Man’s “Free” Will
One common misunderstanding within Christian circles is that after the fall of Adam, man retains a “free” will. By this is meant that all can choose either good or evil. The dead sinner is supposed to be able still to choose Christ and salvation if he only wills. It is explained that God intervened after Adam’s fall, providing “prevenient” grace which prevents man from becoming absolutely depraved.
We must ask: what is a “free” will? Surely it is not a will that can choose for good or for evil. Does God have a free will? Of course He does. Can God choose for the evil? Never. That should give us an idea of what a “free” will is. A will which is capable of choosing only the good. So it is with mankind. As soon as evil is chosen, one has lost this “free” will. A fish is free within the limits of the water in which it swims. If it chooses to leave the water, this would not be its “freedom” but its death. So Adam, after his fall into sin, could no more choose life than a dead person can choose physical existence. Adam lost his free will.
After man’s fall into sin and death, God sees “that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually” (Gen. 6:5). He was totally, absolutely depraved.
There is only one way to restore in man again the “free” will—and that is through the mighty work of rebirth by the Holy Spirit (John 3:5). Jesus declared that without rebirth one cannot see the kingdom of heaven (3).
When the Spirit works new life in an individual, that one hears the word and comes to Jesus (John 6:37). He is given new life, which includes a will capable of believing. He works out his salvation with fear and trembling, knowing that God works in him to will and to do of His good pleasure (Phil. 2:12-13). The will of God’s people will be perfectly free in heavenly glory. These will not be able to choose sin anymore, for they are preserved by their Head, Jesus Christ. Oh, the glory of having finally a will that is perfectly, unchangeably free!
This truth has certain implications.
First, the dead sinner cannot and will not favourably respond to all the blandishments, offers, persuasive powers or altar-calls of man. As Lazarus could never come forth from the tomb by his own volition, so the dead sinner will not and cannot hear and obey.
Secondly, salvation must be of pure and free grace. God must love His people first (I John 4:10). Even our turning to Him is because He has turned us first (Jer. 31:18). Those that come to Him do so because He works in them to will and to do of His good pleasure (Phil. 2:13).
Thirdly, God draws these to Himself through the preaching of the gospel (Rom. 10:14-15). That preaching must go forth over the whole earth declaring the promise of the gospel: “Believe on the Lord Jesus Christ and thou shalt be saved.” Rev. Hanko
The Striving of the Spirit: Genesis 6:3 (2)
“And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years” (Gen. 6:3).
We began our discussion of Genesis 6:3 and noticed that the word “strive” in this passage cannot possibly mean, “to seek the salvation of,” but that it refers to the preaching of the word of God, inspired by the Holy Spirit, by which word the wickedness of the world in the days of Noah was condemned.
We have one other part of this text to consider. I refer to the words, “Yet his days shall be an hundred and twenty years.”
This clause is said to be important proof that the word “strive” refers to God’s desire to save all who hear the gospel. The argument is that God gives those whom He desires to save some time to see whether they will repent—and if after this period of time they show themselves unwilling to repent, then God no longer desires to save them, but throws them into hell.
We have already shown how this interpretation does violence to Scripture and to the God of Scripture by reducing Him to someone so powerless that He cannot accomplish His purpose in saving but is dependent on man’s willingness.
But we must explain what is meant by the expression, “Yet his days shall be an hundred and twenty years.”
Once again, Nehemiah 9:30 will help us. The text reads: “Yet many years didst thou forbear them, and testifiedst against them by thy spirit in thy prophets: yet would they not give ear: therefore gavest thou them into the hand of the people of the lands.”
We noticed in our last discussion that the words “testifiedst against” are a translation of the same word as the word “strive” in Genesis 6:3. But here, interestingly enough, this testifying against the wicked is connected with God’s forbearance: “… didst thou forbear them, and testifiedst against them …” God’s forbearance is His attitude towards the wicked, never postponing judgment to give the wicked a chance of being saved, but rather delaying judgment that all the elect may be saved.
In this world of sin in which we live, the question sometimes arises, Why does not God come in judgment upon this wicked world? The answer to that question is: God cannot come yet in judgment because there are elect in the world who must be born and saved before judgment can come. This is the clear teaching of II Peter 3:9.
When the last elect is born and saved, then God comes in His fury and wrath against all the workers of iniquity. But, for the sake of the elect, He bears the wickedness of the world and does not immediately destroy them. So it was in the days before the flood. For the sake of the elect, an ark had to be built in order that the church might be saved. That task took 120 years. And so God waited 120 years while the ark was building, bearing the wickedness of an earth which was filled with violence, in order that when the judgment of the flood came, the elect church of God could be saved.
In the meantime—during the 120 years—God testified against the wicked by His word which He caused to be preached by Enoch and Noah. But even that testimony would come to an end: “My spirit shall not always strive with man.” “I will not always contend with man in his sin.” “I will not always testify against wickedness.” The flood would come when God was ready to destroy the world.
The question might be asked, Why does God continue His witness while waiting for that time when He can save the elect?
The answer to that question is not hard to find. God continues His witness to the wicked so that they may be completely without excuse. They have repeatedly heard the witness of God against them and their sin. They have no excuse for their wickedness and unbelief. When the flood comes to destroy them, they are justly destroyed; and when, at the end of the world, they are judged for their wickedness before the great white throne, they have no excuse for their wickedness. They heard God’s own testimony. They would not believe. They have brought upon themselves God’s own judgment. Prof. Hanko
Thanksgiving — But, What For?
It is customary in some countries as Canada or the United States, to call the nation to a day of thanksgiving at the end of the harvest season. At first glance this would appear to be proof of the religious moorings of a nation. What more pious action could there be than the giving of thanks? It seems to show proper gratitude for many good things received. However, on such a day the call goes out to everyone—atheists and those of every religion—to give thanks to some vague “deity,” or at least to what they call “kind Providence.”
There is but one true God (Deut. 6:4) to whom thanks only must be given. He demands this in His word (Phil. 4:6). Giving of thanks, however, by the atheist or those who worship other than the true God is but a mockery. One could just as well thank a cow or a rock. Only those who thank Jehovah according to His word are giving true thanks.
One must give thanks for all things. Are we to give thanks at the end of the harvest season because of bountiful fields? Because of health? Because of the free country in which we live? If these things are given to us in God’s favour for Jesus’ sake, we must give thanks. But do not forget that God also freely gives many of these same good things to the wicked in His wrath (Ps. 73:3-12, 17-20). What many want and find desirable could be given to their ultimate condemnation. That would hardly be a blessing for which thanks is given. And the fact is, that which is given is not a blessing at all—but a curse. It is somewhat like giving certain delicious foods to a person who has a terrible allergic reaction to it. The food is good, but the food would be detrimental—perhaps fatal—to this one who receives it.
For one who belongs to Jesus, Scripture declares that all things work for their good (Rom. 8:28)—even afflictions (II Cor. 4:17). The one belonging to Jesus, therefore, must give thanks first for the glorious salvation through Christ’s cross (II Cor. 9:15) and then for all things without exception (I Thess. 5:18). For him, adversities can serve as a “medicine” which tastes bitter when taken but serves a very good purpose. Or as surgery, painful though it might be, effects a cure, so affliction is for the profit of God’s people.
It is proper for one to thank God for all things given him in favour for Jesus’ sake. All those outside of Jesus Christ must know that all which they receive is evidence of God’s wrath on them for their disobedience. So before even attempting to give thanks at all, let us be sure we face the question: “What is my relationship to Jesus the Messiah?”
Thanks be to God, who daily loads His people with benefits (Ps. 68:19). For that reason, His people gladly gather in His house each Sabbath—and also on special days of thanksgiving—to worship Him. They thank Him, above all, for Jesus Christ, and then for every other gift received for Jesus’ sake. Can you, will you, thank God in this way?
