Is Salvation Freely Offered To Every Person?--Part 3

Many confessions of faith by different religious denominations say God freely offers sinners life and salvation by Jesus Christ, and all that is required of sinners is their faith in Christ to save them. Some claim that inviting sinners to Christ does not deny the truth of God’s sovereignty in the salvation of souls. They say that the invitation only recognizes that the sovereign God has decreed the use of means to bring about certain conclusions. Therefore, they conclude that the various aspects of salvation are nowhere expressed more clearly than by Paul’s statement in II Thessalonians 2:13-14: “But we should always give thanks to God for you, brethren beloved by the Lord, because God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth. And it was for this He called you through our gospel, that you may gain the glory of our Lord Jesus Christ” (NASB). The suggested outline that they give for these verses is as follows: (1) The cause is God’s election. (2) The means is the gospel message. (3) The purpose and means are laid side by side to accomplish God’s purpose.

The majority of religionists affirm that in the gospel message there is offered to all humans a salvation that is sufficient to save all. However, in the sense of regeneration, salvation is the work of the sovereign God. Man has no part in salvation’s plan by the Father, provision by the Son’s death at Calvary, or the Spirit’s application. On the other hand, if by the term salvation one is referring to a conversion experience, the gospel is an absolute necessity. There cannot be an indiscriminate invitation to sinners for regeneration, but there can be an invitation to the weary and thirsty for a conversion experience. Therefore, those who thirst for the grace of a conversion experience have been made thirsty by the grace of regeneration. Those who reason have been made reasonable by grace. “Come now, and let us reason together, Says the LORD, though your sins are as scarlet, They will be as white as snow; Though they are red like crimson, They will be like wool. If you consent and obey, You will eat the best of the land; But if you refuse and rebel, You will be devoured by the sword. Truly, the mouth of the LORD has spoken” (Is. 1:18-20 NASB). The English word “reason” means that the mental powers of the brain are concerned with forming conclusions, judgments, or inferences.

The person who has been made weary of the burden of sin has been made weary by grace. “Come to Me, all who are weary and heavy-laden, and I will give you rest. Take My yoke upon you, and learn from Me, for I am gentle and humble in heart; and YOU SHALL FIND REST FOR YOUR SOULS. For My yoke is easy, and My load is light” (Matt. 11:28-30 NASB).

Coming to Christ involves the recognition of need. However, if a person can enjoy life that is not centered in Christ, then he has never been made thirsty, weary, or heavy-laden. Coming to Christ is not just a physical act as many advocate. Many came to Christ in that sense when He spoke, but they turned away in the presence of His doctrinal teaching. They will come as long as they think they are able to do something. That proves they did not have grace. (Read John 6; Luke 4; 5.)

All who are seeking to know the truth must realize that the enemies of truth reason from a hypothetical premise to an absolute conclusion. It is a fact that the “free offer” of the gospel controversy is inseparably linked to the extent of redemption. If the “extent” is for all men without exception, the “offer” must be to all without exception. This does not happen. All men are not saved. However, if the redemption of Christ is restricted to the elect, the offer cannot be made to all without exception. It would be a mockery to offer something that could not be possessed. The Lord is not offering salvation to people that are not going to be embraced by God. Therefore, it is a false interpretation to reason from a hypothetical premise (a proposition supporting or helping to support a conclusion) and draw an absolute conclusion.

Arminians believe in a hypothetical (assumed or supposed) salvation. They say, “Provisionally, Christ has forgiven everyone, but forgiveness must be appreciated by faith.” Thus, they have a forgiveness that does not forgive, and a redemption that does not redeem. Such reasoning goes from a hypothetical premise to an absolute conclusion of nonsense. In the early days of my Christian life, I was taught that the atonement of Christ was “sufficient” for all men without exception, but it was “efficient” only to those who believe. This is true if understood in the sense of the dignity of Christ’s death, but it is false if it is understood to refer to the purpose of Jesus Christ fulfilling God the Father’s eternal covenant of grace (Heb. 13:20-21; Mark 10:45; I Pet. 1:8-21; Heb. 10:10-14).

The verses in Chapter Two of II Thessalonians should be examined in the light of their immediate context, as well as the overall context of Scripture. We have seen that the mode of action by which God the Father draws man is not out of harmony with man’s nature as a psychic being. A psychic being refers to the human soul or mind, mental as opposed to the physical. Man must be understood as acting like a human being. However, behind this action there is the all-determining hand of the Sovereign God. Therefore, it is God who draws, and it is man who comes. Christ said, “All that the Father gives Me shall come to Me, and the one who comes to Me I will certainly not cast out” (John 6:37 NASB). (Read John 17—seven times reference is made to those that the Father gave to the Son.) That is Divine election, which is a narrow path of truth between two mountains of error—humanism and arminianism. This is followed by the particular redemption of John 6:39—“And this is the will of Him who sent Me [the Father sending His Son, Jesus Christ], that of all that He has given Me I lose nothing but raise it up on the last day” (NASB). Following this verse we have preservation and perseverance in John 6:40—“For this is the will of My Father, that everyone who beholds the Son, and believes in Him, may have eternal life; and I Myself will raise him up on the last day” (NASB). Following this verse, the depravity of the Jews was manifested by their knowledge going no further than the historical Christ. Therefore, Christ said, “No one can come to Me, unless the Father who sent Me draws him, and I will raise him up on the last day” (John 6:44 NASB). There are two distinct types of knowledge—(1) to have knowledge “about God” (Rom. 1:18-24) and (2) to be known “of God” (Col. 1:3-6). Truth can never be made relevant to a depraved mind. Finally, efficacious grace is given in John 6:63—“It is the Spirit who gives life; the flesh profits nothing; the words that I have spoken to you are spirit and are life” (NASB). The Holy Spirit not only regenerates, but He makes the quickened person sensitive to the truth of God. Spiritual truth is to the natural mind what warm clothes are to a dead body.

The purpose of election is given in I Thessalonians 1:4 and II Thessalonians 2:13-14. (Read I Thess. 1:2-6; Rom. 1:14-16.) Election is for salvation. Since election is for salvation, it must precede salvation. Some say the statement “from the beginning” refers to the beginning of Paul’s ministry in Thessalonica. They use Mark 1:1, Acts 11:15, and II John 5 as proof texts. But what about Isaiah 46:10, Titus 1:2, II Tim. 1:9, and Eph. 1:3-4? For argument’s sake, would the difference in time change the principle? Since the elect obtain salvation, election must precede salvation. No one can explain that away. Men are saved (born again) when they are regenerated, not when they were elected. The newly elected president does not actually become president when he is elected. He actually becomes president when he is inaugurated. Therefore, the person elected by God the Father is not actually saved (regenerated or born of the Spirit) until he is inducted into the family of God by regeneration.

The purpose of election is given as being made alive by the Spirit in regeneration and believing the truth of the gospel in a conversion experience. The chosen sinner is passive in the first (regeneration) and active in the second (conversion). His activity is the fruit of faith which was given him in the new birth. Without election the invitation to “whosoever will” goes unheeded. The Bible doctrine of “whosoever will” does not imply the freedom of the natural person to do something good by his depraved will. The will of the unregenerate person is free, like the vulture, to eat only carrion. The vulture would starve to death in a wheat field, and a reprobate will starve to death in the presence of and hearing just the proclamation of the gospel. Election is in the hands of the Sovereign God. That means our destiny is in His hands.

Paul gave an affectionate address to this model assembly: “…We should always give thanks to God for you, brethren beloved by the Lord…” (II Thess. 2:13 NASB). The regenerated Thessalonians had “…turned to God from idols to serve a living and true God” (I Thess. 1:9 NASB). Furthermore, their “…faith is greatly enlarged, and the love of each one of you toward one another grows ever greater” (II Thess. 1:3 NASB). When faith is first exercised, it looks to Jesus Christ and sees Him who is unseen by the physical eyes (I Pet. 1:8-9). Faith then rises from looking, to coming to Christ. Faith follows by laying hold on Christ in this conversion experience and, having seen Him in His excellency, appropriates Him. In appropriating Christ, the believer leans on Him and begins to mount toward full assurance of faith. To Abraham’s faith, God gave a Mount Mariah. This is the place he offered up his son as God directed. His son was not harmed, but his faith was tested (Gen. 22). To Daniel’s faith, God gave a den of lions. Not a lion harmed him, but his faith was tested. To Job’s faith, God gave a succession of messengers—Eliphaz, Bildad, and Zophar.

The foundation of true praise is found in Divine election. We have the Agent (God), the act (chosen), and the object (Thessalonian saints and all others who the Lord has regenerated) of Divine election. We also have the antiquity of the choice—“from the beginning.” The evidence of election is in time, but the decree itself is from eternity. Paul also spoke of the conclusion of God’s choice in time—“…for salvation through sanctification by the Spirit and faith in the truth” (II Thess. 2:13 NASB). Finally, the apostle spoke of the means to accomplish the end result. “And it was for this He called you through our gospel, that you may gain the glory of our Lord Jesus Christ” (II Thess. 2:14 NASB). (Study I Thess. 1:4-19; II Thess. 2:13-14.)

At the outset, Paul established the hearts of the Thessalonian saints concerning God’s righteous judgment which condemned their oppressors to destruction (II Thess. 1:5-9). He spoke of the “good pleasure” of the saints being tested by persecution. He said, “To this end also we pray for you always that our God may count you worthy of your calling, and fulfill every desire for goodness and the work of faith with power; in order that the name of our Lord Jesus may be glorified in you, and you in Him, according to the grace of our God and the Lord Jesus Christ” (II Thess. 1:11-12 NASB). Until the desired day dawns, persecution will be the lot of God’s people. “And indeed all who desire to live godly in Christ Jesus will be persecuted” (II Tim. 3:12 NASB). How did the people of the world—even the religious world—treat Jesus Christ while He was here? Do we expect something better?

Christ’s sacrifice at Calvary did not purchase conditional salvation. He purchased salvation absolutely and perfectly. Therefore, there are no conditions on the part of the elect for its application. Once life has been bestowed, the recipients have the ability to repent and believe in a true conversion experience. What did Christ mean when He said, “I have other sheep [other than Jews] which are not of this fold [the fold of Judaism]” (John 10:16 NASB)? The Greek verb translated “I have” is echo. It is present active indicative and means “have as one’s own.” We are His for eternity.