Teacher's Manual

The Doctrines Of Grace

Based On

The Bible

The Westminster Confession of Faith

The Book, "Unlocking Grace" by Smalling

by

Rev. Roger L. Smalling, D.Min

Presbyterian Church In America

Intro to The Doctrines of Grace

Sovereignty of God

God's Attributes as the basis of Sovereignty

The Doctrine of Means

Over Evil

Historical Background of Reformed Theology

Total Depravity

Original Sin

Free Will and Responsibility

Faith As A Gift

Justification

Predestination

Reprobation

Limited Atonement

Preservation

False Faith

Covenant Of Grace

Blessings of the Covenant

The Church and the Covenant

Doctrines of Grace

Prospectus

It follows the general outline of the book "Unlocking Grace" by Roger Smalling, available from Deo Volente Publishers. The course is NOT based on this book. Unlocking Grace is for homework reading to familiarize the student with the general course content before coming to class. The Bible is the only textbook we use during the classroom sessions.

We recommend also as homework reading selected portions of the Westminster Confession of Faith, or the London Baptist Confession of 1689 for homework reading. These may be downloaded from various internet sites.

Verses quote are from the New King James, since this is the text used in Unlocking Grace.

The Purpose Of The Course

The Doctrine of Salvation course is designed to give the student a clear perspective of the Reformed view of salvation, so that he may see it as a defensible system in accord with Scripture and reason. "Grace" will become clearly defined. This in turn should have practical consequences in the student's life as he sees better how his relationship with God is meant to function.

The course will examine eight doctrines in particular. These are:
The Sovereignty of God, the Depravity of Man, Justification, Election, the Atonement, the Unity of the Church ,the Security of the Believer and the believer's Covenant Relationship with God.

Group Exercises

These break up the monotony of lecture, allowing the students to interact with the material and with one another. This way, the students often convince themselves before they are convinced by the teacher. (Note: Some of these group exercises were written by Rev. Emiliano Donoso of Ecuador.)

For teachers involved in training leaders, these exercises give an opportunity to see how people relate to one another in a group setting.

Final Exam

Teachers of this course may request a copy of the final exam by writing to us. Contact Us.

Handouts and Verse Lists

The links called handout are usually files or articles by other authors which explain more fully the point under discussion. Some have been extracted from internet sites. Copyright laws permit educators to use such material in a limited fashion for educational purposes as long as they are not sold or used for any commercial purpose.

The links called Verse Lists go to the full texts of a list of references. This helps the teacher avoid having to look up lists of verses.

Overheads

IMPORTANT NOTE: If you want to print only the manual with none of the additional material above, then when you must be careful to find the end of the manual and print only those pages. That is why all the overheads, handouts and verse lists are at the end. Use the 'FIND' on your word processor to search for END OF MANUAL. That will tell you how many pages you need to print to get the manual only.

I. Welcome Speech: This is the teacher's opportunity to communicate to the students why he is excited about the doctrines of grace. This is the first thing he should communicate rather than class mechanics. Some students will assume that the class will be dry theology or boring philosophy irrelevant to real life. The teacher will have about 10 minutes to convince the students. Otherwise, he may lose them.

A good way to do this is for the teacher to explain what the Doctrines of Grace have meant in his life. This varies from teacher to teacher. As a sample, I'm including the outline of my own speech.
I am excited about the Doctrines of Grace because:

A. They are the strongest confirmation of the Christian faith I've ever encountered. At a certain point I realized that these doctrines, as a system, were not human. No human being would have invented a system so damaging to the pride of man. Nor is it reasonable to suppose that a book like the Bible, composed by many authors in different languages and cultures over a 1600 year period, would accidently reflect a teaching so philosophically profound, logically consistent and supremely glorifying to God. Yet small children can grasp the essentials of it. such a feat this requires an intellect beyond human.
B. They give a unity to the Bible which does not exist in any other theological system.
C. They accommodate more Biblical data than any other view.
D. I discovered that the Doctrines of Grace are provable and defensible with certainty and nothing else is.
E. I discovered that they do not contain the logic fallacies as other views do.
F. They make sense of many passages of Scripture which are otherwise obscure.
G. While they do not explain all the mysteries, at least they place the mysteries where the Bible places them. This will become clearer when we study the doctrine of Election.
H. They provide the only possible basis for security of salvation.
I. They silence the voice of self-condemnation.

Doctrine, Importance of
Show here the on the centrality of Doctrine in the life of the believer. Explain why the Apostles consistently placed much emphasis on right doctrine. 1Tim. 4:16;2Tim. 4:3; Titus 1:9;Titus 2:1 Also, use handout, on the importance of doctrine.

II. Class Mechanics
A. Distribute Prospectus. This is the boring part of the orientation in which the teacher gives out the syllabus or prospectus to the students. Give time for them to read the prospectus then ask for questions. Important: Clarify your class procedure especially these points:
1. Each class will contain three parts: lecture, group dynamics, discussion. These will vary in length and order according to the desires of the teacher.
2. You prefer that students not interrupt you during the lecture period. There will be time for questions afterwards. Some teachers do not mind this. But I recommend that this policy be followed.

B. Explanations about the nature of the material:
1. Explain that this is one of the most practical courses they will take. Reason: An improved perception of God and of ourselves has effects more far-reaching than any 'how-to' practicum. After this course, you will never pray quite the same, worship quite the same or think about yourself quite the same, or even evangelize quite the same.

2. Explain that this material will involve occasional comparisons with other evangelical groups. Mention politely that some people are so constituted emotionally that they cannot tolerate criticism of other evangelical groups and consider doing so inappropriate. You recognize that are people like this. If the student is one of them, this class is not for them because the nature of the material is such that occasional critiques of other movements are unavoidable. We always make comparisons in the kindest manner possible. But the reality is that we are Presbyterians, not Baptists, Pentecostals, Methodists or Catholics, for good reasons. One of those reasons is that these groups do not do well against us in formal debates. There is a time and place for everything. There are circumstances in which such analysis may not be appropriate. But we do not consider it unloving, unkind or inappropriate to discuss these distinctives in this class, because that is one of many reasons for this class in the first place. By so doing, we are NOT suggesting that these other groups are insincere or evil. Theology teachers consider themselves free to say that others are wrong. We are NOT saying by this that they are BAD.
Depending on the maturity level of the students, you as a teacher may want to clarify why certain kinds of comments are inappropriate for this class. These include comments about how sincere others are, or how sad it is that are divisions in the Body of Christ over doctrine, etc. These speechettes are irrational and irrelevant, wasting valuable class time.

3. We have found, by experience, that some people react negatively to the word "System." This reaction is entirely emotional. They seem to feel that the word "system" means a set of man-invented concepts imposed on the Scripture from outside. Clarify that we believe that God is a God of system. WE, as humans, are systems...just ask your doctor! The earth we live on is a system. The whole universe is a system. It is clear that the Bible itself is organized as a system...Old Testament, New Testament, etc. If God is a God of systems, and the Bible is inspired by Him, we must expect it to contain a system of belief that God wants us to discover. Biblical theology therefore is the attempt to discover what is that system.
It may help to explain that Soteriology is part of a larger study called Systematic Theology, in which the entire purpose is to compare theological systems to see which best fits the Biblical data and why.

III. Group Exercise: See next page for Group Exercise for Lesson One. (If there are more than three groups of 3-4 people, go ahead and give the same exercises to another group.)

IV. Assign Homework: Read Unlocking Grace: Preface to end of Chapter One on Sovereignty of God. Read WCF Chapter 3.
Group Exercise
For Lesson One, Orientation/ Sovereignty of God

Introduction:
In this introductory lesson you will the definition of the Sovereignty of God and begin to show how the concept of Sovereignty is based on certain of His attributes. First, the interplay between Omnipotence and Omniscience. Then, His immutability.

Definition: The Sovereignty of God states that God is in control of everything that happens and of all that is created without exception.

Omniscience and Omnipotence (Knows all..Is able to do all)
As a teacher, you may need to 'prove' that these are indeed divine attributes, depending upon the level of his students. Experience shows that Bible teachers often assume that Christians understand more than they do. Christians often say they understand these attributes and are even able to define them, as in the definition above. But when it comes to questions of God's relationship to mankind, to evil or even to the details of life they soon show that they do not really understand these attributes. This writer has even heard preachers say, "God can do anything...except stop you from sinning if you want to."
You may need to clarify that these definitions are inclusive. They include everything to do with man, including his thoughts, will and sins.
Remember that many Christians have an anthropomorphic view of God...a big benevolent grandfather image...with a body and beard who surely would never do harm to anybody. Even Christians decades old in the Lord think this way. As a teacher, you must make every effort to uproot this kind of thinking because it will cause resistance to other doctrines further on.

1. Omniscience
   
   1. God's understand is perfect. Job 37:16.
      
   2. He knows the 'hearts' of all. Jer.17:10; Ps.139:1-4; 1Sa.16:7; 1John 3:20
      
   3. He knows all "contingencies", i.e., what would happen in any given circumstance. 1 Sam.23:10-13; 2Kings13:19; ps.81:14, 15; Is.42:7; 48:18
      
   4. All that people do: Dt.2:7; Job 23:10; 24:23; 31:4; Ps.1:6; 119:168 Verse List
      
2. Omnipotence

Explain here why these two attributes together prove the Sovereignty of God. If He knows all and can do all, then He is Sovereign.

This is probably the most important part of the lesson. It is here that you make it clear that reality is the way it is because that is how God decreed it to be. All of reality is the product of his decrees made before the foundation of the world. Psa. 33:11;Is. 46:10; Acts 2:23; Eph. 3:11;Eph. 1:11; Rev.4:11 Verse List

1. The Earth: Ge.14:19,22; Le.25:23; Ex.9:29 19:5; Deut:14; Jos.3:11,13, 2:11; IChr.29:11; Job 41:11; Ps.24:1, 89:11; Is.54:5; Lu.10:21
   
2. Animals: Ps.50:10;
   
3. People: Ez.18:4; Ps. 24:1; 22:28; Acts 17:24
   
4. Riches: Hab. 2:8 Verse List

1. In the Old Testament, the term ADONAI is used 429 times. Adon means a controller, one who is in charge. Ai is an emphatic suffix, implying really in control. Or 'My Lord.' In the NKJV it is rendered "Lord GOD". In the NIV, more correctly as,"Sovereign Lord."
   
2. Greek= Despotes, from which the term Despot is derived, but without the negative connotations. It means one who holds complete power or authority over another ( Lexicon definition from Louw&Nida), correctly translated as "Sovereign Lord" in the NIV. Used in Luke 2:29; Acts 4:24 ;Jude 4; Rev. 6:10

Group One: Look up all the verses below, then answer the question associated. After that, agree on one or two of the verses to represent biblical teaching on regarding the answer.
Question: "Does God own the earth and everything in it? Or, Did God give the earth to Adam and then lose ownership of it when Adam fell?"
Ge.14:19,22; Le.25:23; Ex.9:29; 19:5; Jos.3:13, 2:11; 1Chr.29:11; Job 41:11; Ps.24:1, 89:11; Is.54:5; Lu.10:21

Group Two: Look up all the verses below, then answer the question associated. After that, agree on one or two of the verses as best representative of the biblical teaching on regarding the answer.
Question: "Does God own and control all nations? Or, does He own and control only His people?"
Deut. 7:22 Psa. 33:10; Psa. 47:8; Psa. 82:8; Psa. 113:4; Psa. 98:2; Psa. 102:15; Dan. 4:35; Acts 17:26

Group Three: Look up all the verses below, then answer the question associated. After that, agree on one or two of the verses as best representative of the biblical teaching on regarding the answer.
Question: "What is God's relationship to humanity in general in terms of authority and control? Does He have authority and control over mankind in general or only over His own people?"
Psa.33:10; Psa.33:11; Is.43:13; Is.45:9; Dan.2:21; Dan.4:17; Dan.4:35; Acts17:26

The Doctrine Of Means. (God uses things to accomplish His will.)
This point is super important. The students must grasp that there is a balance between the fact of God's Sovereignty and the way He out that Sovereign control. This is to avoid the conclusion of fatalism or conceiving of God as a puppet-master.
Establish here in the minds of the students the concept that everything God does, except exceptional creative miracles, He does indirectly. Do this by giving in series of examples from Scripture such as:

1. God opened the Red Sea by a strong east wind that blew all night. Ex.14. God used Joshua to conquer the promised land. God used Esther to save the Jews from extinction. God could have sent His written word down directly, but used prophets to write it.
   
2. The Doctrine of Means has a name...Providence. Luther said that God is the hidden God who reveals Himself.

Sovereignty of God Over Evil:
Give out the dynamic on the Sovereignty of God and Evil.
After they answer, explain the conclusion: The Bible implies by numerous examples that God permits evil to produce a greater good. We do not always see the greater good. But we have enough scriptural examples to take the principle by faith at the times and places where we are unable to see the outcome. This is the bible answer to the question of Sovereignty of God and evil.
You may invite the students to download from Smalling's web site the article titled.'Sovereignty of God and Suffering.' This is for a more pastoral approach to the subject as opposed to theological.

Give out here excerpts from the WCF Chapters 3&5 and read the first paragraph of Chapter Three. Nobody is going to understand this paragraph upon first exposure. You can make a joke about that here if you wish.

Read here Chapter 5 of the WCF statement on Divine Decrees and permission. Emphasize the article 4, which denies a certain kind of 'permission' of evil. It denies permission in the sense of 'passivity,' but affirms permission in the sense of allowing evil to be done within the limits He prescribes and controls. He is active in the control of those limits and all the circumstances involved including the evil done and the degree of damage. He does not DO the evil, nor grants approve to anyone to do evil. But the evil done is still part of his eternal decrees.

1. We use this word permission to avoid casting pearls before swine. But the term is inadequate because it has the idea that God is passive in some events and active in others. It suggest that sometimes God sort of sits back and waits for things to happen, with His hands off. This contradicts both Scripture and reason. Make sure the students understand that God is never passive in anything.
   
2. Show that the idea of permission, in the sense of passivity, contradicts Scripture by having the students read the texts one by one.

Afterwards, summarize it like this: God is active in everything and passive in nothing. He sustains, controls and governs all things. He uses 'means', I.e., secondary causes, chains of events, to accomplish his will. This is shown by,

A. Scripture: Job 38 (Entire Chapter) Psa.135:6;Prov.15:3;Dan. 4:34;Matt. 6:26;Matt. 10:30;Acts 17:25-28

B. Reason: Here you can illustrate. Example: An automobile accident. Someone would say, "God allowed it to happen,"but had nothing to do with it. Yet we assert that God created the atoms composing the car, the gasoline in the trunk, the condition of the windshield, the body of the driver, the condition of the road via the weather, etc. But apart from that, He just sort of allowed it to happen? That's ridiculous. He was there and He was involved.

"God-the great Creator of all things- upholds, directs, disposes and governs all creatures, actions and things, from the greatest to the least...." WCF 5-

From these lessons on the Sovereignty of God, we learned that God's Sovereignty is proven by:

• His attributes of Omniscience, Omnipotence and Immutability.
• Verses showing His control over all creation.
• Texts using the greek and Hebrew terms for "Sovereign Lord"
• His ownership of everything.
• God normally expresses His sovereign control over all things indirectly. This is called,'The Doctrine of Means."
• God is even in control over the evil in the world, permitting it to produce a greater good.
  Philosophical answers attempting to show that a good God could not exist are insubstantial and self-contradictory.
  

INSTRUCTIONS: Divide the group into pairs. Below you will find three objections to the doctrine of the Sovereignty of God. One person will read the first objection and the other will defend against the objection. Afterwards the second person will read the second objection and the first will defend against it. In this way, successively, both persons will have had the opportunity to read the objection and defend the doctrine of the Sovereignty of God.

Objections

Using the Bible, each defense should take no more than one minute. Do NOT preach.

Objection 1. God is sovereign over all except the will of man.

Objection 2. If God is absolutely sovereign, then he must be the author of sin.

Objection 3. The Sovereignty of God is a doctrine that denies the free will of man.

Objection 4. God is not in control of evil.

Historical Background

Handout: Excerpts from the Canons of Orange
Handout: Historical Chronology of Doctrines of Grace

Theme: Historical Background of Reformed Theology/ Sovereignty of God over Evil/ Sov.of God con't with the four theological bases reviewed.
Lecture: Part One. The historical background of the doctrines of grace.

Introduction: Why teach this lesson here?

Few evangelical denominations object to the teachings about the Sovereignty of God. The other doctrines produce the controversy. Inserting the history part here gives the students time to absorb the salient aspects of the lesson on God's Sovereignty.

More importantly, this lesson undermines the notion that these teachings are the inventions of the Reformers.Neither Calvin nor Luther invented them. They were taught up to the 5th century as standard orthodoxy until apostasy of the dark ages.

The impression you need to give is that sovereign grace teaching is THE orthodoxy of all Christian history and everything else is a deviation from that.

Early church fathers of the first four centuries taught these doctrines. The book Cause Of God and Truth by John Gill was written to prove this. It is a classic of the reformed faith. (Show the students a copy of you have one.)
Augustine and Pelagius. Explain briefly the rise of Pelagius, British monk and how he invented certain doctrines. Then explain how Augustine answered him in a series of treatises on grace. These include "On Grace and Free Will" & "Predestination of the Saints."
After the death of Augustine, the Council of Orange in 529 met to pronounce on the teachings Augustine. The Canons of Orange clearly declare these doctrines. (The Handout: of excerpts serves to prove to the students that what you are teaching is the historic Christian faith, held by the church universal until its apostasy in the 5th&6th centuries. Arminians sometimes spread the idea that our doctrines were invented during the reformation period. This document disproves this lie and exposes Arminianism as the deviation from the historic Christian faith.)
From Augustine to Calvin: St. Thomas Aquinas; Summa Teologica. Contains elements of these teachings. Theologians during this period were called Augustinians and sometimes Johannians because John is one Bible writers referred to in their teachings.

John Calvin

1. Explain influence of Augustine on Calvin. He was converted though the reading of Augustine.
   
2. Wrote The Institutes of the Christian Religion, the most important reformed work ever written.

Martin Luther eventually evolved to a 'calvinist' position. His work Bondage Of The Will shows this.

The Arminian Controversy, Sixteenth Century to Present.

Who was Jacob Arminius

1. The five points of Arminianism (Remonstrances, so called because Arminius' followers were 'rebuking' the reformers for their 'errors'.) Use Overhead for This/Arminian-Calvinist Comparison Chart.
   
2. The five points of Arminianism.

• Freedom of the Will
• Conditional Election
• Universal Atonement
• Resistible Grace
• Loss of the Salvation

The Response of the Synod of Dort, 1618. They debated the issues 15 months and the Arminian position was shown to be unscriptural. The Canons of Dort written afterwards. The Five Points of Calvinism defined as:

• Total Depravity
• Unconditional Election
• Limited Atonement
• Irresistible Grace
• Preservation and Perseverance of the Elect

The Influence of John Wesley

The Westminster Assembly of the reformed movement of England 1643-1648. This resulted in the Westminster Standards, used today by Presbyterians, and with some revisions, by the major Baptist denominations. These standards are The Westminster Confession, The Larger Catechism and the Shorter Catechism.

C.400 A.D.- Pelagian-Augustinian controversy. Augustine writes dissertations on grace Against Pelagius and Echiridion manual of doctrine.

529 A.D.- Council of Orange. Augustinian theology vindicated. Strong statements favoring Sovereign Grace.

Dark Ages- 500-1500 A.D. Scholars holding to Doctrines of Grace sometimes called Augustians, or Johannians.
Thomas Aquinas, C.1300, Summa Teologica contains elements of these.

1517- Luther begins Reformation. Erasmus-Luther dispute over free will. His Opus Magnum "The Bondage of the Will" refutes Erasmus.

1559-Calvin publishes "Institutes of the Christian Religion"

1560-1609 James Arminius & the Arminian Controversy

1618- Synod of Dort/ Arminianism refuted/ Five Points of Calvinism established. Canons of Dort.

1643-1648- Westminster Assembly writes Westminster Standards. End of Reformation period.

1689- Baptists adopt Westminster Confession, with changes= London Baptist Confession

1703-1791- John Wesley and the resurgence of Arminianism. Leads to Methodism-Nazarene Pentecostalism.

1823- Southern Baptist Convention adopts Westminster Confession at Philadelphia, with changes= Philadelphia Confession.

Instructions to the teacher: This dynamic is a bit difficult. The idea is to have the students look at some scriptural incidents in which God was involved with using evil actions in some way, to show that He is sovereign even over evil. The students are required only to answer the questions "What was the evil intended? What way was God involved? What was the result?
The answers are:
Group One= Betrayal of Christ by Judas./ Betrayal of Christ by the whole gang.
Group Two= Unbelief of the Jews was ordained of God./Accidental homicides are acts of God.
Group Three= Betrayal of Joseph by his brothers./Rebellion of the Canaanites against Israel.
Group Four= Rebellion of the Canaanites./ Evil spirits controlled of God.
Group Five= Incest of Absalom/

Group One: The Theme of this study is God's Sovereignty and the problem of evil. Do NOT attempt to resolve the dilemma in this study. We will discuss the dilemmas in the class afterwards Your only task is to answer the questions for each text (a verse or series of verses.) The questions are: A. What was the evil done and by whom? B. In what way was God involved? C. What was the end result? (Examination of the context may be necessary for clarification.)
Text: Mt. 21:42; 26:31; Acts 2:23
Text: Jn.19:10-11 Acts 4:27-28

Group Two: The Theme of this study is God's Sovereignty and the problem of evil. Do NOT attempt to resolve the dilemma in this study. We will discuss the dilemmas in the class afterwards Your only task is to answer the questions for each text (a verse or series of verses.) The questions are: A. What was the evil done and by whom? B. In what way was God involved? C. What was the end result? (Examination of the context may be necessary for clarification.)
Text: Ro.11:7-11
Text: Ex.21:13; Deut.19:5

Group Three: The theme of this study is God's Sovereignty and the problem of evil. Do NOT attempt to resolve the dilemma in this study. We will discuss the dilemmas in the class afterwards Your only task is to answer the questions for each text (a verse or series of verses.) The questions are: A. What was the evil done and by whom? B. In what way was God involved? C. What was the end result? (Examination of the context may be necessary for clarification.)
Text: Ge.45:5, 8; 50:20

Group Four: The theme of this study is God's Sovereignty and the problem of evil. Do NOT attempt to resolve the dilemma in this study. We will discuss the dilemmas in the class afterwards Your only task is to answer the questions for each text (a verse or series of verses.) The questions are: A. What was the evil done and by whom? B. In what way was God involved? C. What was the end result? (Examination of the context may be necessary for clarification.)
Text: Josh.11:20; Deut.2:36
Text: IK.22:20-23

Group Five The theme of this study is God's Sovereignty and the problem of evil. Do NOT attempt to resolve the dilemma in this study. We will discuss the dilemmas in the class afterwards Your only task is to answer the questions for each text (a verse or series of verses.) The questions are: A. What was the evil done and by whom? B. In what way was God involved? C. What was the end result? (Examination of the context may be necessary for clarification.)s
Text: 2Sa.12:12,Cf. 2Sa.16:21-22
Text: Ex.21:13; Deut.19:5

Name _____________________________

As regards God's ownership of the earth:

1. _____ God owns the entire earth but not the people in it because they have free will.
   
2. _____ God owns the entire earth and everything in it, without exception.
   
3. _____ God used to own the entire earth but lost ownership when Adam fell into sin.

As regards God's control over the nations:

1. _____ God controls Christian nations and the devil controls the non-Christian ones.
   
2. _____ God controls all nations as political entities, in a general sense, but not necessarily the individuals within them.
   
3. _____ God controls all nations and everything in them.

As regards God's authority,:

1. _____God's authority extends to all those who are in voluntary submission to Him.
   
2. _____God's authority extends to mankind in general regardless of whether they are in submission to Him or not.
   
3. _____The question is unanswerable because it is an obscure theological point, unclear in Scripture.

The study of Doctrines in general:

1. _____ Has some importance but is certainly not central to Christian living.
   
2. _____ Is central to Christian living.
   
3. _____ Is primarily for distinguishing ourselves from other Christian groups.

Total Depravity: Explain what we mean and do not mean. Overhead
We do NOT mean that the unregenerate:

• Are bad as they can be or that they would like to be worse. By Total Depravity, we do not mean Utter Depravity. (Demons are UTTERLY depraved.)
  
• People are incapable of appreciating virtue or recognizing virtues when they see them.
  
• Possess no external virtues.
  
• Have a conscience, will or reason that are dysfunctional. They function, though not well.
  
• Incapable of sincere religious devotion.
  

We DO mean:

• All parts of the human being are under the control and dominion of Satan.
  
• The will of the unregenerate is not morally neutral. It is as bound in sin as any other faculty. Likewise, the entire concept of the moral neutrality of the will of anybody, God, man or devil is irrational and unbiblical.
  
• The unregenerate are incapable of willing or doing anything that could attract the grace of God or contribute to their salvation in any way.
  
• None of the works of the unregenerate are, however good, including those in conformity to the law of God, are acceptable to God because they proceed from a corrupted source. All the works of the unregenerate are therefore sinful, however good they may be in and of themselves.

In our humanistic culture, this doctrine is essential for breaking the pride of man.

We are going to take plenty of time for the next month to explore the entire question of free will and depravity because it is the basis of everything else that follows. We will touch on two aspects: The moral condition of man & The concept of free will.
First Basis Of The Reformed Doctrine Of Total Depravity: ORIGINAL SIN
Doctrine Defined: Read This. WCF Ch.9 Art.3 Man, by his fall into a state of sin, has completely lost all ability to choose any spiritual good that accompanies salvation. Therefore, an unregenerate man, because he is opposed to that good and is dead in sin, is unable by his own strength to convert himself or to prepare himself to be converted.

We'll now break this down into its component parts and see if it is scripturally justified
Man's Fall Into A State Of Sin: The Doctrine of Original Sin

Have them read Rom5:12-19 and answer the question. What are the four things we inherit from Adam? Give them time to do these, and write these on the board.

Death v. 12,
Judgment v. 16,
Condemnation v.16,
Trespass of Adam v.20 (This latter is by inference. There would be no need to add the law to increase the trespass in us, if we had not inherited the very sin of Adam.)
Mention that the Arminian view is that man inherits a sinful nature only, which is a predisposition to sin. The child is 'innocent' until a supposed 'age of accountability'. This is a theological fiction based on the feeling that it is not fair to be guilty of someone else's sin. You /might want to explain here that neither is it fair to inherit the free gift of the righteousness of Christ since we are not personally meritorious. The parallelism between Adam's guilt on us and the righteousness of Christ on us is in view here.
The concept of FEDERALISM is taught throughout Scripture and we can deal with that in the next lesson if it is not clear. A clearer way to put this is the idea of inheritance through scripture. We are heirs of somebody. We are all heirs of Adam. But the saved are also heirs of Christ. The latter supersedes the former.
Objections to the Doctrine of Original Sin are invariably based on the assumption of moral neutrality of the will. It is understandable to people that we cannot help inheriting baldness. But it is not acceptable that we inherit sin or its consequences, because we have the feeling that somehow this is not very democratic. This feeling is justified, but it fails to note that the idea of representation is very democratic indeed. Adam was our representative, having advantages none since have ever had. His representation of us was therefore very fair indeed.
It is very clear from this text that we are personally culpable and morally responsible for the sin of Adam and all its consequences.
There is, however, no scriptural evidence that anybody has ever been sent to hell on this grounds alone although it would be logical to do so. The problem here is one of logic. However personally culpable we may be of the sin of Adam, we are also culpable of our own sins.

Loss Of Spiritual Ability. Start going through the verses below one by one. Take your time and discuss them. Don't worry if you haven't finished by the end of the class. Eph.4:18; 1Cor.2:14; Rom.8:7; Col.1:21; 2Cor.4:4; Eph.2:1-3;Tit.2:26; Jn.6:44, 65 Verse List

HOMEWORK: READ CHAPTER 9 & 10 of the WCF

In this lesson we have learned that:

The unregenerate are enslaved by sin in every part of their being, including their wills.
The Original Sin of Adam is the initial cause of this enslavement.
Through Original Sin, we inherit four things: Sin, death, judgment and condemnation.
Fallen man has therefore lost any ability to contribute anything at all toward his salvation, whether good will or good works.

INSTRUCTIONS:

1. Divide the class into groups of four.
2. Each group should be assigned on the following questions based on the respective biblical texts.
a. Question: What rules a man: His heart or his will?
GROUP I: Ge.6:5;1 K. 3:9; Ps. 141:4; Prov.4:23.
GROUP II: Prov.16:9; Mt.12:33-37; Mt.15:18-19.
b. Question: Is an unsaved man spiritually dead or merely sick?
GROUP III: Ge.2:17; Rom.5:12;6:23; Rom.7:13; 8:7
GROUP IV: Rom.3:9-18; 7:24; Eph. 2:1-3
3. Each group ought to chose a spokesperson to explain what these texts mean.

The Controversy between Arminianism and Calvinism was disputed at:
A._____ The Synod of Dort
B._____ The Westminster Assembly
C._____ The Council of Orange.

The controversy between Luther and Erasmus was decided at:
A._____ The Synod of Dort
B._____ The Westminster Assembly
C._____ Neither of these.

The one most influential book produced during the Reformation period was:
A._____ Bondage of the Will
B._____ Calvin's Institutes
C._____ Canons of Dort

The man who taught that Original Sin means only that man follows Adam's bad example was:
A._____ Arminius.
B._____ Pelagius
C._____ Luther

The first theologian in history to write systematically about grace was:
A._____Calvin
B._____Augustine
C._____Luther

The Baptists in 1689 & 1823 adopted as their doctrinal standards the essentials of the:
A._____ Canons of Dort
B._____ The Institutes of Calvin
C._____ The Westminster Confession

The book Freedom of the Will was written by:
A._____Luther
B._____Erasmus
C._____Calvin

Scholars during the middle ages who held to the Doctrines of Grace in some form were sometimes called:
A._____Pelagians
B._____Augustinians
C._____Calvins

The resurgence of Arminianism began in the mid 1700's through:
A._____Wesley
B._____The Southern Baptist Convention
C._____Erasmus

Handout: Arminian Logic Fallacies

Review: The moral condition of the unregenerate.

1. Original Sin: Review with the students the four things we inherited from Adam/ Sin, death, judgment and condemnation. Remind them that we sin because we are sinners. We are not sinners because we sin.
   

A. The effect of original sin. To what degree is man hindered from contributing to his salvation? Overhead Adam fell beyond the line inability. Show how the Arminian view asserts that God stopped Adam in the fall before Adam fell so far that he could not contribute to his salvation. The Reformed view shows he fell farther than that...beyond any ability on his part to stop his fall. He can't turn around and reverse his steps. He cannot convert himself.


B. Every aspect of man is controlled by sin. The sinner neither understands nor seeks after God. (Ro.3:11). His understanding is darkened. (Ef.4:18). He is blind to spiritual things and considers them foolishness. (I Cor.2:14). His mind cannot submit to God, (Ro.8:7) he is God's enemy (Col.1:21) and blinded by Satan, (II Cor.4:4). The thoughts of his heart are evil continually. (Ge.6:5). P.22 Unlocking Grace book.


2. Dead, not sick. Review Eph. 2:1-3 Use illustration of the dead body and the various preachers. (A dead body is on the floor. In comes a Rabbi and says to it, "Sir, if you will only keep the Ten Commandments you will live." A Catholic priest comes in and sprinkles holy water on him and says, "Sir, if you will follow the sacraments of the church, be baptized and confess your sins, then you will live." The Arminian preacher comes in and says, "Sir, all you have to do is exercise your free will by making a decision for Christ and you will live." Jesus comes in and touches him and says, "Live!", and raises him from the dead.)
   

1. Romans 3: 9-20 Exegete this text completely, showing especially that sinners are incapable of any good works that please God. None are righteous, none do any good. Show also that sinners are incapable of seeking God. If they say or appear to be seeking God it is for one of two reasons:
   

   A. Either they are being drawn by God and are still resisting that drawing.
   

   B. They are really seeking their own righteousness. Rom. 10:1-4

2. Eph., 2:1-3 Dead in Sin

1. The Virtues and Works of the Unregenerate/ His good works are sinful.
   
   1. Read here the WCF Chapter 16 on this point, Art.1&7 Bible texts: Is.64:6; Ro.3:11-12; Rom.14:23; Jn.6:28
      
   2. What is a good work? God alone defines as a good work Mic. 6:8; Matt.15:9 Matt.15:9;Rom. 10:2i;Sam. 15:22 Works are not good unless motivated by a desire to please God. 1Cor. 10:31

1. They do their good works with the self still enthroned.
   
2. Their works are therefore substitutes for submission rather than signs of submission.
   
3. When they appear to pursue righteousness, it is their own self-righteousness they are pursuing. (With some it may be a drawing from God in process. Sometimes it is hard to distinguish the difference.)
   
4. If sinners had any motivation for pleasing God, then why do they not do the first thing God commanded...repent.

1. It is the nature of a being that determines its choices. This nature in turn influences desires and perceptions. You may show some verses here on the subject of the heart governing man.
   
   1. Use here the illustration of the two plates of food. Suppose you were imprisoned and obliged to chose between two plates of food for a hundred days. On your right is a plate with steak and potatoes, fresh vegetables and a nice desert. On the left is monkey brains with garbage and flies. Which will you chose? If you NEVER choose the left side, it is not because you have no free will, it is because of your internal desires. The will chooses what the person desires.
      
   2. Use the Coyote illustration from the Si,Jesus.
      
2. The Second Question: Responsibility versus Ability.
   
   1. Lay out the chart on Responsibility - Inability from Unlocking Grace. Go through the verses one by one and show that there is no necessary connection between the responsibility to do a thing and the ability to do it.
      
   2. Bring out here Rom.3:20...the real purpose of the Law was to expose man's moral inability. God required the Jews to keep it. Did He imagine that they would? No. He gave it for two reasons...first, because it is right. It reflects His character and man's lack thereof.

1. Use Responsibility vs Ability chart from Si, Jesus here to show that there is no necessary connection between the command to do a thing and the ability to do it. This is the key Arminian assumption upon which the entire movement is based.

Group One: In Job 7:20, and other verses, Job complains to God about how he is being treated. Skim though Chapter 38 and answer the question: "What does God say in response to Job's complaint?"

Group Two: Compare Job 2:3-7 with Job 42:11 and come to a conclusion as to what who was responsible for what happened to Job. Who or what were the means involved?

Group Three: Two views of God's Providence exist in Christendom today. One says that God is present and active in some things but not in others. The other says that God is present and active in everything, without exception. Which of these views do the following verses seem to support? Pick out two representative verses. Psa.135:6;Dan.4:34-35;Matt. 6:26;Matt.10:30;Acts 17:25-28

2. Although-in relation to the foreknowledge and decree of God, the first Cause-all things come to pass unchangeably and infallibly; yet, by the same providence, he orders them to occur according to the nature of second causes, either necessarily, freely, or contingently.

3. In his ordinary providence, God makes use of means, yet he is free to work without, above, and against them as he pleases.

4. The almighty power, unsearchable wisdom, and infinite goodness of God manifest themselves so completely in his providence that it extends even to the first fall and all other sins of angels and men-not by a bare permission, but by a permission which has joined with it most wise and powerful limiting, and otherwise ordering and governing of them in a varied administration, for his own holy purposes. However, the sinfulness comes from the creatures alone and not from God, who, because he is most holy and righteous, neither is nor can be the author or approver of sin.

Total depravity, cont/
Faith As A Gift/

Review

1. Original Sin shows us we sin because we are sinners' not, 'we are sinners because we sin.'
   
2. Review thoroughly Jn.6:44. Ask the students to deduce how many doctrines are found, implied or can be deduced from this verse.
   
3. Some review questions to ask the students verbally.
   
   1. How does God regard the good works of the unregenerate? Answer: He does not regard them at all because they are corrupted with impure motives.
      
   2. What are the elements of a good work according to Scripture?
      
      1. Only what God commands to be done.
         
      2. Done with the right motive, to demonstrate submission to and obedience to God.
         
   3. Name a key text that describes man's spiritual death. Eph.2
      
   4. What are the four things we inherit from Adam? Sin, death, judgment and condemnation.
      
   5. Where is this found? Rom.5
      
   6. Are the unregenerate able to seek God without His drawing them? No
      
   7. Where is the scriptural proof of this? Rom. 3
      

1. Example: We have presented a plate of fine cuisine and a plate of garbage. We have no desire for the garbage and therefore do not choose it. This is not a denial of the functioning of the will. If we were flies, we might choose the garbage because the stronger odor would attractive to us.
   
2. Example: The Coyote is an animal that cannot be domesticated. By nature it will always be wild, even if raised by humans. If you offered it a home and it refuses, does this mean it has no free will?
   
3. Example: A duck chooses between a sand pile and a pond. Why? That is its nature.

Discuss Arminian Logic Fallacies Here. Use Overhead.

Saving Faith Is A Gift Of Grace
Show here the chart or Overhead from Unlocking Grace on Cause and Effect regarding faith. Deal with the key texts that teach that Faith is a gift of grace. Act 13:48; 18:27; Eph.2:8; Phil. 1:29; Jn.6:65; 1Ti.1:14

(Note: on Acts 13:48 you can quote from the Translator's Handbook, used by Wycliffe translators around the world.)
From A TRANSLATOR'S HANDBOOK on THE ACTS OF THE APOSTLES by BARCLAY M.
NEWMAN and EUGENE A. NIDA, Copyright 1972 by the United Bible Societies:
Acts 13.48

"Those who had been chosen for eternal life is a phrase which occurs
frequently in rabbinic literature. The meaning is clearly that those whom
God had chosen became believers, and the translator must not attempt to
weaken this meaning.

Chosen for eternal life may thus be rendered as "whom God had selected
in order that they would have eternal life."

Ordo Salutis: Which Comes First, Faith Or Regeneration?

1. God's will is active in regeneration. Man's will is passive. Jn.1:13; James 1:18.

1. Correct order: Election, Effectual Call, Regeneration, Faith, Justification, Sanctification, Glorification. Jn.3:3; Jer. 24:7; Ez/16:62-63; Rom.8:30

Effectual Call

1. Introduce the subject by a review of Jn.6:44, showing that there must exist a drawing to Christ that is effectual versus one that is not.
   
2. Use the group exercise that follows here. Give a copy of all of the exercises to each person so all will have the verses. Have each group read a representative verse of their answers and write the answers on the board.

Group One
On what is the Effectual Call based? Ro.8:30; Ro.9:11; 2Ti.1:9
How can it be revoked? Ro.11.29; Jn.6:37 Cf. 44, 65; Rev.19:9
What is the difference between Effectual Call and General Call? ICo.1:23-24; Ro.9:24

Group Two
What is the result of the Effectual Call? Jn.6:44, 65
Who decides who receives it? I Co.1:26-29
What is guaranteed based on it? 1Th. 5:23-25; 2Th.2:13-14; Jude 1
What other event in the life of the believer is a result of Effectual Call? Ro.8:30

Group Three
What promise is for the called only? Heb.9:15; ITi.6:12; 2Th.2:13-14; Rev.19:9
What is another promise for the called? Jude 1; I Co.1:8-9
What is the evidence of it in the life of the believer? Eph.4:1&4; IPe.1:15;2Pe.1:10
What else accompanies the Effectual Call? IPe.2:21; 3:9; 5:10

Handout: What Is Sanctification? (Give this out as homework reading.)

Introduction

1. The key focus of scripture is the question, "How can I be right with God?" Not, "How can I be prosperous?" Or, "How can I be happy?" These things are assumed to be by products of Justification.
   
2. Definition: Justification means 'declare righteous', or 'vindicate'. It does NOT mean 'be MADE righteous.' (Being MADE righteous is the process of sanctification.) We know this because of the word used in greek, 'DIKAIOO'. A good example of the difference here is Rom. 3:4. God is 'justified', i.e. Vindicated in His statements. God is not MADE righteous here. He is declared to be so.

1. Justification is always associated in Scripture with the idea of Covenant and the Covenant of Abraham in particular. Being right with God is never disassociated from Covenant.

1. The Covenant of Abraham, which is called in theology the Covenant of Grace, contained a condition to be fulfilled by man. What is that condition according to Ge.17:1-2 (Answer: Perfection. Hebrew: TEMIM = perfect, blameless,)
   
   1. Question: Did Abraham fulfill this condition? (Answer: No. He goofed. Lied about being married to Sarah. He was a sinner like us all.)
      
   2. Problem: Nobody has ever fulfilled this condition. The Law was given to prove that man cannot fulfill the terms of the covenant because of moral weakness. Rom. 5:20 The law was added so that the trespass might increase.

1. A good way to introduce this is to ask the students, "Does God require the righteousness of the Law to be fulfilled in the believer?" Some will assume 'no.' The text, of course, says 'yes'.
   
2. Here, the teacher can take a brief detour and explain the problem of dispensationalism. The dispensationalist believes in 7 'dispensations' or epochs of history in which God tries out different means of salvation, each progressively less demanding, until nothing is left but to save man by his faith.
   
   1. A good illustration is a track and field coach trying to teach kids to jump hurdles. The kids keep falling over them, so the coach keeps lowering them. Finally he lowers them down to an inch and says, "All you have to do is just step over this and we will count that as having jumped the hurdle." This is the dispensationalist idea of how we got to the concept of grace. God kept lowering his standards because man kept failing and finally He just opted for faith alone, because after all, this is something that man can do out of his own free will (supposedly).
      
   2. This idea has several defects: One, it assumes that God would lower his standards. God could never lower his standards because that would be unholy. No evidence in Scripture indicates that He has ever done that. Second, it assumes that man is able to generate saving faith out of his own free will. This is an Arminian idea which contradicts plain scriptural teachings that saving faith is work of grace.
      

1. The teacher can go through this chapter with the students, pointing out the texts which use the concept of imputation. In the NIV, the word used is 'credited'. This is an adequate translation of LOGIZOMAI, the basic meaning of which is 'to keep a record of something.'
   
2. Back to the illustration of the hurdles: In this case, God has not lowered the hurdles at all. Instead, Christ runs the hurdles for us as our substitute. His victory is, credited to us.
   
3. This is a legal standing, not an experiential standing. There is no discussion in the chapter on whether or not Abraham lived up to it or not. This is irrelevant. This is why it is important to understand that Justification does not mean 'MADE' righteous, but 'declared' righteous.

Introduction

1. Definition of Terms
   
   1. Decree: A decision of God made in eternity to cause something to happen. Remind the students that the divine decrees are immutable.
      
   2. Predestination: To destine beforehand. PROORIZO, Greek means 'set the limits beforehand'. This refers principally to the arrangement of time and circumstances to effect the divine decree.
      
   3. Election: The divine choice as to who is the object of his saving grace.

2. The presentation of this subject will follow four parts:
   
   1. First, the importance of the doctrine.
      
      1. It illustrates the meaning of the term 'grace' as a sovereign faculty in God. Without it, someone could think that grace is dependent on a condition or factor in man. This, of course, is the Arminian view but predestination refutes this.
         
      2. It is a powerful comfort and security for the believer. Our salvation is not rooted in our 'decision' for Christ. It is rooted in a decree of God made before time. Our reference point in salvation is outside of the time and space continuum in which we live.
         
   2. Second, exegesis of the key texts Romans 9, Ephesians 1 and parts of John which use the phrase, "Those whom the Father has given me."
      
   3. Third, refutation of the Arminian concept of foreknowledge with the key texts they use: Rom. 8:29, 1Pet.1:2 Argument from Sanctification.

1. Argument from Injustice. "God would not be so unjust as to chose some and not others."
   
   1. The key text is v.19 One of you will say to me: Rom. 9:20 But who are you, O man, to talk back to God? "Shall what is formed say to him who formed it, 'Why did you make me like this?'"Show here that Paul anticipates the argument and rejects it as carnal and presumptuous. It is an arrogant attack on God's right to do as pleases with His own creation. This alone proves the intent of Paul's doctrine. The Biblical answer to the Arminian objection is a rebuke.
      
   2. Show that this is really merit-thinking in disguise. It assumes that God owes something to mankind. The only thing he 'owes', from a purely judicial standpoint, is condemnation. If God had left us in condemnation, he would have committed no injustice.

2. Argument from Foreknowledge.

1. Show how this contradicts V.16 This verse is the conclusion to a long illustration about Jacob and Esau. Conclusion is that Election has no basis at all in man. Both our will and our works are excluded as factors in God's decree of Election. This is why Paul makes the point that God made His choice before any works had been done by them. (Note: the NIV is insipid here.) A literal translation: So then, it is not of the one who wills nor of the one who runs, but of the God who shows mercy. Any argument therefore that bases election on foreknowledge, contradicts this verse and the illustration involved. The whole intent of the illustration Jacob and Esau is to show that their will and works are irrelevant to the question of election.
   
2. Show that there is nothing good in man to foresee.

1. Argument on the grounds of 'nations.'

Use This outline if useful:

1. Foreknowledge Means Foreordained
   
   1. Declarative, Not Predictive: Pr.16:33; Is.46:10; Acts 2:23&4:27-28; Ro.11:36&13:1; Eph.1:11; Heb.6:17,11:3
      
   2. Example Of Christ: Acts 2:23; 4:27-28;1Pe.1:20;2:4Cf2:9
      
   3. No Consistent Relationship Between Foreknowledge And Predestination:
      
      1. Israel Chosen Despite Divine Foreknowledge Of Rebellion: Ro.10:20-I1:2
         
      2. Some Rejected Despite Foreknowledge Of Potential Obedience: Mt.11:21-23; ICo.2:7-8; Ez.3:6; Is.28:9-13
         
   4. Nothing Positive In Man To Foreknow. Faith Itself Is A Gift. Acts 13:48; 18:27; Jn.6:65; Ro.3:9-11 Verse List
      
      
   5. Arminians differ on what virtue is foreseen, and use certain verses as support. the refutation of these interpretations is the same in each case. The interpretation involves circular reasoning. Examples:
      
      1. Foreseen Faith. "To each is given faith." Romans 12:3. Here, Arminians claim that every human being has a measure of faith. the problem with man is that he puts faith in the wrong things, such as himself or his money, rather than in Christ. The Gospel is designed to do no more than convince man to put in Christ the faith he already. The difficulty: The context refers to spiritual gifts exercised by Christians, not to saving faith. Further, other Bible texts show that saving faith is a gift of God's grace and is found in no one without His intervention. (See previous texts on Faith A Gift.)
         
      2. Foreseen As Being In Christ: Eph.1:4 "For he chose us in him before the creation of the world to be holy and blameless in his sight." The Arminian argues here that God chooses people because he foresees beforehand who is going to be 'in Christ'. Two problems present themselves here. First, who puts us in Christ? It is God himself who does this. Second, it makes the phrase, "to be holy and blameless" equivalent to "FORESEEN to be holy and blameless". The Arminian interpretation, to be consistent, would imply that God foresaw that we would be holy and blameless and this is why He chose to put us in Christ. This amounts to a works righteousness concept. The grammar of the text is clear: Being in Christ results in being holy and blameless. The Arminian interpretation reverses the grammatical cause and effect relationships in the text.
         
      3. Foreseen Sanctification: 1Thess.2:13 - "God chose you to be saved through the sanctifying work of the Spirit and through belief in the truth." The Arminian argument here fails for two reasons: First, who does the sanctifying and how? God the Father Himself is the one doing the sanctifying. 1Thess.5:23: God himself does the sanctifying. Thus, the Arminian interpretation again fails on the grounds of circular reasoning.
         
2. Review the two 'proof texts' Arminians use to try to prove their foreknowledge doctrine.

1. Remind them that Ephesians One teaches that grace is a mystery. Any doctrine that takes the mystery out of grace and explains it is ipso facto false.

2. At this point you may reiterate the concept of 'Where is the mystery?' In any theological system there are points at which we come to a point in which we must say, "I don't know." Both Calvinist and Arminians have such a point.
   
   1. The Arminian point of mystery is, "Why did God, who loves everybody and wants everybody to be saved and foreknows who is going to chose Him, create mankind knowing that the majority would not be saved?" The Arminian cannot escape this question if he is going to insist on his own doctrine of election by foreknowledge.
      

      The Arminian system answers the question of why some are elect and some are not. But it does not explain why God created people whom he foreknew would reject him. Did not Jesus Himself say that it would have better for such a person not to have been born?
      

   2. The Calvinist point of mystery is, 'Knowing that God is not arbitrary in anything He does, on what basis then did He chose some and not others?'
      

      Calvinists adequately answer the question as to God created some knowing that they would be lost. (Revelation of His attributes.) But it does not answer the question of how God could be just in condemning people whom He created for that purpose. Calvinism does not explain how election could NOT be arbitrary.
      

   3. The choice as to which system is the correct one does not depend on the ability to resolve the mystery. It depends rather on discerning where the Bible acknowledges the mystery to be. The question as to where the Bible puts the mystery is found in Romans 9:19-26. This settles the matter nicely.

3. Dealing with Humanism: The illustration of the Potter.

The Love of God
Deal with the delicate issue of who God loves at the point where the students ask about it. This will probably occur during the exegesis of Romans 9 when you get to V.13. The teacher need not take a definitive position on this if he does not wish to. After all, no Reformed confession has ever dealt with the question. Use the circle diagrams to show the three positions held in Christendom.

1. God loves everybody equally. (This is the Arminian/Baptist view. Few Reformed theologians hold to this because of Ro.9:13.) Those holding this view use Jn.3:16 as support, interpreting the term 'world' to mean all mankind without exception of person, i.e., every human being who ever lived.
   
2. God loves everybody but not equally. (He loves all mankind in His capacity as Creator. But has a special love for his elect people. This view seems to be the one held by most Reformed theologians today.) Those who hold this use texts dealing with God's common grace on mankind as a whole, such as Acts 14:17 "Nevertheless He did not leave Himself without witness, in that He did good, gave us rain from heaven and fruitful seasons, filling our hearts with food and gladness." And, Matt. 5:45 for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust. These point out that the Greek word 'hate' is sometimes a comparative, meaning 'love less', as in loving Jesus more than father and mother.
   
3. God loves the Elect and hates the Reprobate. (The view held by Calvin.) Those holding this view cite Ro.9:13 and argue that the meaning of 'hate' in this text is decided by God's annihilation of Esau and his descendants. CF Mal. 1:3

INSTRUCTIONS: Divide the class into groups of four. Each group should do one of the dynamics below. Practice defending our position against the objections below. Each group may take a section.

GROUP I: Some opponents of Election use 2Pet.3:9 "not willing that any should perish", to try to prove that there is no doctrine of Election. Refute this interpretation. Refer to Col3:12
GROUP II: Some opponents of Election use 1Tim.2:4 "who wishes all men to be saved and to come to the knowledge of the truth." Show why the context refutes this interpretation. Use also Tit.2:11 & 1 Tim.2:7.
GROUP III: Some opponents of Election say, "If Election is true, why evangelize?"
GROUP IV: Some opponents of Election say, "If Election is true, why pray to God to save souls?" Answer this objection.

3. A spokesperson for the group should present a one minute conclusion before the class.

Reprobation

Introduction: Review the key points on Election before proceeding with Reprobation. It is essential to do this because if election is not firmly rooted, then students will misunderstand reprobation.

Key point: Reprobation is not the exact opposite of Election.

1. The students need to see that Reprobation does not function the same way as does Election. The differences are:
   
   1. Mankind is already condemned in sin and therefore God needs to do nothing at all for them to be condemned.
      
   2. God is entirely active in Election because there are many things He must do to bring an Elect person to Himself. In Reprobation, he need not do anything at all. God is therefore active in Election but may be passive in Reprobation.

1. The nature of the divine decree is different.Both Election and Reprobation are products of divine decrees made in eternity, just like everything else. But the nature of the two decrees is different. In Election, God decrees that certain chosen people should be drawn to Christ via His irresistible grace. In Reprobation, however, He decrees that sinners should be condemned for their sins. There is a radical difference that is a paradox. The Elect received the last thing they wanted...union with Christ; and they are grateful forever. The Reprobate receives the one thing he most deeply desires...independence from God; and will regret it forever.

Review Of Romans 9.

1. Example of Pharaoh: Although you dealt with Election in the previous lesson using Romans 9, go over it again, this time pointing out Pharaoh and the repeated text, Rom. 9:18 Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden.
   
2. Potter and the clay. Show here that the verbs 'prepared' in both cases is active.

Nobody Receives Injustice. The Elect receive mercy. The Reprobate receive justice.
Sometimes people ask Calvinists, "Do you believe in double predestination?" It is always wise to ask them what they mean by this. Sometimes they mean that God arbitrarily chooses some to be condemned, without regard to their sins. Others think that Election and Reprobation proceed as equal and opposites. A good way to answer the question is to say, "I believe God chooses some condemned sinners to be objects of His grace. Others, he leaves in the sinful condition that they themselves have chosen and like." Usually this kind of answer is satisfactory.
Dealing with Humanism: The illustration of the Potter.
This is a great place to undermine the religious humanist assumption that the welfare of man is God's highest priority. Show here that the purpose of man is to glorify God's attributes; either the attribute of mercy, or of judgment. You could mention that Shakespeare was wrong when he said that all the world is a stage and we are but players. The world is a stage, indeed. But God is the player and mankind is merely the backdrop. It is a story about His glory, not ours.

Hard Ball Vs Soft Ball: Two views of Reprobation

1. The traditional Calvinist view of Reprobation states that God is just as active in Reprobation as He is in Election. He does things actively to ensure that His decree of Reprobation will be carried out.
   
2. The Presbyterian (puritan) view is the soft ball version. God is passive in Reprobation. He simply 'withholds' His grace and 'passes by' the Reprobate. This view is reflected in

"The rest of mankind God was pleased-according to the unsearchable counsel of his own will, whereby he extends or withholds mercy as he pleases, for the glory of his sovereign power over his creatures, to pass by; and to ordain them to dishonor and wrath for their sin, to the praise of his glorious justice."

General Texts On Reprobation: Deut.2:30; Ps.5:5; Is.63:17; Pr.16:4; Mt.11:25-26; 13:11; Jn.10:26;12:37; Ro.9:11-14; 17-22; 11:7; I Pe.2:8; 2; Pe.2:12 Verse List

Limited Atonement

Handout: Excerpts from Packer's Intro to 'Death of Death.' Handout: Those The Father Gave

Introduction: Mention that this doctrine is sometimes called "Particular Redemption" or "Particular Atonement" in contrast to its opposite, "Universal Atonement."

Sufficiency Vs Intent

1. Some students are shocked the first time when they hear the Reformed view of Limited Atonement. They assume we are saying that the Cross was insufficient to save all mankind or that there was no 'provision' for anyone else but the Elect. While some Calvinists hold to this, the Presbyterian position is generally that the Cross would have been enough to save a galaxy full of sinners if that had been the intent of the Father. To assuage the blow, it is a good idea to broach the subject by stating that we, like all Christians, believe that the Cross is sufficient to save all of mankind.

1. Arminians assume that sufficiency and intent are the same kind. Calvinists separate the two on the grounds that the Arminian assumption is a logical fallacy.
   

A good illustration: Suppose for example, there existed of village of 100 houses. In one of houses lives a man with 100 loaves of bread. What can we suppose to be his intentions based upon the fact of 100 loaves of bread and 100 houses?

From this we can see that no necessary relationship exists between sufficiency and intention. This is equally true with the Atonement. The issue is resolved if we ask ourselves, what were the intentions of the Father in sending Jesus. Did he send Jesus to save as many as he could, depending upon how many he could persuade through his church? Or, did he send Jesus to save a particular group of people?

1. All believers, except universalists,believe in a limited atonement. If any are lost, then there must be a limitation somewhere, either in the extent of it, or its power. Either Christ did not die for all, or the Cross was insufficient to save any one without something being added to it.
   
2. Efficacious: A things is 'efficacious' if it fulfills the function for which it was designed. In what sense is the Cross efficacious for any who perish?
   
3. There are two ways we can settle the question:
   
   1. First, what do with the Scriptures teach about who Jesus came to save?
      
   2. Second, for whom do the benefits of the Cross accrue?
      
   3. Third, is the condition for receiving the benefits in the Cross, or outside of it?

1. Who are the sheep and what did Christ do for them? John Chapter 10
   
   1. Point out that Christ gave his life for His sheep, not the goats. Use the illustration in Unlocking Grace about sheep never changing into goats. V.15
      
   2. Point out V.26 that faith is given to the sheep. They are believe because they are sheep. They are not sheep because they believe.

2. For Whom does Christ intercede? Is His intercession as efficacious as His sacrifice? What benefits accrue to them? Jn.17Who did Jesus come to save? Jn.17

Christ died for: (Use the list from Unlocking. His people, His Sheep, Elect, the church, etc.)

A Number Of Associated Evidences Also Exist To Use If Teaching Theology Students In Depth. These Include:

1. Argument from Covenant. (See Unlocking on this point.) The Covenant was for an elect people only, the Jews. The sacrifices were for them only. Never is sacrifice made for anyone else but Covenant people.
   
2. Argument from Mediator. Heb. 9:14-15 Christ's death gained him the office of mediator on behalf of the Covenant, for those called to it. His blood cleanses these only.

1. The key 'Arminian' text is 1Jn.2:2
   
   1. Remind students that we have never denied the sufficiency of the Cross for all. Therefore this verse is irrelevant.
      
   2. Point out that 'propitiation' means 'appeasement of wrath' or 'expiation'. The Arminian argument proves more than intended because if God's wrath is appeased toward all, then it is clear that no one could be lost. Therefore, the term 'not for ours only, but also for the sins of the whole world' cannot refer to any one else than believers throughout the whole world, in contrast to the Jewish believers to whom he was writing. Note: This is a jewish epistle as proven by:
      
      1. John was an Apostle to the Jews. Gal. 2:9
         
      2. John speaks in 1Jn.2 of a commandment that 'you heard from the beginning.' Gentiles had no commandments at any time.
         
      3. John normally uses the term 'world' in the sense of all classes and ethnic groups of people, not just Jews only.

1. Quote from Spurgeon:

1. Quotes from Packer

Preservation
Handout: Verses Using The Word 'Preserve'.
Handout: Smalling's Paper On Preservation

Introduction:

1. Much of the evidence for the doctrine of Preservation is inferential, rather than directly stated in Scripture. The question of whether or not a christian can lose his salvation depends indirectly therefore on other doctrines. Explain again why Inferential theology is valid. You might quote from the Westminster Confession here, as you did in the first part of the course, Chapter1, Art. 6 "The whole counsel of God concerning all things necessary for his own glory, man's salvation, faith and life, is either expressly stated in Scripture, or by good and necessary inference may be deduced from Scripture:" Remind them that several important doctrines are largely inferential, such as the Deity of Christ and the Trinity.
   
2. The full name of the doctrine is "The Doctrine of the Preservation and Perseverance of the Saints." It is defined as: God preserves His elect people by grace, through their own perseverance. These two words, Preservation and Perseverance, indicate the two parts of the doctrine. Preservation indicates the work of grace via the sovereign will of God. Preservation is therefore an expression of sovereign grace, indicating that God alone is the ultimate and final cause of the salvation of His people. The second part, perseverance, indicates the role we play in our own preservation. This is where the doctrine of means comes in.

The means of Preservation are called the Means Of Grace. Scripture recognizes three: The Word, Prayer and the ministries of Church. (This also is inferential. It is hard to find anything that does not fit into these categories.)
Within these categories are admonitions, rebukes, corrections, encouragements.

Group Exercises: Instead of preaching to the students about the security in each of these doctrines, divide the class into groups and have them study these group exercises. After the group is finished, discuss each of these doctrines and their relationship to Preservation. Some points:
Justification: Mention here that there is no doctrine of de-justification in the Bible. No such thing as a person who has been justified who has had their justification removed. The reason here is that Justification is based on the imputed righteousness of Christ as gift. Rom. 5:17 If God removes the gift on the grounds of our demerits, then it was never a gift in the first place.
Answers to the dynamic:
1= Justification 2=Election 3=Sacrifice of Christ 4=Effectual Call 5=Immutable will of God. 6=Intercessory Ministry of Christ

The Key Objection to Preservation: "License To Sin" & The Book of Hebrews

1. Explain to the class that the main reason Arminians object to the doctrine of Preservation is because they believe it is a license to sin. Refute this with 1Jn.3:3; 1Jn.3:9
   
   1. IJn.3:3 This verse shows the believer's motivation in the face of his own impurities. He desires to purify himself. He does not want a license to sin. The Arminian asks, "Can a Christian go out and live a life of sin and still go to heaven?" Curiously, Calvinist responds NO, but for a different reason than the Arminian expects. The word 'can' is the key. 'Can' might mean either 'permission' or 'ability'. The question becomes meaningless when we see that no such kind of Christian could exist.
      
   2. 1Jn.3:9 Show here that the Apostles do not recognize the existence of sinful saints, any more than they recognize the existence of holy sinners. While Christians may fall into sins, they do not live a sinful life. If they did, we could question that they were Christians at all.

Summary of the point: There exist only three possible options with regard to the christian the issue of sin.

1. All sin condemns
   
2. Some sins condemn and some do not.
   
3. No sins condemn

Arminians claim that the Book of Hebrews contains many passages showing that a Christian can lose his salvation. Refute this by pointing out:

1. The entire point of the book is to show the security we have in Christ our High Priest. Show students Heb. 8:1 The point of what we are saying is this: We do have such a high priest, who sat down at the right hand of the throne of the Majesty in heaven, Mention that chapters 8 through 10 are a dissertation on why Christ's ministry, both in his sacrifice and in his intercession, is designed to give SINCERE believers the utmost security. It is therefore absurd to take verses out Hebrews to show the precise opposite of the intention of the author of the book. Doing that is like taking a verse out of Romans to try to prove justification by works!
   
2. Show again that commands and exhortations do not prove what happens, but only what could happen under given terms. Mention that for Arminians to prove their point, they must show from Scripture that there are genuine believers whom God did not preserve because they did not respond to his commands and exhortations. They cannot prove this.
   
3. Deal with Hebrews 6, the key text of opponents. Use the arguments given in Unlocking Grace.

Heb. 10:14; Heb.13:20-21 _____________________________________________________

Heb. 9:15; Jude 1 _____________________________________________________

Heb. 6:17-18 _____________________________________________________

Heb.7:23-25 _____________________________________________________

Heb. 10:14; Heb.13:20-21 _____________________________________________________

Heb. 9:15; Jude 1 _____________________________________________________

Heb. 6:17-18 _____________________________________________________

Heb.7:23-25 _____________________________________________________

False Faith

Purpose of Lesson: The purpose of this lesson is the clarify to the students that it is difficult to discern the truly saved from the those who are not. It is not easy to tell. In some cases it is impossible to tell. If it were easy, the epistle of 1John would not exist. John goes to a great deal of trouble to give criteria for telling the difference and in one place, Chapter two, he intimates that even he cannot tell sometimes.
A good way to show this is to explain from scripture the phenomenon of the false believer.
These are people who are not saved and think that they are. They are not consciously hypocritical.
Finish the lesson with reassurance from 1 John, showing that we have the witness of the Spirit in us to assure us that we are of God. This is subjective and personal data. We cannot always have assurance for others, but we can have it for ourselves.

Examples of false faith: Things that do not prove salvation.

1. Gifts and manifestations of the Holy Spirit: Mt. 7:21-23

1. Simon: Acts 8:13, 18-24
   
2. Superficial faith: Mt. 13. The parable of the sower. Show here how the influence of the Word of God can be powerful, without being regenerative. People can be heavily influenced by the Word without being saved; reformed but not regenerate; externally moral without the Spirit.

Examples of Apostates in the church.
These are similar to those above, but differ in that they have attained to authority in the church, including even teaching functions.

1. The entire book of Jude was written on this theme alone. It is worth going over to show the difference between genuine believers and some who merely profess to be so. See the comments on this in the section below.
   
2. False teachers who have been morally reformed but not regenerated. 2Pet. 2.

Do we have a right to judge, with regard to heretics? Yes. There is such a thing as heretics. Its not politically correct to call people names like heretic. But they exist and they exist in the church sometimes and have to be dealt with and called what they are by name. Titus 3:10-11 and Rom. 16.

Finish the lesson with the last few verses of Jude to leave the class with a positive atmosphere.

V.1- Notice that Jude opens with the positive reassurance to genuine christians. He address the book to the called, loved by God, and kept by Jesus Christ. What doctrines are here: Effectual Call , election, preservation. Nothing in the text is designed to remove from christians their assurance of salvation. Nothing in this book may be taken therefore in this sense. God's mercy peace and love are ours in abundance.

V. 2 He prefers to deal with something more positive, but realizes that sometimes it is necessary to address some very negative realities. This, today, is one of these. The truth of the gospel has been given 'once for all'. The revelation is final and nothing can be added to it.

V.3- sometimes we are called upon to contend for the faith...IN THE CHURCH.
"Entrusted to the saints".. To the holy ones. The Christian faith is not the prosperity of the ungodly. It is not the business of Bible denying liberals. It is a book that does not belong to them and they have no right to speak anything of it.
V.17-18 the apostles foretold of this phenomenon and it ought not to surprise us when it happens. Gk verb showed continuous action. The apostles repeatedly warned.

V. These have entered unawares. 'Secretly slipped in among you.'

Question: Do we have a right to judge? Yes. Otherwise, why this epistle? Final excommunication is the business of the ministers according to tit.3:10-11. But judge... We can, we should and we must. Romans 16
They are ungodly

They have a libertine view of grace. To them, grace is the freedom to practice their favorite sins. In the name of grace, they practice vices. This may involve some form of antinomianism...denial that the Law of God has any reference to Christian living.

They deny the sovereignty and lordship of Christ. (V. 4) This text does not mean that they deny Christ overtly. Otherwise they would be thrown out of the church. They deny two of his attributes... His lordship and his sovereignty.

They have an authority problem and are arrogant, boastful, selfish and critical of others. Though they like to be around other christians, they are divisive. They are very persuasive and charming.

Final remarks: We are to keep ourselves holy. V.24&25

Introduction: In the last lesson you dealt with the problem of false believers and the difficulty of telling them from the true. Hebrews chapter 6 is the favorite text of Arminians and since you dealt with this, it is natural to use the last half of the chapter to introduce the concept of Covenant. Have the students read the chapter from V.13 to end.

Exegesis of Hebrews 6:13-20: Introductory elements to the covenant.

1. Presentation: Have these students read the text and explain back to you what are the key elements involved here. Let them discover the key elements for themselves rather than lecture to them. Before doing that, explain the two points below.
   
2. Definition: A covenant is a binding agreement.
   
3. Start by explaining what are the logical necessary elements in any agreement, particularly contracts. These are:
   
   1. Identification of the parties involved in the agreement.
      
   2. The terms of the contract. Statement of the benefits and responsibilities.
      
   3. Time-frame of the agreement. When does it begin? When does it end?
      
   4. How is it confirmed. (Signed or sealed)
      
   5. Who is the guarantor? (Guarantor: Party who enforces the terms.)
      
4. Now ask the students to read the text and find out which of these elements are mentioned.
   
5. Explain here that in the Bible there exists two kinds of covenant. You need not use the two greek words unless you are dealing with seminary students, who need to know them.
   
   1. Suntheke: This is more like a business contract between equal parties in which each has responsibilities and benefits. Covenants of this sort are NOT the covenant of grace.
      
   2. Diatheke: Corresponds more to the idea of Adoption. It is a legal declaration, binding on the superior, for the benefit of the inferior. The adopted child has nothing to contribute. Nothing in our modern usage corresponds to this, except the adoption of children. This covenant is the one the author meant in Heb.6. The term "New Testament" is take from Heb.9:15 to describe this. He Kaine Diatheke: (Implies something like: the fresh, refreshing, gracious adoption agreement of a generous benefactor.)
      
6. The obvious questions to ask the students here are:
   
   1. Who are the parties involved? The human instrument with which it was first initiated was Abraham. It is called in theology the Abrahamic Covenant, or the covenant of Grace. Gen.17. (Note: In actual fact, the Covenant of Grace began in heaven with an agreement between the Father and the Son. This is called The Covenant of Redemption. With seminary students you can go into this. The lesson on this is in the Systematic Theology manual. Berkhof has a superb study on this.)
      
   2. What is the nature