Chapter # 11 Paragraph # 1 Study # 5
July 21, 2009
Lincolnton, N.C.
(513)
1769 Translation:
5 Even so then at this present time also there is a remnant according to the election of grace.
6 And if by grace, then
is it no more of works: otherwise grace is no more grace. But if
it be of works, then is it no more grace: otherwise work is no more work.
1901 ASV Translation:
5 Even so then at this present time also there is a remnant according to the election of grace.
6 But if it is by grace, it is no more of works: otherwise grace is no more grace.
- I. Paul's Evidence For His Denial of God's Casting Away of His People.
- A. In the first place, there is the reality of "foreknowledge" [See Notes for June 30, 2009 (506)].
- B. Then there is the declaration of God to Elijah [See Notes for July 7, 2009 (508)].
- C. Then comes the "conclusion" [See Notes for July 14, 2009 (510)].
- D. Then there is the final argument: Grace must remain Grace.
- 1. Paul claimed that "election" was "of grace".
- 2. He then proceeded to insist that "of grace" is not merely an extraneous characterization.
- a. If, he argued, "grace" is the characteristic of the "election", it cannot be "of works".
- 1) This is absolutely critical in that "grace" is undercut and no longer exists if there is any "work" involved.
- 2) The issue of "work" is the issue of human activity that creates, in any sense, an "obligation" upon God.
- a) In 9:11, the "purpose of God according to election" only "stands" if He that "calls" makes His choice before any good or evil has been done.
- b) Romans 4:16 argues that "it" is "of faith that it might be by grace to the end [that] the promise might be sure".
- c) Ephesians 1:4-6 pointedly says that "grace" is only clearly revealed by the fact that "...He chose us ... before the foundation of the world ... according to the good pleasure of His will ...".
- d) John 1:13, a text in the most evangelistic book in the Bible, absolutely rules out any connection between the new birth and "bloods, the will of the flesh, or the will of man".
- 3) The major issue in Paul's refusal to allow any sense of "obligation" upon God is an issue that raises this question: why would anyone wish to generate some kind of "obligation" upon God?
- a) This desire could be rooted in "lust": the potent desire to be in God's place so that everyone, including Him, would be subject to the "desirer's" will.
- i. There is something very "heady" about being "in the driver's seat".
- ii. There is something very "evil" about seeking a position that is beyond one's capacities simply because of the perks that come with the position.
- b) This desire could be rooted in "fear": the potent aversion to being subject to God because of the cost involved.
- i. Everyone who has heard the Gospel knows that the "cost involved" might be eternal condemnation because that is the price that Jesus had to pay for being subject to His Father.
- ii. Everyone who has learned anything beyond the bare facts of the Gospel knows that the "cost involved" might be being subject to poverty, hunger, weeping, and completely illegitimate ostracism by men (Luke 6:20-22).
- b) Since he argued that grace must remain as grace, there have to be some "consequences" of "allowing" it to remain, or of "disallowing" it to remain.
- 1) When John recorded the absolute refusal of the people to allow grace to remain as grace (John 6:60-66), he also recorded Jesus' question to the Twelve as to whether they would also depart (6:67) as well as Peter's answer (6:68-69).
- 2) Within this record the "consequences" are as clear as they can be: walking away from the words of Life cannot result in Life and adhering to the words of Life cannot help but result in Life.
- 3) In addition, Paul was clearly the "apostle of grace" in that he attributed everything good to that root (2 Corinthians 1:12).