elect. Also, the Church’s election involves a task: WE have been blessed in every spiritual blessing in the heavenlies with Christ(Eph. 1:3, 2:6) , but in the heavenlies, there is a battle against the powers of wickedness(Eph. 6:12). Being elect means we are to fight in Christ’s armor, Eph. 6:2. We take up Christ’s task. We are to be the light of the world as he is the light of the world, Mt. 5:14, Jn. 8:12. Words about Christ in Is. 49 eventually applied to our task as Christ’s body. God will be glorified in Christ (Is. 49:3) and in Christ’s body, the Church (Eph. 3:21). God did not select who would repent and who would not. We were not chosen to be in Christ but we are chosen because we are in Christ. Our election is not separate from His election. What the Church has in Christ: Eph 1:3 and 2:6, 1:4, 1:6, 1:7, 1:11, 1:13, 2:13, 3:12. We share in His belovedness (Eph. 1:6 [only a hint here], Col. 3:12, 1Thess. 1:4, 2Thess. 2:13, Acts 15:25, Rom. 11:28, 2Tim. 2: 10-12, Rom 8: 1 [No condemnation for those IN Christ Jesus], 17,18, 32-34). Is. 49:7-the words speak of Christ, in Rom. 8: 31, 33, 34, Paul applies words to the Church. As those who are descendants of Jacob are chosen, those who are in Christ are chosen-as Christ’s death is ours, so is His election. Our election in Christ is a corporate election-We are living stones as Christ is (1Pet. 2:4,5) and we are elect as He is (1Pet. 2:4,6,9). You are God’s building (1Cor. 3:9) and you are the Temple of God (1Cor. 3: 16). “You” is plural, “Temple” is singular. The Church is collectively God’s Temple, built on the foundation of Christ. The Church is an organism of living stones with Christ as head. To become part of the building by God’s grace is to share in its election. Noah was chosen, Noah’s family was chosen in Noah.
3. Of the nation of Israel: Acts 13:17, Rom. 9:11, 11:28. (Is. 45:4, Dt. 7:7) God chose them from among all other nations; the whole nation was chosen. Israel’s task was to prepare the world for the Messiah, to bless the whole world. Some fell away from God’s purpose for them. God knew in advance what their reactions would be. The choice of the nation had nothing to do with the eternal destiny of individuals. Paul attacks belief of national selection as a guarantee of heaven in Rom. 2 and 9. God put His name on Israel (Num. 6:27), the name of God was blasphemed among the Gentiles when Israel failed to live up to her calling (Ezk. 36:20, Rom. 2: 24), yet God used Israel’s disobedience to stir the Gentiles to repentance. This was a corporate election. God did not chose certain individuals to be Jacob’s descendants, it was because they were descendants that they were elect. Birth was not only way to experience this election. One could chose to become an Israelite, Ruth 1:16. She entered Israel’s choseness so that she was in the linage of the Messiah. Choseness of Israel linked to task of servanthood (1Chron. 16:13, Ps. 89:3, 19, 105:6, 42,43, Is. 65:15).
4. Of believers within the nation of Israel: Rom. 11: 5, 7. Elect according to grace. Two groups, saved and unsaved, in Israel (Rom. 1:16-18, 2: 6-11, 3:19). Faith/grace verses works under the Law, Rom. 4:2-6. Can divide Romans into chapers 1-3-distinguishing the two groups, chapters 4-8-the mechanics of justification and salvation, finishing with thoughts on the future of the Church, chapters 9-11-returns to issue of two groups in Israel. Its not that Abraham had no choice but to have faith. Abraham’s faith earned him nothing, but God reckoned it as right standing. Faith brings right standing only because God in His grace reckons it as such on the basis of Christ’s finished work. Grace/faith inseperable, to be contrasted to works/debt.
5. Of the 12 disciples: Lk. 6:13, Jn. 6:70, 13:8, 15:16, 19, Acts 1:2, 24, 25. Apostles chosen, including Judas, who Peter said fell from his office. (Acts 1:17-25) God alone chooses. Unmerited. But not an irresistible blessing. A privilege, an opportunity for blessing, but also for condemnation. Same applies for the choosing of Israel. Salvation or condemnation came first to the Jews, then the Gentiles. Jesus had foreknowledge that Judas would betray him, but did not cause Judas to do so.
6. Of Paul: Acts: 9:15. See also Acts: 22:14, 1Cor. 9:1, 15, etc. Paul occupied a special position as an Apostle with the other Apostles and is thus called “a chosen vessel.”
Note: Augustine, in maintaining that God chose who would repent and go to heaven while the rest went to hell, incorrectly applied #’s 4 and 5 to the eternal destiny of individuals.
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