Here is an excerpt from John Piper’s sermon, “The Free Will of the Wind”
“This is what we mean when we use terms like sovereign grace or irresistible grace. We mean that the Holy Spirit is God’s Spirit, and therefore he is omnipotent and sovereign. And therefore, he is irresistible and infallibly effective in his regenerating work. Which doesn’t mean that we don’t resist him. We do. The Bible is plain about that (Acts 7:51). What the sovereignty of grace and the sovereignty of the Spirit mean is that when God chooses, he can overcome the rebellion and resistance of our wills. He can make Christ look so compelling that our resistance is broken and we freely come to him and receive him and believe him.”
Let’s examine Piper’s statement in the light of Scripture on the subject of God’s Call to Salvation.
Are we called to salvation like little Samuel in 1 Samuel 3 or Saul of Tarsus in Acts 9? Does the sinner hear an audible invitation from God? If not, then how does God call sinners to salvation? This subject is usually discussed by theologians in the two categories of Common and Effective Grace.
COMMON GRACE
“Common grace is the unmerited favor of God toward all men displayed in His general care for them. Common grace is displayed in three circles of activity” (Charles Ryrie, The Holy Spirit, Chicago: Moody Press, 1965, 55)
The first circle of common grace, according to Ryrie, is The General Providential Work of God in the World.
Louis Berkhof traces the development of this doctrine. It was indirectly addressed by Augustine, further expanded upon in the middle ages by the R.C.C. and finally developed into a doctrine by John Calvin to answer questions like how can rebellious sinners possess extraordinary talents and how the cursed earth produce such bountiful products?
Yet let us not forget that these are most excellent gifts of the Divine Spirit, which for the common benefit of mankind he dispenses to whomsoever he pleases . . . Now, if it has pleased the Lord that we should be assisted in physics, logic, mathematics, and other arts and science, by the labour and ministry of the impious, let us make use of them; lest, if we neglect to use the blessings therein freely offered to us by God, we suffer the just punishment of our negligence” (John Calvin, Institutes of the Christian Religion, Philadelphia: Presbyterian Board of Publication,1936, Book II,XVI, p. 297).
How can rebellious sinners possess amazing talents, like in the area of technology, and make important discoveries, as in the area of science. Because “The Lord is good to all” (Psalms 145:9) and “He is kind unto the unthankful” (Luke. 6:34), i.e., common grace.
How can the earth that is cursed because of Adam’s sin, produce so abundantly the staples necessary for life? Because God “makes his sun to rise on the evil and on the good, and sends rain on the just and on the unjust” (Matthew 5:44, 45). This is another description of God’s common grace.
God in his common grace also provided a Savior for the world of sinners (1 Timothy 4:10). God’s purpose in the general blessings of common grace is to lead sinners to repentance (Romans 2:4).
The next circle of common grace, according to Ryrie, is The Narrower Circle of The Restraint of Sin.
According to 2 Thessalonians 2:6, 7, the Holy Spirit is the restrainer of sin until the coming of Christ and then this one aspect of the ministry of the Holy Spirit will be removed and the Man of Sin will come on the world scene. The neuter participle with the neuter article in verse six indicate that this restraining influence is the power of God and the masculine participle with the masculine article in verse seven prove that this influence is the person of the Holy Spirit.
The Holy Spirit also uses preaching (Isaiah 63:10 11), the government (Romans 13:1-4) and believers who are salt and light. An example of God removing his restraining influence in sinners’ lives is recorded in Romans 1:24, 26, and 28. Here God gives the sinner over to the consequences of his desired sin.
The narrowest circle of common grace, according to Ryrie, is The Conviction of Sinners.
This circle of common grace would include the general call of the gospel and the conviction of the Holy Spirit.
The external or general call of the gospel.
The gospel is to be shared with all. The biblical support of the doctrine is based on the use of the word “call:” In only a very few instances does the word convey a general invitation to elect and nonelect alike (cf. Matthew 22:14 and probably Matthew. 9:13). The vast majority of occurrences concern the effectual call which leads to salvation (Ryrie, The Holy Spirit, page 61).
When Jesus said in Matthew 22:14 that many are called, but few are chosen, he was saying that many are invited to respond to the gospel, but few are actually saved. According to 2 Corinthians 5:14, 19, 20, because Christ died for all (v.14), Christ should be offered to all (vv.19, 20). However, this universal offer of the gospel is a problem for those who believe in limited atonement as represented by Louis Berkhof.
There would be a real contradiction between the Reformed doctrines of predestination and limited atonement on the one hand, and the universal offer of salvation on the other, if this offer included the declaration that God purposed to save every individual hearer of the gospel, and that Christ really atoned for the sins of each one of them. But the gospel invitation involves no such declaration (Louis Berkhof, Systematic Theology, Grand Rapids: Eerdmans, 1941, p. 462).
Thus Scriptures, contrary to this statement, command us to give the gospel to every person (Matthew 28:19, 20) and that Christ died for the world (John 3:16) and that God has commanded all people to repent (Acts 17:30).
The conviction of the unsaved by the Holy Spirit (John 16:7, 8) of sin, righteousness, and judgment.
Ryrie comments about putting the conviction of sin under common grace rather than effective grace:
“To be sure, this might be classed under efficacious grace, but it probably belongs here since His work of conviction is not always efficacious . . . When this proving work of the Holy Spirit accompanies the preaching of the gospel, all who hear the message will be enlightened to the point of understanding that the message is true. Whether each individual who hears will go on to accept the truth is not guaranteed by this ministry of the Spirit. Acceptance would involve the work of regeneration; enlightenment involves only the giving of demonstrable proof of the truth of the message. But even that proving is a supernatural work (Ryrie, The Holy Spirit, p. 58).
My next two posts will examine the Effective Call.
The question that was mentioned of why the unsaved are granted various incredible talents reminded me immediately of Asaph’s lament in Psalm 73. He, too, felt that the prosperity and care-free spirit of the wicked was unfair to those who strive through many trials in order to please the Lord through their lives. He eventually came to the conclusion that he was thinking out of ignorance and recognized that the righteous will be victorious in the end.
God’s common grace towards all of mankind is truly amazing, but in the end the wasted use of the wicked’s talents will come to nothing.
I really like how Ryrie breaks down Common Grace into three circles of activity. It really helps me to understand how the unsaved can possess such extraordinary talents and gifts. These gifts and talents are then used to better the lives of all of humanity. It is a shame that the unsaved who have these gifts do not realize where they come from. It is hoped that these common blessings will lead to repentance and salvation.
that is always the hope, that the God given talents are recognized and the unsaved once saved have the “light bulb come on” and the understand the significance of the gift they were given. As I mentioned in my post, the fun part is when God gives a person a new gift to use for His glory. It’s like the “Golden Apple” God gives someone a job they can do to get by or even to have a really good life, however whe they get saved the blessing over flow.
It was interesting to see Piper’s description of irresistible grace. As expressed in many ‘’jail house’’ testimonies, one can vehemently resist righteousness, but ultimately the Holy Spirit will have His way through His peace which surpasses the situation. Ryrie’s explanation of common grace through the three circles of the Holy Spirit’s general work in the world, blessings in arts & science, the more personal relation of the restraint of sin via God’s providential care, and the intimate relation through the conviction of sinners to fellowship with Him, all show the complexity with which God desires to interact with mankind.
The Holy Spirit is the One to prick a sinners heart. We all have felt this conviction. I believe God has given everyone a talent or as some people might say,”a God given gift.” Some people have a gift that is two-fold, a gift that can support the family as well as support the ministry. Some people have one gift that supports the family and a gift that is completely different from their vocation that they are able to bring to the ministry.
One of our pastors favorite phrases is the ones stated about (maybe he got it from Ryrie he omits the word common) “grace is the unmerited favor of God toward all men displayed in His general care for them.” (Charles Ryrie, The Holy Spirit, Chicago: Moody Press, 1965, 55)
I think that another aspect of the reason for common grace is that God wishes to preserve the world while his people are on it and he saves them from amongst it. I suppose that we cannot know in full the reasons for God’s common grace on the unrepentant, but then we likely cannot know fully why God had grace on any sinner to make them one of His.
The one circle I am not entirely sure that I agree with is the restraint of sin. The 2 Thess passage appears to be talking about the anti-christ. Isaiah 64:6 says that even “righteous acts” can be like filthy rags and Romans 3:10 says that no one is good. Although people might not be running around and killing everything they see or committing every sin imaginable, this does not necessarily mean that they are doing good or not doing bad.
I found the article and the video to be refreshing in the sense that as students. Here in a class where we have delved into every meaning and interpretation of the Bible from several different doctrinal definitions and understandings. Yet we come to a document such as this and it only supports what we have learned since we have started this course. Common grace I think shows God’s awesome ability to love us all even when we deny Him. To me that is something to think about, and frankly I am thankful that regardless of what we do He will always win in the end.
Paul, I suppose that certain elements of common grace can be resisted. But I think that the only way in which someone can resist common providential grace is by just embracing stupidity or inactivity. It is by common providential grace that people have the power to do anything which they can do. I would even say that perhaps we as Christians need to be careful not to reject common grace and ignore the gifts God has given us.
Hey Paul I think that you are on the right track. I do believe that there should be a distinction in common grace and in efficacious grace. I also believe that it is God that brings this efficacious grace about.
I do not think the Holy Spirit is “he who now restrains.” First, because the Holy Spirit is not mentioned by name in 2:6-7, nor in 2:1-5. Therefore, we cannot assume the Holy Spirit is the antecedent of the pronoun “he.” Second, when Jesus described the work of the Holy Spirit, He did not mention restraining. Third, even if the church is removed from the earth before the “man of lawlessness” is revealed, it does not follow that the Holy Spirit is removed. Romans 8:9 clearly says, “…if anyone does not have the Spirit of Christ, he does not belong to Him.” To whom then would the Trib saints belong?
I believe that Piper is struggeling to bring two thoughts together that are seperated in scripture. It is clear that in 1 Thessalonians 5:19 the spirit can be quenched. It is also clear that in John 16:13 the Holy Spirit will guide us into truth. Ephesians 1:13 goes on to say that “In Him, you also trusted after hearing the word of truth”. With these thoughts at our door along with the doctrine of efficacious grace I would say that the Holy Spirit obviously performs actions such as conviction that can be resisted and actions based around the truth of God that has already been accomplished. I don’t like the picture of lumping these two ideas in the same thought where common grace becomes a resistable or irresistable force. I do like the picture of God employing something more clear cut in efficacious grace than just imposing more power for lack of a better term. Its like doing surgery to remove a wart with a butter knife or using a laser. There is a better tool for the job so to speak.
I wanted to take a little but deeper look into the first circle of common grace, so I would like to add the following scriptures that are often used for this portion. Jesus said God causes “his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matthew 5:45) and God “is kind to the ungrateful and wicked” (Luke 6:35). Barnabas and Paul would later say the same thing: “He has shown kindness by giving you rain from heaven and crops in their seasons; he provides you with plenty of food and fills your hearts with joy” (Acts 14:17). In addition to His compassion, goodness, and kindness, God also sheds His patience upon both the elect and the non-elect. While God’s patience for His own is undoubtedly different from His patience with those whom He has not chosen, God still exercises “longsuffering” toward those whom He has not chosen (Nahum 1:3). Every breath that the wicked man takes is an example of the mercy of our holy God.
The concept of common grace is interesting to wrap my head around. I think when stated like this, then there can definitely be a Biblical proof for the doctrine. I don’t think that it is good to try to substitute common grace with the atoning work of Christ, or to attach the two together. God’s “common grace” is apart from Christ’s atoning work on the cross. We need also be careful to distinguish the “Divine Gifts” of the Holy Spirit from common talents and abilities. Clearly, God has given all of us common abilities and skills so that we can live and work on earth, but the Holy Spirit specifically equips believers with spiritual gifts; these are very much a part of the efficacious grace of the Spirit and not “common grace.”