Proverbs: The Fear of the Lord and Wisdom: The Doctrine of Election

The Doctrine of Election - 6

Transcript: AI Transcript

Professor: John Weaver

Subject: Old Testament Studies

Genre: Sermon

Dictation Name:

Date: 2009-01-27

Synopsis: In this sermon, John Weaver concludes his series on the biblical doctrine of election by focusing on how one can discern personal election. He explains that while election is objectively grounded in Christ's work, subjective assurance comes through the fruits of election in the soul, namely effectual calling. Weaver outlines three evidences of effectual calling: an enlightened mind (conviction of sin and revelation of Christ), a subdued will (willing submission to God's will), and renewed affections (love for God, His Word, and His people). He emphasizes that these must be present together, though in varying degrees, and urges believers to make their calling and election sure by examining these fruits.

[John Weaver] 1 Paul, an apostle of Jesus Christ, by the will of God, to the saints who are at Ephesus, and to the faithful in Christ Jesus. Grace be to you and peace from God our Father and from the Lord Jesus Christ. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ. according as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love, having predestinated us unto the adoption of children by Jesus Christ to himself according to the good pleasure of his will, to the praise of the glory of his grace wherein he hath made us accepted in the beloved. in whom we have redemption through his blood the forgiveness of sins according to the riches of his grace, wherein he hath abounded toward us in all wisdom and prudence, having made known unto us the mystery of his will according to his good pleasure which he hath purposed in himself, that in the dispensation

[John Weaver] of the fullness of times he might gather together in one all things in Christ, both which are in heaven and which are on earth, even in him." in whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will. But we should be to the praise of his glory who first trusted in Christ, in whom he also trusted after that she heard the word of truth, the gospel of your salvation, in whom also after that she believed you were sealed with that Holy Spirit of promise. who is the earnest of our inheritance until the redemption of the purchased possession under the praise of his glory."

[John Weaver] For the last several weeks, in fact for the last month, we have been studying the biblical doctrine of election. Let me very briefly point out the points that we covered in order that you might follow along with the conclusion today. First of all, in verse 4, we pointed out the principle of election. For there it says, according as he hath chosen us. And then I showed you several passages from the word of God which pointed out very clearly that God is the author of election. There are four types of election in the Bible. There is that which is known as theocratic or national election. There is, secondly, that which is known as vocational election, where God chose some to be Levites or priests, as today He chooses some to be pastor-teachers. And then, thirdly, there is a messianic election, where Christ was chosen to be the God-man, the mediator. And, fourthly, there is the soteriological or ecclesiastical election, which is an election unto salvation. But then we not only saw the principle of election, but secondly, in verse 4, the person of election.

[John Weaver] For the Bible says, according as he hath chosen us in him, that our election was in Christ Jesus, the eternal God-man in the mind of God. We were chosen not in ourselves, not for ourselves, not according to what we have done or what we have not done, but we were chosen in Christ. And then thirdly, in verse 4, we viewed the period of election. For the Bible says there that we were chosen in him before the foundation of the world. And then fourthly, we looked at the purposes of election. First of all, in verse 4, the Bible tells us that God chose us that we should be holy and without blame. In verse 5, the Bible tells us that He chose us, that we should be His sons. And then the Bible tells us in 2 Thessalonians 2, verse 13, that God chose us in order that we might be saved. And then, fourthly, the Bible tells us that God chose us for Christ in Colossians 1, verse 16, and also in Ephesians 1, verse 5.

[John Weaver] Then fifthly, we looked at the procedure of election, for verse 5 tells us that God chose according to the good pleasure of His will. I pointed out that which is designated as the good pleasure of His will in verse 5 is called His purpose in verse 9, for that which pleases God He purposes to do. And that which God purposes to do in verse 11 is called the performance of his will. According to the Bible says there, to his purpose, who worketh all things after the counsel of his will. And the word worketh therein is energeo, which means to work effectually, to bring to pass. So that which pleases God, God purposes to do, and that which God purposes to do, He brings it to pass in time according to the counsel of His holy will.

[John Weaver] Now, last Lord's Day we began looking at the perception in election. I ask the question, since the Bible clearly teaches the doctrine of election, how can anyone know whether or not he is one of God's elect? Well, the Bible tells you very clearly that there are two ways that one may discern the election of God. First of all, is an objective way, and secondly, a subjective way. For the Bible tells us in Ephesians chapter 1, verses 6 through 8, of the person and work of Jesus Christ. This is the objective way that we may discern the election of grace.

[John Weaver] That means it is outside of us. It is not something that is experienced by us. The person and work of Jesus Christ is completely external to us. We do not experience it, we do not feel it, we do not sense it, but by faith we do believe it, and by faith we do discern it. But here is the person and work of Jesus Christ, for our Lord Himself said in John 10, I lay down my life for the sheep. And the very fact that God gave Him a people, He said in John 17, it was those people that He came and laid down His life for. That is the objective way, the work of the Son for us. The subjective way is the work of the Spirit in us. This is found in verses 12 through 14 where we are convicted and by the power of Almighty God we believe unto the saving of our souls. Now although we may discern from the work of the Son for us that there is an election of grace, we do not discern that we are one of those elect until the Spirit of God applies the redemption of the Son of God to our hearts.

[John Weaver] John Owen, the Puritan scholar, said this, and listen very carefully for it is very important. He said, and I quote,"...the sole way of God's appointment whereby we may come to an apprehension of an interest in election is by the fruits of it in our own souls, nor is it lawful for us to inquire into it or after it in any other way." In other words, the only lawful, the only biblical way that you and I may inquire as to whether or not we are one of God's elect or not is by the fruits of election in our own souls. In other words, we may discern whether or not we are one of God's elect by the fruit of election, that is, our effectual calling and its attendant results, that is, obedience and a holy life.

[John Weaver] I found an interesting paragraph as I was studying for this and the writings of A.W. Pink, and listen very carefully as I quote this one paragraph. He said, Until I believe and obey the gospel, I am under no obligation to believe that Christ died for me in particular.

[John Weaver] Now let me stop there just a moment. Do you realize that the word of God says very clearly that the message that you and I are to preach is that Christ died for sinners. You never find the apostles going around telling individuals, Christ died for you. They said Christ died for sinners. Now watch it. What Pink is saying is, Until I believe and obey the gospel, I am under no obligation to believe that Christ died for me particularly. But having done so, that is, having obeyed and believed the gospel, I am warranted to enjoy that assurance that Christ did die for me in particular. In like manner, I am required to believe the doctrine of election upon my first hearing of it, because it is clearly revealed in the Bible. But as for my own personal election, I cannot scripturally believe it, nor am I obligated to believe it in any otherwise, but as God reveals it to me by its effects." What he says is this, everyone must believe the doctrine of election for it is clearly revealed in the Bible.

[John Weaver] But we may only know that we are personally God's elect as we see the fruits and the results of that election in our life. I continue now. No man may justly disbelieve in or deny his election until he be in a condition whereby it is impossible for the effects of election to be wrought in him. Now think that through. No man, and as he is saying, I may not be able to believe my election until the fruits are in me. But on the other hand, I cannot justly disbelieve that I am not an elect of God until I am in the position that the fruits of election cannot be worked in me. And what is the only position that a man can be in? when it is utterly impossible for the fruits of election to be worked in him. That's when he's dead. In other words, what he's saying is there is hope right up until death. Now listen, no man may justly disbelieve in or deny his election until he be in a condition whereby it is impossible for the effects of election to be wrought in him.

[John Weaver] While he is an unholy man, he may have no evidence that he is elect. so he can have none that he is not elected while it is possible for him to be made holy. Thus, whether men are elected or no, it is not that which God calls us immediately to be conversant about, but rather faith, obedience, and holiness. That is what is required from us. And so what Pink is saying is this, we do not sit around and say, I wonder if so-and-so is an elect, I wonder if so-and-so is not an elect.

[John Weaver] He said it is impossible for us to know. The only way one may know that he is elect is whether the fruits of election is in him. And if someone does not have that fruit of election in him, all he may know is, I don't know whether I am or not, and I shall not know until I be in the place where it is impossible for the fruits of election to be in me.

[John Weaver] And so, that which God calls us to is faith and obedience. Now, since the word of God makes it very clear that the fruit of our election is effectual calling, how does one discern whether or not he has been savingly brought to Jesus Christ? Now, I trust that you know that I'm using the word effectual in a very discriminating manner. There is a general call which goes unto all, but there is an effectual call which is saving and actually brings a person into saving faith in Jesus Christ. Today I am giving what is known as a general call.

[John Weaver] I am preaching to all men indiscriminately. I preach to sinners, I preach to men wherever they may be, and I declare unto them their responsibilities and their duties and their obligations before God. But only the Holy Spirit of God can make that general call an effectual call, that is, work in these men, saving faith, and thus actually to Jesus Christ. If you would turn in your Bibles, holding Ephesians 1, please. Chapter 1, I want you to notice with me in this passage a particular name that is ascribed to the people of God. Most everyone can tell you that in the Bible, men are called Christians. In the Bible, they are called Saints when they believe.

[John Weaver] But there is another term that is used frequently to designate those who are genuine children of God. The Bible says in Romans 1, verse 6,"...among whom also ye are the called of Jesus Christ." In other words, the called ones. is a name, is a title to designate those individuals that are genuine Christians. They have believed and they have been called under grace. And so Paul designates them as the called one. That is, they are called in a unique and special manner so as to have believed in Jesus Christ. If you would look in your Bibles to the book of Jude, chapter 1 and verse 1, Jude 1. Notice once again this very title that is used concerning Christians. Jude 1 and verse 1. Jude, the servant of Jesus Christ and brother of James, to them that are sanctified by God the Father and preserved in Jesus Christ and called. Now here he designates the people of God in three particular areas. Number one, they are the sanctified by God the Father. Number two, they are preserved ones in Jesus Christ.

[John Weaver] And number three, they are the called ones. Now, I hope that you're noticing that it is not just the general call that he is talking about. For in the general call, everyone is called and everyone is invited. But here in Jude 1 and verse 1, the called ones are identical to the preserved in Jesus Christ. And the preserved in Jesus Christ are identical to those that are sanctified by God the Father. So here is a peculiar group of people that are designated as the sanctified ones, the preserved ones, yea, the called ones. They are called in such a way that they savingly believe in Jesus Christ. And then if you would look in Revelation chapter 17 and verse 14, once again you will see this designation given very clearly. Revelation chapter 17 and verse 14, These shall make war with the Lamb, and the Lamb shall overcome them.

[John Weaver] For he is Lord of lords and King of kings, and they that are with him are called and chosen and faithful. So here the word of God says that the saints are designated as the faithful ones. They are designated as the chosen ones. They are designated as the called ones.

[John Weaver] Now very quickly, before we begin this morning, I want to show you just two passages which will designate very clearly the distinction between the general call and what is known in the Bible as the effectual call. Turn please to 2 Thessalonians chapter 2. You will remember that we have looked at verse 13 in light of our personal election unto salvation. We will read verse 13 in order that you may follow the context and then make the point in verse 14. 2 Thessalonians 2, verse 13.

[John Weaver] But we are bound to give thanks always to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the spirit and belief of the gospel. Now God has not only ordained the end, he has also appointed the means to that end. He has chosen us to salvation and the appropriate means are also appointed, the sanctification of the spirit and belief of the truth, but notice verse 14, having chosen us Whereunto he called you by our gospel to the obtaining of the glory of the Lord Jesus Christ." Now here is a calling that results in the actual obtaining of the glory of the Lord Jesus Christ.

[John Weaver] Paul said he chose you. He appointed a sexual means. And since he appointed the means, he actually called you in such a way that the result was that you obtained the glory that is in the Lord Jesus Christ. And then if you would turn very quickly to 1 Peter 2, you will see it once again there. 1 Peter 2, and let's begin reading there with verse 9. 1 Peter chapter 2 and verse 9. There Peter says, but you are a chosen generation, a royal priesthood, and holy nation, a peculiar people, that you should show forth the praises of him, watch it, who hath called you out of darkness into his marvelous light. Now here is a call that comes in such a way that it actually translates you out of darkness into light. And he explains that in verse 10 by saying, which in time past were not a people, but are now the people of God, who had not obtained mercy, but now have obtained mercy. Peter says he called you in such a way as he actually brought you from darkness and put you in the light.

[John Weaver] You were not a people that is in profession, but now you are a people. You have not obtained mercy, but now you have obtained mercy. The call, he said, actually converted you and made you a child of the living God. Here, the Word of God is telling us that our effectual calling is the fruit of our election.

[John Weaver] Now, having pointed that out very clearly from Scripture, you may ask, still, how do I know that I have been effectually called by God? Well, in trying to bring this down to what I would call an irreducible minimum, I came up with three leading thoughts.

[John Weaver] Now, there are many other things that could be said. But I believe these three evidences are very prominent in scripture, and if these three be in your heart in some degree in your life, you may discern whether or not you have been savingly called unto Jesus Christ. Well, what are those three things? First of all, an enlightened mind. Secondly, a subdued will. And thirdly, a renewed affection. First of all, let's consider an enlightened mind. You see, beloved, when God begins to convict a man, the very first thing that happens to him is his thoughts begin to trouble him. You remember that Nebuchadnezzar wrote, he said, I, Nebuchadnezzar, was at rest and flourishing in my palace, and the thoughts of my head, they troubled me. And I had sorrow. And of course he called Daniel, and Daniel is the prophet of God that interpreted the Nebuchadnezzar exactly what God was going to do. You come on over and you find later on how Nebuchadnezzar trembles and acknowledges the Most High God of Heaven, that he alone is Lord of glory, that he alone is worthy of honor and praise and glory.

[John Weaver] But it all started by Nebuchadnezzar's thoughts Well, when a sinner begins to be convicted by the Holy Spirit of God, his thoughts begin to trouble him. What if I die? What if I go to hell? What if I stand before a holy God? How can I believe? How can I repent? Where do I turn? What do I do? And all kinds of thoughts come upon his mind, and they trouble him. He doesn't know.

[John Weaver] He knows that he's in a position of great danger. He knows that he's in a place of great horror and great trouble, and yet he literally does not know what to do. His mind has no rest. And you could biblically say, in one sense of the word, that salvation is a matter of the mind. For Solomon the wise man said in Proverbs 27 or 23 in verse 7, as a man thinketh in his heart, so is he. And so salvation, in one sense of the word, is changing a man's line of thinking. In other words, he no longer thinks humanistically and autonomously, but he submits his mind to the word of God and learns to think biblically and godly.

[John Weaver] If you would turn in your Bibles, please, to 1 Corinthians chapter 2. We'll read verses 11 through 14, and show you that it takes the Spirit of God to convey to us the things of God. In 1 Corinthians chapter 2, beginning with verse 11, the Word of God declares, For what man knoweth the things of man, save the spirit of man? Man, by his own capabilities, can only know the things of man. Then he goes on to say,"...even so the things of God knoweth no man, but the Spirit of God." The only one who can reveal the depth of the knowledge and the things of God is the Holy Spirit of God. So the apostle says in verse 12, now we have received not the spirit of the world, but the spirit which is of God, that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man's wisdom teacheth, here it is, but which the Holy Ghost teacheth. Comparing spiritual things with spiritual.

[John Weaver] He says, the only way that we may understand the things of God is to be taught by the Spirit of God. And then, to make it very plain that no man has the ability to comprehend this in and of himself, He says in verse 14, but the natural man, that is the unsaved man, the man by nature, receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually deserved. In other words, can is a term of ability. Man does not have the ability on his own to receive the things of God. And so when a man begins to be convicted and enlightened in his mind, it must undoubtedly be the work of the Holy Spirit as it pertains to the things of God. Now, when the Holy Spirit of God enlightens our minds, usually He does so in two areas. Number one, He enlightens us to our sin. And number two, he enlightens us as to our Savior. He enlightens us as to our sin, and you and I must remember and must readily confess that by nature we do not like to confess or admit to our depravity.

[John Weaver] You find someone who the world might even call a moral man, You find someone who the world might even call a reprobate and a brave man, and you begin to talk to them about sin, and usually they'll say, well, yes, I've done one or two things bad in my life. But you must remember that not everyone is perfect, and there's a little bad in all of us. When we do, by nature, confess or admit our sinnerhood, it's always with the understanding that there are people worse than I am, and the only thing that I do is just because a little bad is in me. But when the Holy Spirit of God begins to convict a man, and when the Holy Spirit begins to show that individual that he is a sinner, He does not come up with the attitude, well, no man is perfect. Rather, his mind is exercised and he is convinced by the Holy Spirit of God that he is the worst sinner that has ever lived. He realizes that he has violated the law of God.

[John Weaver] He realizes that he has shamed the Son of God. He realizes that he has abused the privileges of God. He realizes that he has done despite the Spirit of Grace. And he begins to cry out, Woe is me, as Isaiah did. I am a man of unclean lips, and I dwell in the midst of a people of unclean lips. Woe is me, I am a terrible, wicked, vile sinner. When men began to be convicted by the Holy Spirit of God, they threw off all pretenses, they threw off all of their hypocrisy, they threw off all of their cover, and they cried out in shame, I am a sinner of sinners. And, beloved, they are not ashamed to admit it to others that they are a sinner, although they are shamed before God that they sin so violently and flagrantly in His eyes.

[John Weaver] You will remember there that Pharisee and the publican. The Pharisee said, Lord, I thank thee that I am not as other men, even as that publican standing over there. Lord, I fast twice a week. I do this. I do that. I do this. But that publican would not even lift his eyes toward heaven, but smote himself on the breast and said, God, be merciful to me a sinner.

[John Weaver] Here's a man that's been convicted by the Holy Spirit. Here's a man that has been enlightened. He knows that he's wicked. He knows that he's wrong. He knows that he's violated the law of God. And just like the Apostle Paul, Paul said, this is a faithful saying and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief. Beloved, Paul thought he was the worst sinner that ever lived, and every man that's ever been convicted by the Holy Spirit, every man that has ever had his mind enlightened to the reality and the awfulness of sin, senses the same thing. I am the worst man that has ever lived. I am the chief of sinners. You see, all too often, beloved, you and I think sin is something funny. We think sin is something to play with. We think sin is something to dally about with. We never see the awfulness and the wretchedness and the wickedness of our sins until God.

[John Weaver] If you would turn in your Bibles, please, to Matthew chapter 9, I believe that you can see the very sense of our Lord's words involved in his saying to the Pharisees. You remember now that they thought that they were holy. They thought that they were godly. And they had an outward keeping of the law, but not a spiritual keeping of the law. And so in Matthew chapter 9, beginning with verse 10, And it came to pass as Jesus set his meat in the house, behold, many publicans and sinners came and sat down with him and his disciples. And when the Pharisees saw it, they said unto his disciples, Why eateth your master with publicans and sinners? But when Jesus heard that, he said unto them, They that behold need not a physician, but they that are sick.

[John Weaver] But go ye, and learn what that meaneth, and I will have mercy, and not sacrifice. For I am not come to call the righteous, but sinners to repentance." You see, beloved, our Lord has no offer of salvation for a self-righteous man. Our Lord has no offers of mercy for a hypocrite. Our Lord only offers mercy and salvation to those who are sinners, those that know that they are not whole, those that know they are sin sick, those that know they are wicked, those that know they are wretched, those that know they are hopeless. He holds for hope only for the hopeless and mercy only for those that are wicked and ungodly and helpless in and of themselves. Now our Lord tells these Pharisees, they that behold need not a physician, but they that are sick.

[John Weaver] And you better pray that God will teach you exactly what that means. You see, beloved, you and I have the greatest message for sinners that we could ever find. But the fact is, most folks don't want to admit, they don't want to confess that they're sinners and they're wicked and they're ungodly and they're undone. And so many times Satan will tempt the sinner and say, well, you're too wicked, you're too ungodly, you sin too much, you're too flagrant, you're too vile. Oh dear. The more wicked you are, the more you need the Savior.

[John Weaver] For that's the kind he came to seek and to save. But then the Holy Spirit not only enlightens our minds to our sin, but to our Savior. You see, once the Holy Spirit gets you lost, you realize somebody must find you. A man cries and begs for mercy then, having seen himself lost. And then the Holy Spirit graciously opens his eyes, that he might see Jesus Christ, the only hope of sin.

[John Weaver] If you would turn in your Bibles, first of all, please, to 1 Corinthians chapter 1. Let me point out, as preface to reading 1 Corinthians chapter 1, that there is a vast difference between viewing Jesus Christ savingly and viewing Jesus Christ academically or intelligently. You see, so many people try to just say, I know that Jesus Christ was born of a virgin. I know that he lived, I know that he died, and I know that God raised him from the dead. And what they're saying is I am viewing Christ with a historical frame of mind. I believe those facts. I have intelligently comprehended that there was someone who lived on this earth and called himself the Son of God and died and arose and went to heaven." But you see, beloved, saving faith, although it is a matter of the mind, is more than an academic acceptation of certain facts. You remember James said in James chapter 2 and verse 19, Thou believest that there is one God? Thou doest well. The devils also believe and tremble.

[John Weaver] And so James is saying that just a mere intellectual or historic faith is not a saving faith. Why, he said, believing in one God and believing in one Christ academically saves no one, for even the devils believe and tremble. Oh no. When the Holy Spirit of God opens our eyes to Jesus Christ, we do not view Jesus Christ as an example. We do not view Jesus Christ as a martyr. We do not view Jesus Christ as a mere historical figure who walked upon this earth. But when the Holy Spirit of God enlightens our minds to the glory of Christ, we behold Him as the Lord of Glory.

[John Weaver] If you look in 1 Corinthians chapter 1 and verse 18, the Apostle says, For the preaching of the cross is to them that perish foolishness. Now watch that. Ungodly, unconverted, reprobate men think the preaching of Jesus Christ is mere foolishness. But unto them who are saved, it is the power of God. Notice the difference between the concepts. For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise?

[John Weaver] Where is the Where is the disputer of this world? Hath not God made foolish the wisdom of this world? For after that, in the wisdom of God, the world by wisdom knew not God. It pleased God by the foolishness of preaching to save them that believe. For the Jews require a sign, and the Greeks seek after wisdom. But we preach Christ crucified unto the Jews a stumbling block, and unto the Greeks foolishness. But we preach Christ crucified.

[John Weaver] There is the general call. There is the open declaration of Christ. And he says, by nature, the Greeks see this foolishness and the Jews stumble over him. But notice verse 24, but unto them who are called, that is effectually called, But unto them who are called, who view Christ differently, both Jews and Greeks, Christ the power of God and Christ the wisdom of God. And so a man that has been enlightened as the person of Christ, he sees not just Christ as a historical figure, but he sees in Christ the very power of God displayed, the very wisdom of God. gave a very glory of God, and in grace and mercy he falls and worships him as the Lord of Glory.

[John Weaver] He does not sit around with some academic exercise, going through mental gymnastics, but as promised, When old Thomas had said in unbelief, I will not believe unless I can take my finger and put it through his hand, and take my hand and put it through his side. And when the Lord revealed himself to Thomas, he said, Thomas, take your finger and stick it in my hand. Take your hand and stick it in my side. It is I.

[John Weaver] Be not faithless, but believing. But you never read where Thomas stuck his finger or reached his hand. But all he did was fall on his face and say, My Lord and my God. And the man that sees Jesus Christ does as promised. He falls on his face and says, My Lord and my God. He does not view Jesus Christ as a byword. He does not view Jesus Christ as a fire escape. But he sees him as he is, God incarnate, the Lord of glory. You will remember, and I ask that you turn there to Acts chapter 9, when Saul of Tarsus was converted by God. Saul himself confesses that in Galatians 1 and verse 15, when he says, But when it pleased God, who called me by His grace. Notice in Acts chapter 9, the Apostle Paul, before his conversion, was known as Saul of Tarsus.

[John Weaver] He hated Christ, he hated He tried to destroy them, and he had letters from the high priest going to Damascus that if he found any of this way, he might bring them down and throw them into the dungeons in Jerusalem. But verse 3 says, And as he journeyed, he came near Damascus. And suddenly there shined round about him a light from heaven. And he fell to the earth and heard a voice saying unto him, Saul, Saul, why persecutest thou me? And he said, Who art thou, Lord? And the Lord said, I am Jesus, whom thou persecutest.

[John Weaver] It is hard for thee to kick against the prince." Notice Saul had no idea who Jesus Christ was. He thought Jesus Christ was an imposter. But on that Damascus road, when God knocked him from his horse, When he fell down blinded by that great light, he cried out, Who art thou, Lord? What he was saying, and you remember the word Lord means boss, owner, master, sovereign. He said, I don't know who you are, but I do know this. If you will tell me who you are, I will acknowledge you as my Lord and my sovereign. And then our Lord said, I am Jesus. There was the enlightenment. Here was the mind that had now In time past, viewed Jesus Christ simply as an imposter and as a heretic, now viewing him as the Lord of Glory with an enlightened mind. But notice, secondly, not only must there be an enlightened mind, there must be a subdued will.

[John Weaver] And is it not amazing that this is exactly what we find in Acts chapter 9? You see, not only must the mind be enlightened, but that rebellious, autonomous, self-seeking will must be captured and subdued. Saul of Tarsus did many things against Jesus of Nazareth and his people. Saul of Tarsus had his own way. He had his own will. He did what Saul wanted to do. But when God enlightened his mind and he cried out, Who art thou, Lord? And the Lord revealed to him, I am Jesus. Then if you'll notice in verse 6, and he trembling and astonished said, Lord, what wilt thou have me to do? In other words, his will has been subdued. He will no longer be rebellious Saul. He will no longer be rebellious toward God and do those things which are hateful and displeasing to God. But now he will submit to the word of God. He will submit to his Lord.

[John Weaver] He will obey him in every area of his life. Now you see, beloved, there is a big difference between a subdued will and a subjected will. A subdued will is a will that does what is pleasing to God because of work of grace and out of love to our Lord. A subjected will is one that does right out of fear and judgment. If you will turn in your Bibles to 1 Kings chapter 21, you will see exactly what I'm talking about. Ahab was one of the most ungodly, wicked men that ever lived.

[John Weaver] He had for his wife Jezebel, and she stirred him up to great sins and great wickedness. But you know, even Ahab learn that you don't fight against God all the time. And in 1 Kings chapter 21, beginning with verse 23, we read this. And of Jezebel also spake the Lord. Now Elijah is prophesying against Ahab in Jezebel. And of Jezebel also spake the Lord, saying, The dog shall eat Jezebel by the wall of Jezreel. Him that dieth of Ahab in the city the dog shall eat, and him that dieth in the field shall the fowls of the air eat. But there was none like unto Ahab, who did sell himself to work wickedness in the sight of the Lord, whom Jezebel his wife stirred up."

[John Weaver] And he did very abominably in following idols according to all things as did the Amorites whom the Lord cast out before the children of Israel. And it came to pass when they have heard these words, that is of Elijah, that the dogs would lick his blood and the birds would eat the bodies of those of him that fell in the field. But it came to pass when Ahab heard these words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly. And the word of the Lord came to Elijah the Tishbite, saying, Seest thou how Ahab humbleth himself before me? Because he humbleth himself before me, I will not bring the evil in his days, but in his son's days will I bring evil upon his house. Now notice Ahab was not a converted man. Ahab knew that God was fixing to clean his plow and what he did was he humbled himself and subjected himself to God out of fear of judgment. But you give Ahab a few years and God cleans his plow because of his wickedness and his rebellion and the dogs lick his blood.

[John Weaver] You see, beloved, there is a vast difference between a man who is subdued and serves God out of love and grace and mercy, and one who is simply in fear, subjects himself, lest the judgment of God come upon him. You see, only those that have an enlightened mind, only those that have a subdued will can honestly and truly pray with our Lord. Not my will, but thine be done." You see, beloved, one of the great tests as to whether or not our wills have been subdued is when the will of God crosses our wills. What do we prefer?

[John Weaver] What do we want more? Will we like the ungodly? Will we like the reprobates? Say, I don't care what God says. I want what I want and I want it now. Or will we say like old Samuel? or Eli of old, rather, it is the Lord. Let him do what pleases him. You see, beloved, those who have been effectually called do not selfishly demand their wills and their ways, but rather they desire the way and the will of God, and they are willingly obedient and submissive to it. They've learned to say with our Lord in John 4 and verse 34, my meat is to do the will of him that sent me. And they rejoice in the will of God. And only those who by grace have had their wills subdued can testify to the fact that they've been savingly called by God. But thirdly, not only must there be a subdued will, and an enlightened mind, there must be a renewed affection.

[John Weaver] If you would turn back in your Bibles, please, to Acts chapter 9, and look at the life of the man named Saul of Tarsus. Look at his conversion. Acts chapter 9, verses 1 and 2. Notice the Bible says, yet breathing out threatenings and slaughter against the disciples of the Lord. Saul, breathing out threatenings and slaughter against the disciples of the Lord. He hated Christians. He despised them. His very breath was nothing but threatenings and slaughter. But if you will look in chapter 9 and verse 18, And immediately there fell from his eyes as it had been scales, and he received sight forthwith, and arose, and was baptized.

[John Weaver] That is, he identified himself with the people of God. And when he had received meat, he was strengthened. Then went Saul certain days with the disciples who were at Damascus. And straightway he preached Christ in the synagogues, that he is the Son of God. But all that heard him were amazed, and said, Is not this he that destroyed them which call on this name in Jerusalem? And came hither for that intent that he might bring them bound in the chief priests? But Saul increased the more in strength, and confounded the Jews who dwelt at Damascus, proving that Jesus is very Christ."

[John Weaver] Notice if you would, here is now a renewed effect. Here is a man that hated Christ and hated disciples, not only identifying himself with Christ and with the disciples, but now staying with them and learning from them and worshipping with them, yea, he himself preaches that Jesus is the Christ, the very Son of God. If you would turn in your Bibles, please, to Colossians chapter 3, you will see how our Lord commands this. Watch it, Colossians chapter 3, beginning with verse 1. There the Word of God says, if ye then be risen with Christ, that is, if you are truly converted, seek those things which are above where Christ is on the right hand of God. Set your affection on things above and not on things of the earth, for ye are dead and your life is hid with Christ and God. What the Apostle is saying is, if you are truly converted, then your affection will be placed where God says it is to be placed. It will not be on the things of this earth, but it will be in reality on the things of God.

[John Weaver] Those who formerly despised the Word of God find now that they love the Word of God. Those who formerly would not frequent the house of God now long to be where God is publicly preached and worshipped. Those who formerly despised Christians and would have nothing to do them, find all of a sudden that they prefer their company to the company of the ungodly. If you will turn in your Bibles to 1 John chapter 3, you will find that this is manifested very clearly from the Word of God. 1 John 3, beginning with verse 11. For this is the message that you heard from the beginning, that we should love one another. Notice Cain, who was of that wicked one, and slew his brother. And wherefore slew he him?

[John Weaver] Because his own works were evil, and his brother's righteous. Marvel not, my brethren, if the world hates you. We know that we have passed from death unto life because we love the brethren. He that loveth not his brother abideth in death." Notice he said, we know that we've passed from death unto life because we love the brethren. In other words, there's a renewed affection now. We now love the things of God and the people of God and desire to be with them more than anything else in the world. If you will look in chapter 5, verses 2 and 3, 1 John chapter 5 verse 2, For this we know, that we love the children of God, when we love God and keep his commandments. For this is the love of God, that we keep his commandments, and his commandments are not grievous.

[John Weaver] You see, beloved, when God effectually draws a man to himself, He not only enlightens that mind and subdues that will, but he renews those affections. For now that converted, effectually drawn man loves those things that are holy and godly and are pleasing to God. Many of you can view your own past life You know how before your conversion you loved to fish on Sunday. You loved to do anything but to come to the house of God. You loved to party and to rant and rave and do everything in the world that was contrary to God and holiness. But now that you've been converted, You long to be in the house of God. You long to hear the word of God. You long to be with the people of God. And the things of this world literally have no taste in your mouth at all. Yea, you despise them. God says we know that we love him when we keep his commandments. And his commandments are not grievous unto us.

[John Weaver] Now I could go on. I could show you that some of the fruits of our effectual calling, number one, would be a praying heart. For the Word of God says in Luke chapter 18, Shall not God hear his elect who cry unto him day and night? For God gives all of his people a praying heart. Then also you could point out the obedient and holy life. But basically, one may discern whether or not he has been savingly called by asking himself these questions.

[John Weaver] Has his mind been enlightened as to his sin, the wickedness, the awfulness, the depravity of it, the justice of God's wrath upon him? Has his mind been enlightened and to the Savior Jesus Christ as our only hope, our only redemption. Has our will or have our wills been subdued? Do we willingly, lovingly, obediently, submissively long to do that which God commands? Or do we do what we do just out of fear or because it's expected of us? And do we love the things of God, and do we love the people of God? You see, beloved, these things make up an effectual call.

[John Weaver] Let me give you these three applications. First of all, you must understand, when you examine your own heart, that these three things must be together in your life. God does not just give an enlightened mind and then leave it at that. Nor does He just give a subdued will and leave it at that. Nor does He just give a renewed affection and leave it at that. All three go together. Why?

[John Weaver] Because salvation is a whole and complete salvation. It comprises and covers the entirety of man. And when God saves a man, He does not merely just save part of the man. He does not just save half or a third of the man. He saves the total man. And therefore, when God convicts a man, there must be an enlightened mind. There must be a subdued will. There must be a renewed affection. All of this must be. God does not justify someone and then not sanctify them, nor does God sanctify someone and not justify them, but rather justification and sanctification go together. Those whom God declares to be righteous, He makes righteous. And those whom God teaches and brings to His Son, He teaches thoroughly and brings them and they vow to the Lord Jesus Christ.

[John Weaver] Secondly, let me point this out. Although every true Christian will have all of what I spoke on this morning, that is, an enlightened mind, a subdued will, and a renewed affection, although every true and genuine Christian will have this in his life, yet not every Christian will have it to the same degree. Or do you not remember our Lord said of that good ground here in Matthew 13, that good seed, some brought forth thirtyfold, some sixty, and some a hundred. What are you saying? Is there some men that are genuinely Christians that you can just see, pow, pow, pow, in every area of their life, the work of Almighty God? There are others that are genuine Christians. That you can see some fruit, but not as much as the other. But you see, beloved, what he is saying is, where there is life, there is fruit. It may be merely thirtyfold. It may be a gracious sixtyfold, or it may be a bountiful hundredfold. But there is fruit. And in the life of every true believer, in some degree, one may discern and enlighten the mind.

[John Weaver] a subdued will and a renewed affection. Then if you would look in your Bibles, please, to 2 Peter chapter 1 and verse 10. 2 Peter chapter 1 and verse 10. I think that you may understand this verse in light of what I preached this morning. 2 Peter chapter 1 and verse 10. You will remember that the Apostle Paul in 2 Corinthians 13 and verse 5 said essentially the same thing.

[John Weaver] Examine yourselves whether you be in the faith or not. Know ye not that Christ dwelleth in you except you be reprobates. Here in 2 Peter chapter 1 and verse 10, Peter says, Wherefore the rather brethren give diligence to make your calling and election sure. For if you do these things you shall never fail. Now, as I pointed out, this is the way that we perceive our election.

[John Weaver] We cannot climb up into heaven and look in the Lamb's book of life and see if our names are written therein. But what Peter says is, if you make sure that you have been called, you are then making sure of your election. For calling is the fruit of election. Those whom he predestinated, Romans 8 says, then also Then he called, then he also justified, and those whom he justified, then he glorified." And so the apostle says, if you are effectually called by God, you may assuredly deduce that you are God's.

[John Weaver] For those whom he chooses, he calls to himself. How do we give diligence to make our calling and election sure? by asking ourselves biblically and honestly, have our minds been enlightened, have our wills been subdued, and have our affections been renewed? Are we the people of God in light, or are we still those that walk in darkness? May God help us to perceive not only our election But do as Peter and Paul commanded, make our calling and election sure.

[John Weaver] Our Father, we bow to Thee in the name of Jesus Christ, and thank Thee for Thy truth. We know that Thou art God, and besides Thee there is none other. We thank Thee that Thou hast chosen whom Thou hast chosen And we thank thee, Lord, according to thy word, it is a great number which no man can number out of every kindred, tongue, tribe, and nation. But yet, Lord, we must confess to the Apostle Paul, except the Lord of the Sabbath had left us a remnant, we should have been a Sodom and Gomorrah. Had you not chosen some, O Lord, none would ever be converted." Thank you, Lord, for your gracious, bountiful, merciful act in choosing sinners unto salvation. Thank you for ordaining the means, that is, Lord, that we repent of our sins and believe the gospel. And thank you, Lord, for sending the Holy Spirit of God who gives us faith, who gives us repentance, and who enables us to embrace and come to Jesus Christ savingly. We do pray, O Lord, for the conversion of sinners.

[John Weaver] We pray that thou wouldst draw to thyself whomsoever thou wilt, and that thou, O Lord, wouldst be pleased for thine own name's sake to do this. Grant us grace and mercy. In Christ's name we ask it. Amen.

The Doctrine of Election - 6

John Weaver | SermonAudio

Lecture Metadata	Details
Speaker	John Weaver
Source	SermonAudio
Media ID	127091538133
Subject	Old Testament Studies
Course	Proverbs: The Fear of the Lord and Wisdom: The Doctrine of Election
Genre	Sermon
Date	2009-01-27
Dictation Name
Book	Book 118: The Doctrine of Election — Chapter 6
Source Timed Segments	68

Formatted Transcript

Opening

Paul, an apostle of Jesus Christ by the will of God, to the saints who are at Ephesus, and to the faithful in Christ Jesus: Grace be to you and peace from God our Father and from the Lord Jesus Christ. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ, according as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love, having predestinated us unto the adoption of children by Jesus Christ to himself according to the good pleasure of his will, to the praise of the glory of his grace wherein he hath made us accepted in the beloved, in whom we have redemption through his blood, the forgiveness of sins according to the riches of his grace, wherein he hath abounded toward us in all wisdom and prudence, having made known unto us the mystery of his will according to his good pleasure which he hath purposed in himself, that in the dispensation

of the fullness of times he might gather together in one all things in Christ, both which are in heaven and which are on earth, even in him. In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will, that we should be to the praise of his glory who first trusted in Christ. In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.

Review of Previous Points on Election

Weaver recaps the five points previously covered: the principle, person, period, purposes, and procedure of election, emphasizing God's sovereign choice in Christ before the foundation of the world.

For the last several weeks, in fact for the last month, we have been studying the biblical doctrine of election. Let me very briefly point out the points that we covered in order that you might follow along with the conclusion today. First of all, in verse 4, we pointed out the principle of election. For there it says, "according as he hath chosen us." And then I showed you several passages from the word of God which pointed out very clearly that God is the author of election. There are four types of election in the Bible. There is that which is known as theocratic or national election. There is, secondly, that which is known as vocational election, where God chose some to be Levites or priests, as today He chooses some to be pastor-teachers. And then, thirdly, there is a messianic election, where Christ was chosen to be the God-man, the mediator. And, fourthly, there is the soteriological or ecclesiastical election, which is an election unto salvation. But then we not only saw the principle of election, but secondly, in verse 4, the person of election.

For the Bible says,

Scripture Reading — Ephesians 1:4-5

"according as he hath chosen us in him,"

that our election was in Christ Jesus, the eternal God-man in the mind of God. We were chosen not in ourselves, not for ourselves, not according to what we have done or what we have not done, but we were chosen in Christ. And then thirdly, in verse 4, we viewed the period of election. For the Bible says there that we were chosen in him before the foundation of the world. And then fourthly, we looked at the purposes of election. First of all, in verse 4, the Bible tells us that God chose us that we should be holy and without blame. In verse 5, the Bible tells us that He chose us, that we should be His sons. And then the Bible tells us in 2 Thessalonians 2, verse 13, that God chose us in order that we might be saved. And then, fourthly, the Bible tells us that God chose us for Christ in Colossians 1, verse 16, and also in Ephesians 1, verse 5.

Then fifthly, we looked at the procedure of election, for verse 5 tells us that God chose according to the good pleasure of His will. I pointed out that which is designated as the good pleasure of His will in verse 5 is called His purpose in verse 9, for that which pleases God He purposes to do. And that which God purposes to do in verse 11 is called the performance of his will. According to the Bible says there, "to his purpose, who worketh all things after the counsel of his will." And the word "worketh" therein is energeo, which means to work effectually, to bring to pass. So that which pleases God, God purposes to do, and that which God purposes to do, He brings it to pass in time according to the counsel of His holy will.

Now, last Lord's Day we began looking at the perception in election. I ask the question, since the Bible clearly teaches the doctrine of election, how can anyone know whether or not he is one of God's elect? Well, the Bible tells you very clearly that there are two ways that one may discern the election of God. First of all, is an objective way, and secondly, a subjective way. For the Bible tells us in Ephesians chapter 1, verses 6 through 8, of the person and work of Jesus Christ. This is the objective way that we may discern the election of grace.

Objective and Subjective Perception of Election

He distinguishes between the objective way (Christ's work for us) and the subjective way (the Spirit's work in us), noting that personal assurance comes through the fruits of election.

That means it is outside of us. It is not something that is experienced by us. The person and work of Jesus Christ is completely external to us. We do not experience it, we do not feel it, we do not sense it, but by faith we do believe it, and by faith we do discern it. But here is the person and work of Jesus Christ, for our Lord Himself said in John 10, "I lay down my life for the sheep." And the very fact that God gave Him a people, He said in John 17, it was those people that He came and laid down His life for. That is the objective way, the work of the Son for us. The subjective way is the work of the Spirit in us. This is found in verses 12 through 14 where we are convicted and by the power of Almighty God we believe unto the saving of our souls. Now although we may discern from the work of the Son for us that there is an election of grace, we do not discern that we are one of those elect until the Spirit of God applies the redemption of the Son of God to our hearts.

John Owen, the Puritan scholar, said this, and listen very carefully for it is very important. He said, and I quote, "...the sole way of God's appointment whereby we may come to an apprehension of an interest in election is by the fruits of it in our own souls, nor is it lawful for us to inquire into it or after it in any other way." In other words, the only lawful, the only biblical way that you and I may inquire as to whether or not we are one of God's elect or not is by the fruits of election in our own souls. In other words, we may discern whether or not we are one of God's elect by the fruit of election, that is, our effectual calling and its attendant results, that is, obedience and a holy life.

The Necessity of Fruits for Personal Assurance

Citing John Owen and A.W. Pink, Weaver argues that one can only know personal election by its effects—faith, obedience, and holiness—and that disbelief is unwarranted until death.

I found an interesting paragraph as I was studying for this in the writings of A.W. Pink, and listen very carefully as I quote this one paragraph. He said, "Until I believe and obey the gospel, I am under no obligation to believe that Christ died for me in particular." Now let me stop there just a moment. Do you realize that the word of God says very clearly that the message that you and I are to preach is that Christ died for sinners. You never find the apostles going around telling individuals, "Christ died for you." They said Christ died for sinners. Now watch it. What Pink is saying is, "Until I believe and obey the gospel, I am under no obligation to believe that Christ died for me particularly. But having done so, that is, having obeyed and believed the gospel, I am warranted to enjoy that assurance that Christ did die for me in particular. In like manner, I am required to believe the doctrine of election upon my first hearing of it, because it is clearly revealed in the Bible. But as for my own personal election, I cannot scripturally believe it, nor am I obligated to believe it in any otherwise, but as God reveals it to me by its effects." What he says is this, everyone must believe the doctrine of election for it is clearly revealed in the Bible.

But we may only know that we are personally God's elect as we see the fruits and the results of that election in our life. I continue now. "No man may justly disbelieve in or deny his election until he be in a condition whereby it is impossible for the effects of election to be wrought in him." Now think that through. No man, and as he is saying, I may not be able to believe my election until the fruits are in me. But on the other hand, I cannot justly disbelieve that I am not an elect of God until I am in the position that the fruits of election cannot be worked in me. And what is the only position that a man can be in when it is utterly impossible for the fruits of election to be worked in him? That's when he's dead. In other words, what he's saying is there is hope right up until death. Now listen, "No man may justly disbelieve in or deny his election until he be in a condition whereby it is impossible for the effects of election to be wrought in him."

"While he is an unholy man, he may have no evidence that he is elect, so he can have none that he is not elected while it is possible for him to be made holy. Thus, whether men are elected or no, it is not that which God calls us immediately to be conversant about, but rather faith, obedience, and holiness. That is what is required from us." And so what Pink is saying is this, we do not sit around and say, "I wonder if so-and-so is an elect, I wonder if so-and-so is not an elect." He said it is impossible for us to know. The only way one may know that he is elect is whether the fruits of election is in him. And if someone does not have that fruit of election in him, all he may know is, "I don't know whether I am or not, and I shall not know until I be in the place where it is impossible for the fruits of election to be in me."

And so, that which God calls us to is faith and obedience. Now, since the word of God makes it very clear that the fruit of our election is effectual calling, how does one discern whether or not he has been savingly brought to Jesus Christ? Now, I trust that you know that I'm using the word effectual in a very discriminating manner. There is a general call which goes unto all, but there is an effectual call which is saving and actually brings a person into saving faith in Jesus Christ. Today I am giving what is known as a general call.

The Distinction Between General and Effectual Calling

He explains that the general call goes to all, but the effectual call actually brings sinners to saving faith, designating believers as 'the called ones' in Scripture.

I am preaching to all men indiscriminately. I preach to sinners, I preach to men wherever they may be, and I declare unto them their responsibilities and their duties and their obligations before God. But only the Holy Spirit of God can make that general call an effectual call, that is, work in these men saving faith, and thus actually bring them to Jesus Christ. If you would turn in your Bibles, holding Ephesians 1, please. Chapter 1, I want you to notice with me in this passage a particular name that is ascribed to the people of God. Most everyone can tell you that in the Bible, men are called Christians. In the Bible, they are called saints when they believe.

But there is another term that is used frequently to designate those who are genuine children of God. The Bible says in Romans 1, verse 6,

Scripture Reading — Romans 1:6

"...among whom also ye are the called of Jesus Christ."

In other words, the called ones is a name, is a title to designate those individuals that are genuine Christians. They have believed and they have been called under grace. And so Paul designates them as the called ones. That is, they are called in a unique and special manner so as to have believed in Jesus Christ. If you would look in your Bibles to the book of Jude, chapter 1 and verse 1, Jude 1. Notice once again this very title that is used concerning Christians. Jude 1 and verse 1: "Jude, the servant of Jesus Christ and brother of James, to them that are sanctified by God the Father and preserved in Jesus Christ and called." Now here he designates the people of God in three particular areas. Number one, they are the sanctified by God the Father. Number two, they are preserved ones in Jesus Christ.

Scripture Reading — Jude 1:1

And number three, they are the called ones. Now, I hope that you're noticing that it is not just the general call that he is talking about. For in the general call, everyone is called and everyone is invited. But here in Jude 1 and verse 1, the called ones are identical to the preserved in Jesus Christ. And the preserved in Jesus Christ are identical to those that are sanctified by God the Father. So here is a peculiar group of people that are designated as the sanctified ones, the preserved ones, yea, the called ones. They are called in such a way that they savingly believe in Jesus Christ. And then if you would look in Revelation chapter 17 and verse 14, once again you will see this designation given very clearly. Revelation chapter 17 and verse 14: "These shall make war with the Lamb, and the Lamb shall overcome them.

For he is Lord of lords and King of kings, and they that are with him are called and chosen and faithful." So here the word of God says that the saints are designated as the faithful ones. They are designated as the chosen ones. They are designated as the called ones. Now very quickly, before we begin this morning, I want to show you just two passages which will designate very clearly the distinction between the general call and what is known in the Bible as the effectual call. Turn please to 2 Thessalonians chapter 2. You will remember that we have looked at verse 13 in light of our personal election unto salvation. We will read verse 13 in order that you may follow the context and then make the point in verse 14. 2 Thessalonians 2, verse 13.

"But we are bound to give thanks always to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the spirit and belief of the gospel." Now God has not only ordained the end, he has also appointed the means to that end. He has chosen us to salvation and the appropriate means are also appointed, the sanctification of the spirit and belief of the truth, but notice verse 14: "Whereunto he called you by our gospel to the obtaining of the glory of the Lord Jesus Christ." Now here is a calling that results in the actual obtaining of the glory of the Lord Jesus Christ. Paul said he chose you. He appointed effectual means. And since he appointed the means, he actually called you in such a way that the result was that you obtained the glory that is in the Lord Jesus Christ. And then if you would turn very quickly to 1 Peter 2, you will see it once again there. 1 Peter 2, and let's begin reading there with verse 9. 1 Peter chapter 2 and verse 9. There Peter says,

Scripture Reading — 1 Peter 2:9-10

"But you are a chosen generation, a royal priesthood, and holy nation, a peculiar people, that you should show forth the praises of him,"

watch it,

Scripture Reading — 1 Peter 2:9-10

"who hath called you out of darkness into his marvelous light."

Now here is a call that comes in such a way that it actually translates you out of darkness into light. And he explains that in verse 10 by saying,

Scripture Reading — 1 Peter 2:9-10

"which in time past were not a people, but are now the people of God, who had not obtained mercy, but now have obtained mercy."

Peter says he called you in such a way as he actually brought you from darkness and put you in the light.

You were not a people that is in profession, but now you are a people. You have not obtained mercy, but now you have obtained mercy. The call, he said, actually converted you and made you a child of the living God. Here, the Word of God is telling us that our effectual calling is the fruit of our election.

Now, having pointed that out very clearly from Scripture, you may ask, still, how do I know that I have been effectually called by God? Well, in trying to bring this down to what I would call an irreducible minimum, I came up with three leading thoughts.

First Evidence: An Enlightened Mind

The Spirit convicts of sin, making one see their utter depravity, and reveals Christ as the Lord of Glory, not merely a historical figure.

Now, there are many other things that could be said. But I believe these three evidences are very prominent in scripture, and if these three be in your heart in some degree in your life, you may discern whether or not you have been savingly called unto Jesus Christ. Well, what are those three things? First of all, an enlightened mind. Secondly, a subdued will. And thirdly, a renewed affection. First of all, let's consider an enlightened mind. You see, beloved, when God begins to convict a man, the very first thing that happens to him is his thoughts begin to trouble him. You remember that Nebuchadnezzar wrote, he said, "I, Nebuchadnezzar, was at rest and flourishing in my palace, and the thoughts of my head, they troubled me. And I had sorrow." And of course he called Daniel, and Daniel is the prophet of God that interpreted to Nebuchadnezzar exactly what God was going to do. You come on over and you find later on how Nebuchadnezzar trembles and acknowledges the Most High God of Heaven, that he alone is Lord of glory, that he alone is worthy of honor and praise and glory.

But it all started by Nebuchadnezzar's thoughts. Well, when a sinner begins to be convicted by the Holy Spirit of God, his thoughts begin to trouble him. What if I die? What if I go to hell? What if I stand before a holy God? How can I believe? How can I repent? Where do I turn? What do I do? And all kinds of thoughts come upon his mind, and they trouble him. He doesn't know.

He knows that he's in a position of great danger. He knows that he's in a place of great horror and great trouble, and yet he literally does not know what to do. His mind has no rest. And you could biblically say, in one sense of the word, that salvation is a matter of the mind. For Solomon the wise man said in Proverbs 23, verse 7, "as a man thinketh in his heart, so is he." And so salvation, in one sense of the word, is changing a man's line of thinking. In other words, he no longer thinks humanistically and autonomously, but he submits his mind to the word of God and learns to think biblically and godly. If you would turn in your Bibles, please, to 1 Corinthians chapter 2. We'll read verses 11 through 14, and show you that it takes the Spirit of God to convey to us the things of God. In 1 Corinthians chapter 2, beginning with verse 11, the Word of God declares,

Scripture Reading — 1 Corinthians 2:11-14

"For what man knoweth the things of man, save the spirit of man?"

Man, by his own capabilities, can only know the things of man. Then he goes on to say,

Scripture Reading — 1 Corinthians 2:11-14

"...even so the things of God knoweth no man, but the Spirit of God."

The only one who can reveal the depth of the knowledge and the things of God is the Holy Spirit of God. So the apostle says in verse 12,

Scripture Reading — 1 Corinthians 2:11-14

"Now we have received not the spirit of the world, but the spirit which is of God, that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man's wisdom teacheth,"

here it is,

Scripture Reading — 1 Corinthians 2:11-14

"but which the Holy Ghost teacheth. Comparing spiritual things with spiritual."

He says, the only way that we may understand the things of God is to be taught by the Spirit of God. And then, to make it very plain that no man has the ability to comprehend this in and of himself, He says in verse 14, "But the natural man," that is the unsaved man, the man by nature, "receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned." In other words, "can" is a term of ability. Man does not have the ability on his own to receive the things of God. And so when a man begins to be convicted and enlightened in his mind, it must undoubtedly be the work of the Holy Spirit as it pertains to the things of God. Now, when the Holy Spirit of God enlightens our minds, usually He does so in two areas. Number one, He enlightens us to our sin. And number two, he enlightens us as to our Savior. He enlightens us as to our sin, and you and I must remember and must readily confess that by nature we do not like to confess or admit to our depravity.

You find someone who the world might even call a moral man, you find someone who the world might even call a reprobate and a brave man, and you begin to talk to them about sin, and usually they'll say, "Well, yes, I've done one or two things bad in my life. But you must remember that not everyone is perfect, and there's a little bad in all of us." When we do, by nature, confess or admit our sinnerhood, it's always with the understanding that there are people worse than I am, and the only thing that I do is just because a little bad is in me. But when the Holy Spirit of God begins to convict a man, and when the Holy Spirit begins to show that individual that he is a sinner, He does not come up with the attitude, "Well, no man is perfect." Rather, his mind is exercised and he is convinced by the Holy Spirit of God that he is the worst sinner that has ever lived. He realizes that he has violated the law of God.

He realizes that he has shamed the Son of God. He realizes that he has abused the privileges of God. He realizes that he has done despite the Spirit of Grace. And he begins to cry out, "Woe is me," as Isaiah did. "I am a man of unclean lips, and I dwell in the midst of a people of unclean lips. Woe is me, I am a terrible, wicked, vile sinner." When men began to be convicted by the Holy Spirit of God, they threw off all pretenses, they threw off all of their hypocrisy, they threw off all of their cover, and they cried out in shame, "I am a sinner of sinners." And, beloved, they are not ashamed to admit it to others that they are a sinner, although they are shamed before God that they sin so violently and flagrantly in His eyes.

You will remember there that Pharisee and the publican. The Pharisee said, "Lord, I thank thee that I am not as other men, even as that publican standing over there. Lord, I fast twice a week. I do this. I do that. I do this." But that publican would not even lift his eyes toward heaven, but smote himself on the breast and said, "God, be merciful to me a sinner." Here's a man that's been convicted by the Holy Spirit. Here's a man that has been enlightened. He knows that he's wicked. He knows that he's wrong. He knows that he's violated the law of God. And just like the Apostle Paul, Paul said, "This is a faithful saying and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief." Beloved, Paul thought he was the worst sinner that ever lived, and every man that's ever been convicted by the Holy Spirit, every man that has ever had his mind enlightened to the reality and the awfulness of sin, senses the same thing. "I am the worst man that has ever lived. I am the chief of sinners." You see, all too often, beloved, you and I think sin is something funny. We think sin is something to play with. We think sin is something to dally about with. We never see the awfulness and the wretchedness and the wickedness of our sins until God.

If you would turn in your Bibles, please, to Matthew chapter 9, I believe that you can see the very sense of our Lord's words involved in his saying to the Pharisees. You remember now that they thought that they were holy. They thought that they were godly. And they had an outward keeping of the law, but not a spiritual keeping of the law. And so in Matthew chapter 9, beginning with verse 10,

Scripture Reading — Matthew 9:10-13

"And it came to pass as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples. And when the Pharisees saw it, they said unto his disciples, Why eateth your master with publicans and sinners? But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick."

"But go ye, and learn what that meaneth, I will have mercy, and not sacrifice. For I am not come to call the righteous, but sinners to repentance." You see, beloved, our Lord has no offer of salvation for a self-righteous man. Our Lord has no offers of mercy for a hypocrite. Our Lord only offers mercy and salvation to those who are sinners, those that know that they are not whole, those that know they are sin sick, those that know they are wicked, those that know they are wretched, those that know they are hopeless. He holds for hope only for the hopeless and mercy only for those that are wicked and ungodly and helpless in and of themselves. Now our Lord tells these Pharisees, "They that be whole need not a physician, but they that are sick."

And you better pray that God will teach you exactly what that means. You see, beloved, you and I have the greatest message for sinners that we could ever find. But the fact is, most folks don't want to admit, they don't want to confess that they're sinners and they're wicked and they're ungodly and they're undone. And so many times Satan will tempt the sinner and say, "Well, you're too wicked, you're too ungodly, you sin too much, you're too flagrant, you're too vile." Oh dear. The more wicked you are, the more you need the Savior. For that's the kind he came to seek and to save. But then the Holy Spirit not only enlightens our minds to our sin, but to our Savior. You see, once the Holy Spirit gets you lost, you realize somebody must find you. A man cries and begs for mercy then, having seen himself lost. And then the Holy Spirit graciously opens his eyes, that he might see Jesus Christ, the only hope of sin.

If you would turn in your Bibles, first of all, please, to 1 Corinthians chapter 1. Let me point out, as preface to reading 1 Corinthians chapter 1, that there is a vast difference between viewing Jesus Christ savingly and viewing Jesus Christ academically or intelligently. You see, so many people try to just say, "I know that Jesus Christ was born of a virgin. I know that he lived, I know that he died, and I know that God raised him from the dead." And what they're saying is I am viewing Christ with a historical frame of mind. I believe those facts. I have intelligently comprehended that there was someone who lived on this earth and called himself the Son of God and died and arose and went to heaven. But you see, beloved, saving faith, although it is a matter of the mind, is more than an academic acceptation of certain facts. You remember James said in James chapter 2 and verse 19, "Thou believest that there is one God? Thou doest well. The devils also believe and tremble."

And so James is saying that just a mere intellectual or historic faith is not a saving faith. Why, he said, believing in one God and believing in one Christ academically saves no one, for even the devils believe and tremble. Oh no. When the Holy Spirit of God opens our eyes to Jesus Christ, we do not view Jesus Christ as an example. We do not view Jesus Christ as a martyr. We do not view Jesus Christ as a mere historical figure who walked upon this earth. But when the Holy Spirit of God enlightens our minds to the glory of Christ, we behold Him as the Lord of Glory.

If you look in 1 Corinthians chapter 1 and verse 18, the Apostle says,

Scripture Reading — 1 Corinthians 1:18-24

"For the preaching of the cross is to them that perish foolishness."

Now watch that. Ungodly, unconverted, reprobate men think the preaching of Jesus Christ is mere foolishness.

Scripture Reading — 1 Corinthians 1:18-24

"But unto them who are saved, it is the power of God."

Notice the difference between the concepts.

Scripture Reading — 1 Corinthians 1:18-24

"For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise?" "Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? For after that, in the wisdom of God, the world by wisdom knew not God. It pleased God by the foolishness of preaching to save them that believe. For the Jews require a sign, and the Greeks seek after wisdom. But we preach Christ crucified unto the Jews a stumbling block, and unto the Greeks foolishness. But we preach Christ crucified."

There is the general call. There is the open declaration of Christ. And he says, by nature, the Greeks see this foolishness and the Jews stumble over him. But notice verse 24, "But unto them who are called," that is effectually called, "But unto them who are called, who view Christ differently, both Jews and Greeks, Christ the power of God and Christ the wisdom of God." And so a man that has been enlightened as to the person of Christ, he sees not just Christ as a historical figure, but he sees in Christ the very power of God displayed, the very wisdom of God, the very glory of God, and in grace and mercy he falls and worships him as the Lord of Glory. He does not sit around with some academic exercise, going through mental gymnastics, but as promised, when old Thomas had said in unbelief, "I will not believe unless I can take my finger and put it through his hand, and take my hand and put it through his side." And when the Lord revealed himself to Thomas, he said, "Thomas, take your finger and stick it in my hand. Take your hand and stick it in my side. It is I."

"Be not faithless, but believing." But you never read where Thomas stuck his finger or reached his hand. But all he did was fall on his face and say, "My Lord and my God." And the man that sees Jesus Christ does as promised. He falls on his face and says, "My Lord and my God." He does not view Jesus Christ as a byword. He does not view Jesus Christ as a fire escape. But he sees him as he is, God incarnate, the Lord of glory. You will remember, and I ask that you turn there to Acts chapter 9, when Saul of Tarsus was converted by God. Saul himself confesses that in Galatians 1 and verse 15, when he says, "But when it pleased God, who called me by His grace." Notice in Acts chapter 9, the Apostle Paul, before his conversion, was known as Saul of Tarsus.

He hated Christ, he hated Christians. He tried to destroy them, and he had letters from the high priest going to Damascus that if he found any of this way, he might bring them down and throw them into the dungeons in Jerusalem. But verse 3 says, "And as he journeyed, he came near Damascus. And suddenly there shined round about him a light from heaven. And he fell to the earth and heard a voice saying unto him, Saul, Saul, why persecutest thou me? And he said, Who art thou, Lord? And the Lord said, I am Jesus, whom thou persecutest."

"It is hard for thee to kick against the pricks." Notice Saul had no idea who Jesus Christ was. He thought Jesus Christ was an imposter. But on that Damascus road, when God knocked him from his horse, when he fell down blinded by that great light, he cried out, "Who art thou, Lord?" What he was saying, and you remember the word Lord means boss, owner, master, sovereign. He said, "I don't know who you are, but I do know this. If you will tell me who you are, I will acknowledge you as my Lord and my sovereign." And then our Lord said, "I am Jesus." There was the enlightenment. Here was the mind that had now, in time past, viewed Jesus Christ simply as an imposter and as a heretic, now viewing him as the Lord of Glory with an enlightened mind. But notice, secondly, not only must there be an enlightened mind, there must be a subdued will.

Second Evidence: A Subdued Will

A subdued will willingly submits to God's commands out of love, unlike a subjected will that obeys out of fear; illustrated by Saul's conversion and Ahab's false humility.

And is it not amazing that this is exactly what we find in Acts chapter 9? You see, not only must the mind be enlightened, but that rebellious, autonomous, self-seeking will must be captured and subdued. Saul of Tarsus did many things against Jesus of Nazareth and his people. Saul of Tarsus had his own way. He had his own will. He did what Saul wanted to do. But when God enlightened his mind and he cried out,

Scripture Reading — Acts 9:1-6

"Who art thou, Lord?" And the Lord revealed to him, "I am Jesus." Then if you'll notice in verse 6, "And he trembling and astonished said, Lord, what wilt thou have me to do?"

In other words, his will has been subdued. He will no longer be rebellious Saul. He will no longer be rebellious toward God and do those things which are hateful and displeasing to God. But now he will submit to the word of God. He will submit to his Lord.

He will obey him in every area of his life. Now you see, beloved, there is a big difference between a subdued will and a subjected will. A subdued will is a will that does what is pleasing to God because of work of grace and out of love to our Lord. A subjected will is one that does right out of fear and judgment. If you will turn in your Bibles to 1 Kings chapter 21, you will see exactly what I'm talking about. Ahab was one of the most ungodly, wicked men that ever lived. He had for his wife Jezebel, and she stirred him up to great sins and great wickedness. But you know, even Ahab learned that you don't fight against God all the time. And in 1 Kings chapter 21, beginning with verse 23, we read this.

Scripture Reading — 1 Kings 21:23-29

"And of Jezebel also spake the Lord."

Now Elijah is prophesying against Ahab and Jezebel.

Scripture Reading — 1 Kings 21:23-29

"And of Jezebel also spake the Lord, saying, The dog shall eat Jezebel by the wall of Jezreel. Him that dieth of Ahab in the city the dog shall eat, and him that dieth in the field shall the fowls of the air eat. But there was none like unto Ahab, who did sell himself to work wickedness in the sight of the Lord, whom Jezebel his wife stirred up."

"And he did very abominably in following idols according to all things as did the Amorites whom the Lord cast out before the children of Israel. And it came to pass when he heard these words," that is of Elijah, that the dogs would lick his blood and the birds would eat the bodies of those of him that fell in the field. "But it came to pass when Ahab heard these words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly. And the word of the Lord came to Elijah the Tishbite, saying, Seest thou how Ahab humbleth himself before me? Because he humbleth himself before me, I will not bring the evil in his days, but in his son's days will I bring evil upon his house." Now notice Ahab was not a converted man. Ahab knew that God was fixing to clean his plow and what he did was he humbled himself and subjected himself to God out of fear of judgment. But you give Ahab a few years and God cleans his plow because of his wickedness and his rebellion and the dogs lick his blood.

You see, beloved, there is a vast difference between a man who is subdued and serves God out of love and grace and mercy, and one who is simply in fear, subjects himself, lest the judgment of God come upon him. You see, only those that have an enlightened mind, only those that have a subdued will can honestly and truly pray with our Lord, "Not my will, but thine be done." You see, beloved, one of the great tests as to whether or not our wills have been subdued is when the will of God crosses our wills. What do we prefer? What do we want more? Will we like the ungodly? Will we like the reprobates? Say, "I don't care what God says. I want what I want and I want it now." Or will we say like old Samuel, or Eli of old, rather, "It is the Lord. Let him do what pleases him." You see, beloved, those who have been effectually called do not selfishly demand their wills and their ways, but rather they desire the way and the will of God, and they are willingly obedient and submissive to it. They've learned to say with our Lord in John 4 and verse 34, "My meat is to do the will of him that sent me." And they rejoice in the will of God. And only those who by grace have had their wills subdued can testify to the fact that they've been savingly called by God. But thirdly, not only must there be a subdued will, and an enlightened mind, there must be a renewed affection.

Third Evidence: Renewed Affections

True conversion results in love for God, His Word, and His people, replacing former hatred or indifference, as seen in Saul's transformation.

If you would turn back in your Bibles, please, to Acts chapter 9, and look at the life of the man named Saul of Tarsus. Look at his conversion. Acts chapter 9, verses 1 and 2. Notice the Bible says, "yet breathing out threatenings and slaughter against the disciples of the Lord." Saul, breathing out threatenings and slaughter against the disciples of the Lord. He hated Christians. He despised them. His very breath was nothing but threatenings and slaughter. But if you will look in chapter 9 and verse 18, "And immediately there fell from his eyes as it had been scales, and he received sight forthwith, and arose, and was baptized."

That is, he identified himself with the people of God. "And when he had received meat, he was strengthened. Then went Saul certain days with the disciples who were at Damascus. And straightway he preached Christ in the synagogues, that he is the Son of God. But all that heard him were amazed, and said, Is not this he that destroyed them which call on this name in Jerusalem? And came hither for that intent that he might bring them bound in the chief priests? But Saul increased the more in strength, and confounded the Jews who dwelt at Damascus, proving that Jesus is very Christ."

Notice if you would, here is now a renewed affection. Here is a man that hated Christ and hated disciples, not only identifying himself with Christ and with the disciples, but now staying with them and learning from them and worshipping with them, yea, he himself preaches that Jesus is the Christ, the very Son of God. If you would turn in your Bibles, please, to Colossians chapter 3, you will see how our Lord commands this. Watch it, Colossians chapter 3, beginning with verse 1. There the Word of God says,

Scripture Reading — Colossians 3:1-3

"If ye then be risen with Christ,"

that is, if you are truly converted,

Scripture Reading — Colossians 3:1-3

"seek those things which are above where Christ is on the right hand of God. Set your affection on things above and not on things of the earth, for ye are dead and your life is hid with Christ and God."

What the Apostle is saying is, if you are truly converted, then your affection will be placed where God says it is to be placed. It will not be on the things of this earth, but it will be in reality on the things of God.

Those who formerly despised the Word of God find now that they love the Word of God. Those who formerly would not frequent the house of God now long to be where God is publicly preached and worshipped. Those who formerly despised Christians and would have nothing to do with them, find all of a sudden that they prefer their company to the company of the ungodly. If you will turn in your Bibles to 1 John chapter 3, you will find that this is manifested very clearly from the Word of God. 1 John 3, beginning with verse 11. "For this is the message that you heard from the beginning, that we should love one another. Notice Cain, who was of that wicked one, and slew his brother. And wherefore slew he him?"

Scripture Reading — 1 John 3:11-14

"Because his own works were evil, and his brother's righteous. Marvel not, my brethren, if the world hates you. We know that we have passed from death unto life because we love the brethren. He that loveth not his brother abideth in death."

Notice he said,

Scripture Reading — 1 John 3:11-14

"We know that we've passed from death unto life because we love the brethren."

In other words, there's a renewed affection now. We now love the things of God and the people of God and desire to be with them more than anything else in the world. If you will look in chapter 5, verses 2 and 3, 1 John chapter 5 verse 2,

Scripture Reading — 1 John 3:11-14

"For this we know, that we love the children of God, when we love God and keep his commandments. For this is the love of God, that we keep his commandments, and his commandments are not grievous."

You see, beloved, when God effectually draws a man to himself, He not only enlightens that mind and subdues that will, but he renews those affections. For now that converted, effectually drawn man loves those things that are holy and godly and are pleasing to God. Many of you can view your own past life. You know how before your conversion you loved to fish on Sunday. You loved to do anything but to come to the house of God. You loved to party and to rant and rave and do everything in the world that was contrary to God and holiness. But now that you've been converted, you long to be in the house of God. You long to hear the word of God. You long to be with the people of God. And the things of this world literally have no taste in your mouth at all. Yea, you despise them. God says we know that we love him when we keep his commandments. And his commandments are not grievous unto us.

Applications and Exhortation

Weaver stresses that all three evidences must be present together, though in varying degrees, and urges self-examination to make calling and election sure.

Now I could go on. I could show you that some of the fruits of our effectual calling, number one, would be a praying heart. For the Word of God says in Luke chapter 18, "Shall not God hear his elect who cry unto him day and night?" For God gives all of his people a praying heart. Then also you could point out the obedient and holy life. But basically, one may discern whether or not he has been savingly called by asking himself these questions. Has his mind been enlightened as to his sin, the wickedness, the awfulness, the depravity of it, the justice of God's wrath upon him? Has his mind been enlightened as to the Savior Jesus Christ as our only hope, our only redemption? Has our will or have our wills been subdued? Do we willingly, lovingly, obediently, submissively long to do that which God commands? Or do we do what we do just out of fear or because it's expected of us? And do we love the things of God, and do we love the people of God? You see, beloved, these things make up an effectual call.

Let me give you these three applications. First of all, you must understand, when you examine your own heart, that these three things must be together in your life. God does not just give an enlightened mind and then leave it at that. Nor does He just give a subdued will and leave it at that. Nor does He just give a renewed affection and leave it at that. All three go together. Why?

Because salvation is a whole and complete salvation. It comprises and covers the entirety of man. And when God saves a man, He does not merely just save part of the man. He does not just save half or a third of the man. He saves the total man. And therefore, when God convicts a man, there must be an enlightened mind. There must be a subdued will. There must be a renewed affection. All of this must be. God does not justify someone and then not sanctify them, nor does God sanctify someone and not justify them, but rather justification and sanctification go together. Those whom God declares to be righteous, He makes righteous. And those whom God teaches and brings to His Son, He teaches thoroughly and brings them and they bow to the Lord Jesus Christ.

Secondly, let me point this out. Although every true Christian will have all of what I spoke on this morning, that is, an enlightened mind, a subdued will, and a renewed affection, although every true and genuine Christian will have this in his life, yet not every Christian will have it to the same degree. Or do you not remember our Lord said of that good ground here in Matthew 13, that good seed, some brought forth thirtyfold, some sixty, and some a hundred. What are you saying? Is there some men that are genuinely Christians that you can just see, pow, pow, pow, in every area of their life, the work of Almighty God? There are others that are genuine Christians that you can see some fruit, but not as much as the other. But you see, beloved, what he is saying is, where there is life, there is fruit. It may be merely thirtyfold. It may be a gracious sixtyfold, or it may be a bountiful hundredfold. But there is fruit. And in the life of every true believer, in some degree, one may discern an enlightened mind,

a subdued will and a renewed affection. Then if you would look in your Bibles, please, to 2 Peter chapter 1 and verse 10. 2 Peter chapter 1 and verse 10. I think that you may understand this verse in light of what I preached this morning. 2 Peter chapter 1 and verse 10. You will remember that the Apostle Paul in 2 Corinthians 13 and verse 5 said essentially the same thing. "Examine yourselves whether you be in the faith or not. Know ye not that Christ dwelleth in you except you be reprobates." Here in 2 Peter chapter 1 and verse 10, Peter says,

Scripture Reading — 2 Peter 1:10

"Wherefore the rather brethren give diligence to make your calling and election sure. For if you do these things you shall never fail."

Now, as I pointed out, this is the way that we perceive our election.

We cannot climb up into heaven and look in the Lamb's book of life and see if our names are written therein. But what Peter says is, if you make sure that you have been called, you are then making sure of your election. For calling is the fruit of election. Those whom he predestinated, Romans 8 says, then also he called, then he also justified, and those whom he justified, then he glorified. And so the apostle says, if you are effectually called by God, you may assuredly deduce that you are God's. For those whom he chooses, he calls to himself. How do we give diligence to make our calling and election sure? By asking ourselves biblically and honestly, have our minds been enlightened, have our wills been subdued, and have our affections been renewed? Are we the people of God in light, or are we still those that walk in darkness? May God help us to perceive not only our election but do as Peter and Paul commanded, make our calling and election sure.

Study Guide

Major Themes

Assurance of Election through Fruits

Summary: Personal election is discerned not by speculation but by the fruits of effectual calling—faith, obedience, and holiness—as the Spirit applies Christ's redemption.

Evidence: John Owen: 'the sole way of God's appointment whereby we may come to an apprehension of an interest in election is by the fruits of it in our own souls' (07:30.5-08:24.6).

Effectual Calling as the Fruit of Election

Summary: The effectual call, distinct from the general call, actually brings sinners to Christ and is the means by which election is realized in time.

Evidence: 2 Thessalonians 2:13-14: 'he called you by our gospel to the obtaining of the glory of the Lord Jesus Christ' (17:25.2-18:15.8).

The Necessity of an Enlightened Mind

Summary: Conviction of sin and revelation of Christ's glory are essential marks of saving grace, moving beyond intellectual assent to spiritual sight.

Evidence: 1 Corinthians 2:14: 'the natural man receiveth not the things of the Spirit of God' (24:20.0-25:37.7).

The Subdued Will in Conversion

Summary: True conversion involves a will that lovingly submits to God, not out of fear but out of grace, as exemplified by Saul's 'Lord, what wilt thou have me to do?'

Evidence: Acts 9:6: 'Lord, what wilt thou have me to do?' (39:20.5-40:23.3).

Renewed Affections as Evidence of New Life

Summary: A genuine Christian loves God, His commandments, and His people, demonstrating a transformed heart that delights in spiritual things.

Evidence: 1 John 3:14: 'We know that we have passed from death unto life because we love the brethren' (49:38.0-50:41.6).

The Unity and Completeness of Salvation

Summary: God saves the whole person; thus, an enlightened mind, subdued will, and renewed affections must all be present, though in varying degrees.

Evidence: Matthew 13: some brought forth thirtyfold, some sixty, some a hundred (54:58.4-56:18.4).

Key Arguments

Personal election is known only by its effects

Summary: One cannot scripturally believe their own election until they see the fruits of effectual calling in their life; until then, they must focus on faith and obedience.

Evidence: A.W. Pink: 'as for my own personal election, I cannot scripturally believe it... but as God reveals it to me by its effects' (08:47.2-10:06.9).

The effectual call is distinct from the general call

Summary: The general call is preached to all, but only the effectual call, worked by the Spirit, results in saving faith and translation from darkness to light.

Evidence: 1 Peter 2:9: 'who hath called you out of darkness into his marvelous light' (19:42.7-20:05.5).

An enlightened mind sees the awfulness of sin and the glory of Christ

Summary: True conviction leads one to see themselves as the chief of sinners and to behold Christ as the power and wisdom of God, not merely a historical figure.

Evidence: 1 Corinthians 1:24: 'unto them who are called... Christ the power of God and the wisdom of God' (35:10.9-36:03.5).

A subdued will submits to God out of love, not fear

Summary: Unlike Ahab's temporary subjection, a truly subdued will desires God's will and obeys from a renewed heart, as seen in Saul's immediate obedience.

Evidence: Acts 9:6: 'Lord, what wilt thou have me to do?' (39:20.5-40:23.3).

Renewed affections manifest in love for God and His people

Summary: Conversion changes one's desires, leading to love for Scripture, worship, and fellowship with believers, as evidence of passing from death to life.

Evidence: 1 John 3:14: 'We know that we have passed from death unto life because we love the brethren' (49:38.0-50:41.6).

Making calling and election sure requires self-examination

Summary: Believers are commanded to examine themselves for the fruits of effectual calling, as calling is the fruit of election and assurance is derived from it.

Evidence: 2 Peter 1:10: 'give diligence to make your calling and election sure' (56:53.1-57:18.9).

Scripture References

Ephesians 1:4-5

Context: Cited as the basis for the principle, person, period, and purposes of election.

2 Thessalonians 2:13

Context: God chose us to salvation through sanctification of the Spirit and belief of the truth.

Ephesians 1:6-8

Context: The objective way of discerning election through the person and work of Christ.

John 10:11

Context: Jesus said, 'I lay down my life for the sheep,' indicating His particular redemption.

John 17

Context: Jesus prayed for the people the Father gave Him, for whom He laid down His life.

Romans 1:6

Context: Believers are called 'the called of Jesus Christ,' a title for genuine Christians.

Jude 1:1

Context: Christians are described as sanctified, preserved, and called.

Revelation 17:14

Context: The saints are called, chosen, and faithful.

2 Thessalonians 2:13-14

Context: God chose us to salvation and called us by the gospel to obtain glory.

1 Peter 2:9-10

Context: God called us out of darkness into light, making us His people.

Proverbs 23:7

Context: As a man thinketh in his heart, so is he; salvation involves a change of thinking.

1 Corinthians 2:11-14

Context: The natural man cannot receive the things of the Spirit; they are spiritually discerned.

Matthew 9:10-13

Context: Jesus came to call sinners, not the righteous; the sick need a physician.

James 2:19

Context: Even the devils believe and tremble; mere intellectual faith is not saving.

1 Corinthians 1:18-24

Context: Christ crucified is foolishness to the perishing but the power of God to the called.

Acts 9:1-6

Context: Saul's conversion: enlightenment, submission, and transformation.

1 Kings 21:23-29

Context: Ahab's false humility contrasted with true submission.

Colossians 3:1-3

Context: Set your affection on things above, not on earthly things.

1 John 3:11-14

Context: We know we have passed from death to life because we love the brethren.

2 Peter 1:10

Context: Give diligence to make your calling and election sure.

Historical References

John Owen

Context: Puritan scholar quoted on the sole lawful way to apprehend election being by its fruits in the soul.

A.W. Pink

Context: Quoted on the obligation to believe the doctrine of election but not personal election until effects are seen.

Important Quotes

the sole way of God's appointment whereby we may come to an apprehension of an interest in election is by the fruits of it in our own souls, nor is it lawful for us to inquire into it or after it in any other way.

Significance: John Owen's statement establishes the biblical principle that personal election is discerned only through its effects, not speculation.

Until I believe and obey the gospel, I am under no obligation to believe that Christ died for me in particular.

Significance: A.W. Pink clarifies that assurance of Christ's particular death comes after faith, not before.

No man may justly disbelieve in or deny his election until he be in a condition whereby it is impossible for the effects of election to be wrought in him.

Significance: Pink argues that one cannot deny their election until death, leaving hope for all while alive.

Lord, what wilt thou have me to do?

Significance: Saul's response demonstrates a subdued will, immediately submitting to Christ's lordship.

We know that we have passed from death unto life because we love the brethren.

Significance: This verse is a key test of renewed affections and genuine conversion.

give diligence to make your calling and election sure

Significance: Peter's command to examine the fruits of calling as the way to assurance of election.

Discussion Questions

Why is it impossible to know one's personal election apart from the fruits of effectual calling?

Context: Weaver emphasizes that election is known by its effects, not by direct revelation or speculation.

What is the difference between a general call and an effectual call, and why is this distinction important?

Context: The sermon distinguishes between the outward gospel call and the inward, saving work of the Spirit.

How does an enlightened mind differ from mere intellectual knowledge about Christ?

Context: Weaver contrasts academic faith with the Spirit-given sight of Christ's glory.

What does a subdued will look like in practice, and how is it different from mere outward conformity?

Context: Using Saul and Ahab, Weaver illustrates willing submission versus fear-driven subjection.

Why is love for the brethren a necessary evidence of passing from death to life?

Context: 1 John 3:14 is cited as a test of renewed affections.

How should the varying degrees of fruit (thirtyfold, sixtyfold, hundredfold) affect our assurance and our view of other believers?

Context: Weaver notes that all true Christians bear fruit, but not all to the same degree.

What does it mean to 'make your calling and election sure' according to 2 Peter 1:10?

Context: The sermon concludes with an exhortation to self-examination based on the evidences given.

Applications

Examine yourself for the fruits of effectual calling

Summary: Believers should honestly assess whether they have an enlightened mind, subdued will, and renewed affections as evidence of election.

Evidence: 2 Peter 1:10: 'give diligence to make your calling and election sure' (56:53.1-57:18.9).

Do not despair if fruit is small, but ensure it is present

Summary: Even thirtyfold fruit is evidence of life; the key is that some degree of these graces exists.

Evidence: Matthew 13: some brought forth thirtyfold (54:58.4-56:18.4).

Focus on faith and obedience rather than speculating about election

Summary: Instead of wondering about election, pursue the means of grace and the fruits that accompany salvation.

Evidence: A.W. Pink: 'that which God calls us to is faith and obedience' (11:58.8-12:21.9).

Preach the gospel indiscriminately, leaving the effectual call to God

Summary: Ministers should issue the general call to all, trusting the Spirit to make it effectual in the elect.

Evidence: Weaver: 'I am preaching to all men indiscriminately... only the Holy Spirit can make that general call an effectual call' (13:04.8-13:54.8).

deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-06T00:16:02Z

deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T14:52:25Z

Clean Transcript

The Doctrine of Election - 6

Clean readable transcript. This view follows the Commentary.net cleaned segment text while preserving timestamps for audio follow-along.

Paul, an apostle of Jesus Christ by the will of God, to the saints who are at Ephesus, and to the faithful in Christ Jesus: Grace be to you and peace from God our Father and from the Lord Jesus Christ. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ, according as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love, having predestinated us unto the adoption of children by Jesus Christ to himself according to the good pleasure of his will, to the praise of the glory of his grace wherein he hath made us accepted in the beloved, in whom we have redemption through his blood, the forgiveness of sins according to the riches of his grace, wherein he hath abounded toward us in all wisdom and prudence, having made known unto us the mystery of his will according to his good pleasure which he hath purposed in himself, that in the dispensation
#1 | 0:02 to 1:11 | cleaned
of the fullness of times he might gather together in one all things in Christ, both which are in heaven and which are on earth, even in him. In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will, that we should be to the praise of his glory who first trusted in Christ. In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.
#2 | 1:11 to 1:57 | cleaned
For the last several weeks, in fact for the last month, we have been studying the biblical doctrine of election. Let me very briefly point out the points that we covered in order that you might follow along with the conclusion today. First of all, in verse 4, we pointed out the principle of election. For there it says, "according as he hath chosen us." And then I showed you several passages from the word of God which pointed out very clearly that God is the author of election. There are four types of election in the Bible. There is that which is known as theocratic or national election. There is, secondly, that which is known as vocational election, where God chose some to be Levites or priests, as today He chooses some to be pastor-teachers. And then, thirdly, there is a messianic election, where Christ was chosen to be the God-man, the mediator. And, fourthly, there is the soteriological or ecclesiastical election, which is an election unto salvation. But then we not only saw the principle of election, but secondly, in verse 4, the person of election.
#3 | 1:59 to 3:17 | cleaned
For the Bible says, "according as he hath chosen us in him," that our election was in Christ Jesus, the eternal God-man in the mind of God. We were chosen not in ourselves, not for ourselves, not according to what we have done or what we have not done, but we were chosen in Christ. And then thirdly, in verse 4, we viewed the period of election. For the Bible says there that we were chosen in him before the foundation of the world. And then fourthly, we looked at the purposes of election. First of all, in verse 4, the Bible tells us that God chose us that we should be holy and without blame. In verse 5, the Bible tells us that He chose us, that we should be His sons. And then the Bible tells us in 2 Thessalonians 2, verse 13, that God chose us in order that we might be saved. And then, fourthly, the Bible tells us that God chose us for Christ in Colossians 1, verse 16, and also in Ephesians 1, verse 5.
#4 | 3:18 to 4:28 | cleaned
Then fifthly, we looked at the procedure of election, for verse 5 tells us that God chose according to the good pleasure of His will. I pointed out that which is designated as the good pleasure of His will in verse 5 is called His purpose in verse 9, for that which pleases God He purposes to do. And that which God purposes to do in verse 11 is called the performance of his will. According to the Bible says there, "to his purpose, who worketh all things after the counsel of his will." And the word "worketh" therein is energeo, which means to work effectually, to bring to pass. So that which pleases God, God purposes to do, and that which God purposes to do, He brings it to pass in time according to the counsel of His holy will.
#5 | 4:33 to 5:31 | cleaned
Now, last Lord's Day we began looking at the perception in election. I ask the question, since the Bible clearly teaches the doctrine of election, how can anyone know whether or not he is one of God's elect? Well, the Bible tells you very clearly that there are two ways that one may discern the election of God. First of all, is an objective way, and secondly, a subjective way. For the Bible tells us in Ephesians chapter 1, verses 6 through 8, of the person and work of Jesus Christ. This is the objective way that we may discern the election of grace.
#6 | 5:32 to 6:14 | cleaned
That means it is outside of us. It is not something that is experienced by us. The person and work of Jesus Christ is completely external to us. We do not experience it, we do not feel it, we do not sense it, but by faith we do believe it, and by faith we do discern it. But here is the person and work of Jesus Christ, for our Lord Himself said in John 10, "I lay down my life for the sheep." And the very fact that God gave Him a people, He said in John 17, it was those people that He came and laid down His life for. That is the objective way, the work of the Son for us. The subjective way is the work of the Spirit in us. This is found in verses 12 through 14 where we are convicted and by the power of Almighty God we believe unto the saving of our souls. Now although we may discern from the work of the Son for us that there is an election of grace, we do not discern that we are one of those elect until the Spirit of God applies the redemption of the Son of God to our hearts.
#7 | 6:15 to 7:29 | cleaned
John Owen, the Puritan scholar, said this, and listen very carefully for it is very important. He said, and I quote, "...the sole way of God's appointment whereby we may come to an apprehension of an interest in election is by the fruits of it in our own souls, nor is it lawful for us to inquire into it or after it in any other way." In other words, the only lawful, the only biblical way that you and I may inquire as to whether or not we are one of God's elect or not is by the fruits of election in our own souls. In other words, we may discern whether or not we are one of God's elect by the fruit of election, that is, our effectual calling and its attendant results, that is, obedience and a holy life.
#8 | 7:30 to 8:24 | cleaned
I found an interesting paragraph as I was studying for this in the writings of A.W. Pink, and listen very carefully as I quote this one paragraph. He said, "Until I believe and obey the gospel, I am under no obligation to believe that Christ died for me in particular."
#9 | 8:26 to 8:47 | cleaned
Now let me stop there just a moment. Do you realize that the word of God says very clearly that the message that you and I are to preach is that Christ died for sinners. You never find the apostles going around telling individuals, "Christ died for you." They said Christ died for sinners. Now watch it. What Pink is saying is, "Until I believe and obey the gospel, I am under no obligation to believe that Christ died for me particularly. But having done so, that is, having obeyed and believed the gospel, I am warranted to enjoy that assurance that Christ did die for me in particular. In like manner, I am required to believe the doctrine of election upon my first hearing of it, because it is clearly revealed in the Bible. But as for my own personal election, I cannot scripturally believe it, nor am I obligated to believe it in any otherwise, but as God reveals it to me by its effects." What he says is this, everyone must believe the doctrine of election for it is clearly revealed in the Bible.
#10 | 8:47 to 10:06 | cleaned
But we may only know that we are personally God's elect as we see the fruits and the results of that election in our life. I continue now. "No man may justly disbelieve in or deny his election until he be in a condition whereby it is impossible for the effects of election to be wrought in him." Now think that through. No man, and as he is saying, I may not be able to believe my election until the fruits are in me. But on the other hand, I cannot justly disbelieve that I am not an elect of God until I am in the position that the fruits of election cannot be worked in me. And what is the only position that a man can be in when it is utterly impossible for the fruits of election to be worked in him? That's when he's dead. In other words, what he's saying is there is hope right up until death. Now listen, "No man may justly disbelieve in or deny his election until he be in a condition whereby it is impossible for the effects of election to be wrought in him."
#11 | 10:08 to 11:23 | cleaned
"While he is an unholy man, he may have no evidence that he is elect, so he can have none that he is not elected while it is possible for him to be made holy. Thus, whether men are elected or no, it is not that which God calls us immediately to be conversant about, but rather faith, obedience, and holiness. That is what is required from us." And so what Pink is saying is this, we do not sit around and say, "I wonder if so-and-so is an elect, I wonder if so-and-so is not an elect."
#12 | 11:25 to 11:58 | cleaned
He said it is impossible for us to know. The only way one may know that he is elect is whether the fruits of election is in him. And if someone does not have that fruit of election in him, all he may know is, "I don't know whether I am or not, and I shall not know until I be in the place where it is impossible for the fruits of election to be in me."
#13 | 11:58 to 12:21 | cleaned
And so, that which God calls us to is faith and obedience. Now, since the word of God makes it very clear that the fruit of our election is effectual calling, how does one discern whether or not he has been savingly brought to Jesus Christ? Now, I trust that you know that I'm using the word effectual in a very discriminating manner. There is a general call which goes unto all, but there is an effectual call which is saving and actually brings a person into saving faith in Jesus Christ. Today I am giving what is known as a general call.
#14 | 12:22 to 13:04 | cleaned
I am preaching to all men indiscriminately. I preach to sinners, I preach to men wherever they may be, and I declare unto them their responsibilities and their duties and their obligations before God. But only the Holy Spirit of God can make that general call an effectual call, that is, work in these men saving faith, and thus actually bring them to Jesus Christ. If you would turn in your Bibles, holding Ephesians 1, please. Chapter 1, I want you to notice with me in this passage a particular name that is ascribed to the people of God. Most everyone can tell you that in the Bible, men are called Christians. In the Bible, they are called saints when they believe.
#15 | 13:04 to 13:54 | cleaned
But there is another term that is used frequently to designate those who are genuine children of God. The Bible says in Romans 1, verse 6, "...among whom also ye are the called of Jesus Christ." In other words, the called ones is a name, is a title to designate those individuals that are genuine Christians. They have believed and they have been called under grace. And so Paul designates them as the called ones. That is, they are called in a unique and special manner so as to have believed in Jesus Christ. If you would look in your Bibles to the book of Jude, chapter 1 and verse 1, Jude 1. Notice once again this very title that is used concerning Christians. Jude 1 and verse 1: "Jude, the servant of Jesus Christ and brother of James, to them that are sanctified by God the Father and preserved in Jesus Christ and called." Now here he designates the people of God in three particular areas. Number one, they are the sanctified by God the Father. Number two, they are preserved ones in Jesus Christ.
#16 | 13:55 to 15:21 | cleaned
And number three, they are the called ones. Now, I hope that you're noticing that it is not just the general call that he is talking about. For in the general call, everyone is called and everyone is invited. But here in Jude 1 and verse 1, the called ones are identical to the preserved in Jesus Christ. And the preserved in Jesus Christ are identical to those that are sanctified by God the Father. So here is a peculiar group of people that are designated as the sanctified ones, the preserved ones, yea, the called ones. They are called in such a way that they savingly believe in Jesus Christ. And then if you would look in Revelation chapter 17 and verse 14, once again you will see this designation given very clearly. Revelation chapter 17 and verse 14: "These shall make war with the Lamb, and the Lamb shall overcome them.
#17 | 15:22 to 16:25 | cleaned
For he is Lord of lords and King of kings, and they that are with him are called and chosen and faithful." So here the word of God says that the saints are designated as the faithful ones. They are designated as the chosen ones. They are designated as the called ones.
#18 | 16:25 to 16:45 | cleaned
Now very quickly, before we begin this morning, I want to show you just two passages which will designate very clearly the distinction between the general call and what is known in the Bible as the effectual call. Turn please to 2 Thessalonians chapter 2. You will remember that we have looked at verse 13 in light of our personal election unto salvation. We will read verse 13 in order that you may follow the context and then make the point in verse 14. 2 Thessalonians 2, verse 13.
#19 | 16:46 to 17:25 | cleaned
"But we are bound to give thanks always to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the spirit and belief of the gospel." Now God has not only ordained the end, he has also appointed the means to that end. He has chosen us to salvation and the appropriate means are also appointed, the sanctification of the spirit and belief of the truth, but notice verse 14: "Whereunto he called you by our gospel to the obtaining of the glory of the Lord Jesus Christ." Now here is a calling that results in the actual obtaining of the glory of the Lord Jesus Christ.
#20 | 17:25 to 18:15 | cleaned
Paul said he chose you. He appointed effectual means. And since he appointed the means, he actually called you in such a way that the result was that you obtained the glory that is in the Lord Jesus Christ. And then if you would turn very quickly to 1 Peter 2, you will see it once again there. 1 Peter 2, and let's begin reading there with verse 9. 1 Peter chapter 2 and verse 9. There Peter says, "But you are a chosen generation, a royal priesthood, and holy nation, a peculiar people, that you should show forth the praises of him," watch it, "who hath called you out of darkness into his marvelous light." Now here is a call that comes in such a way that it actually translates you out of darkness into light. And he explains that in verse 10 by saying, "which in time past were not a people, but are now the people of God, who had not obtained mercy, but now have obtained mercy." Peter says he called you in such a way as he actually brought you from darkness and put you in the light.
#21 | 18:16 to 19:42 | cleaned
You were not a people that is in profession, but now you are a people. You have not obtained mercy, but now you have obtained mercy. The call, he said, actually converted you and made you a child of the living God. Here, the Word of God is telling us that our effectual calling is the fruit of our election.
#22 | 19:42 to 20:05 | cleaned
Now, having pointed that out very clearly from Scripture, you may ask, still, how do I know that I have been effectually called by God? Well, in trying to bring this down to what I would call an irreducible minimum, I came up with three leading thoughts.
#23 | 20:06 to 20:24 | cleaned
Now, there are many other things that could be said. But I believe these three evidences are very prominent in scripture, and if these three be in your heart in some degree in your life, you may discern whether or not you have been savingly called unto Jesus Christ. Well, what are those three things? First of all, an enlightened mind. Secondly, a subdued will. And thirdly, a renewed affection. First of all, let's consider an enlightened mind. You see, beloved, when God begins to convict a man, the very first thing that happens to him is his thoughts begin to trouble him. You remember that Nebuchadnezzar wrote, he said, "I, Nebuchadnezzar, was at rest and flourishing in my palace, and the thoughts of my head, they troubled me. And I had sorrow." And of course he called Daniel, and Daniel is the prophet of God that interpreted to Nebuchadnezzar exactly what God was going to do. You come on over and you find later on how Nebuchadnezzar trembles and acknowledges the Most High God of Heaven, that he alone is Lord of glory, that he alone is worthy of honor and praise and glory.
#24 | 20:24 to 21:41 | cleaned
But it all started by Nebuchadnezzar's thoughts. Well, when a sinner begins to be convicted by the Holy Spirit of God, his thoughts begin to trouble him. What if I die? What if I go to hell? What if I stand before a holy God? How can I believe? How can I repent? Where do I turn? What do I do? And all kinds of thoughts come upon his mind, and they trouble him. He doesn't know.
#25 | 21:41 to 22:09 | cleaned
He knows that he's in a position of great danger. He knows that he's in a place of great horror and great trouble, and yet he literally does not know what to do. His mind has no rest. And you could biblically say, in one sense of the word, that salvation is a matter of the mind. For Solomon the wise man said in Proverbs 23, verse 7, "as a man thinketh in his heart, so is he." And so salvation, in one sense of the word, is changing a man's line of thinking. In other words, he no longer thinks humanistically and autonomously, but he submits his mind to the word of God and learns to think biblically and godly.
#26 | 22:09 to 22:59 | cleaned
If you would turn in your Bibles, please, to 1 Corinthians chapter 2. We'll read verses 11 through 14, and show you that it takes the Spirit of God to convey to us the things of God. In 1 Corinthians chapter 2, beginning with verse 11, the Word of God declares, "For what man knoweth the things of man, save the spirit of man?" Man, by his own capabilities, can only know the things of man. Then he goes on to say, "...even so the things of God knoweth no man, but the Spirit of God." The only one who can reveal the depth of the knowledge and the things of God is the Holy Spirit of God. So the apostle says in verse 12, "Now we have received not the spirit of the world, but the spirit which is of God, that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man's wisdom teacheth," here it is, "but which the Holy Ghost teacheth. Comparing spiritual things with spiritual."
#27 | 23:00 to 24:19 | cleaned
He says, the only way that we may understand the things of God is to be taught by the Spirit of God. And then, to make it very plain that no man has the ability to comprehend this in and of himself, He says in verse 14, "But the natural man," that is the unsaved man, the man by nature, "receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned." In other words, "can" is a term of ability. Man does not have the ability on his own to receive the things of God. And so when a man begins to be convicted and enlightened in his mind, it must undoubtedly be the work of the Holy Spirit as it pertains to the things of God. Now, when the Holy Spirit of God enlightens our minds, usually He does so in two areas. Number one, He enlightens us to our sin. And number two, he enlightens us as to our Savior. He enlightens us as to our sin, and you and I must remember and must readily confess that by nature we do not like to confess or admit to our depravity.
#28 | 24:20 to 25:37 | cleaned
You find someone who the world might even call a moral man, you find someone who the world might even call a reprobate and a brave man, and you begin to talk to them about sin, and usually they'll say, "Well, yes, I've done one or two things bad in my life. But you must remember that not everyone is perfect, and there's a little bad in all of us." When we do, by nature, confess or admit our sinnerhood, it's always with the understanding that there are people worse than I am, and the only thing that I do is just because a little bad is in me. But when the Holy Spirit of God begins to convict a man, and when the Holy Spirit begins to show that individual that he is a sinner, He does not come up with the attitude, "Well, no man is perfect." Rather, his mind is exercised and he is convinced by the Holy Spirit of God that he is the worst sinner that has ever lived. He realizes that he has violated the law of God.
#29 | 25:39 to 26:42 | cleaned
He realizes that he has shamed the Son of God. He realizes that he has abused the privileges of God. He realizes that he has done despite the Spirit of Grace. And he begins to cry out, "Woe is me," as Isaiah did. "I am a man of unclean lips, and I dwell in the midst of a people of unclean lips. Woe is me, I am a terrible, wicked, vile sinner." When men began to be convicted by the Holy Spirit of God, they threw off all pretenses, they threw off all of their hypocrisy, they threw off all of their cover, and they cried out in shame, "I am a sinner of sinners." And, beloved, they are not ashamed to admit it to others that they are a sinner, although they are shamed before God that they sin so violently and flagrantly in His eyes.
#30 | 26:42 to 27:31 | cleaned
You will remember there that Pharisee and the publican. The Pharisee said, "Lord, I thank thee that I am not as other men, even as that publican standing over there. Lord, I fast twice a week. I do this. I do that. I do this." But that publican would not even lift his eyes toward heaven, but smote himself on the breast and said, "God, be merciful to me a sinner."
#31 | 27:32 to 27:54 | cleaned
Here's a man that's been convicted by the Holy Spirit. Here's a man that has been enlightened. He knows that he's wicked. He knows that he's wrong. He knows that he's violated the law of God. And just like the Apostle Paul, Paul said, "This is a faithful saying and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief." Beloved, Paul thought he was the worst sinner that ever lived, and every man that's ever been convicted by the Holy Spirit, every man that has ever had his mind enlightened to the reality and the awfulness of sin, senses the same thing. "I am the worst man that has ever lived. I am the chief of sinners." You see, all too often, beloved, you and I think sin is something funny. We think sin is something to play with. We think sin is something to dally about with. We never see the awfulness and the wretchedness and the wickedness of our sins until God.
#32 | 27:55 to 29:02 | cleaned
If you would turn in your Bibles, please, to Matthew chapter 9, I believe that you can see the very sense of our Lord's words involved in his saying to the Pharisees. You remember now that they thought that they were holy. They thought that they were godly. And they had an outward keeping of the law, but not a spiritual keeping of the law. And so in Matthew chapter 9, beginning with verse 10, "And it came to pass as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples. And when the Pharisees saw it, they said unto his disciples, Why eateth your master with publicans and sinners? But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick."
#33 | 29:03 to 29:54 | cleaned
"But go ye, and learn what that meaneth, I will have mercy, and not sacrifice. For I am not come to call the righteous, but sinners to repentance." You see, beloved, our Lord has no offer of salvation for a self-righteous man. Our Lord has no offers of mercy for a hypocrite. Our Lord only offers mercy and salvation to those who are sinners, those that know that they are not whole, those that know they are sin sick, those that know they are wicked, those that know they are wretched, those that know they are hopeless. He holds for hope only for the hopeless and mercy only for those that are wicked and ungodly and helpless in and of themselves. Now our Lord tells these Pharisees, "They that be whole need not a physician, but they that are sick."
#34 | 29:55 to 30:45 | cleaned
And you better pray that God will teach you exactly what that means. You see, beloved, you and I have the greatest message for sinners that we could ever find. But the fact is, most folks don't want to admit, they don't want to confess that they're sinners and they're wicked and they're ungodly and they're undone. And so many times Satan will tempt the sinner and say, "Well, you're too wicked, you're too ungodly, you sin too much, you're too flagrant, you're too vile." Oh dear. The more wicked you are, the more you need the Savior.
#35 | 30:45 to 31:18 | cleaned
For that's the kind he came to seek and to save. But then the Holy Spirit not only enlightens our minds to our sin, but to our Savior. You see, once the Holy Spirit gets you lost, you realize somebody must find you. A man cries and begs for mercy then, having seen himself lost. And then the Holy Spirit graciously opens his eyes, that he might see Jesus Christ, the only hope of sin.
#36 | 31:19 to 31:48 | cleaned
If you would turn in your Bibles, first of all, please, to 1 Corinthians chapter 1. Let me point out, as preface to reading 1 Corinthians chapter 1, that there is a vast difference between viewing Jesus Christ savingly and viewing Jesus Christ academically or intelligently. You see, so many people try to just say, "I know that Jesus Christ was born of a virgin. I know that he lived, I know that he died, and I know that God raised him from the dead." And what they're saying is I am viewing Christ with a historical frame of mind. I believe those facts. I have intelligently comprehended that there was someone who lived on this earth and called himself the Son of God and died and arose and went to heaven. But you see, beloved, saving faith, although it is a matter of the mind, is more than an academic acceptation of certain facts. You remember James said in James chapter 2 and verse 19, "Thou believest that there is one God? Thou doest well. The devils also believe and tremble."
#37 | 31:49 to 33:11 | cleaned
And so James is saying that just a mere intellectual or historic faith is not a saving faith. Why, he said, believing in one God and believing in one Christ academically saves no one, for even the devils believe and tremble. Oh no. When the Holy Spirit of God opens our eyes to Jesus Christ, we do not view Jesus Christ as an example. We do not view Jesus Christ as a martyr. We do not view Jesus Christ as a mere historical figure who walked upon this earth. But when the Holy Spirit of God enlightens our minds to the glory of Christ, we behold Him as the Lord of Glory.
#38 | 33:12 to 33:54 | cleaned
If you look in 1 Corinthians chapter 1 and verse 18, the Apostle says, "For the preaching of the cross is to them that perish foolishness." Now watch that. Ungodly, unconverted, reprobate men think the preaching of Jesus Christ is mere foolishness. "But unto them who are saved, it is the power of God." Notice the difference between the concepts. "For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise?"
#39 | 33:56 to 34:35 | cleaned
"Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? For after that, in the wisdom of God, the world by wisdom knew not God. It pleased God by the foolishness of preaching to save them that believe. For the Jews require a sign, and the Greeks seek after wisdom. But we preach Christ crucified unto the Jews a stumbling block, and unto the Greeks foolishness. But we preach Christ crucified."
#40 | 34:36 to 35:10 | cleaned
There is the general call. There is the open declaration of Christ. And he says, by nature, the Greeks see this foolishness and the Jews stumble over him. But notice verse 24, "But unto them who are called," that is effectually called, "But unto them who are called, who view Christ differently, both Jews and Greeks, Christ the power of God and Christ the wisdom of God." And so a man that has been enlightened as to the person of Christ, he sees not just Christ as a historical figure, but he sees in Christ the very power of God displayed, the very wisdom of God, the very glory of God, and in grace and mercy he falls and worships him as the Lord of Glory.
#41 | 35:10 to 36:03 | cleaned
He does not sit around with some academic exercise, going through mental gymnastics, but as promised, when old Thomas had said in unbelief, "I will not believe unless I can take my finger and put it through his hand, and take my hand and put it through his side." And when the Lord revealed himself to Thomas, he said, "Thomas, take your finger and stick it in my hand. Take your hand and stick it in my side. It is I."
#42 | 36:04 to 36:32 | cleaned
"Be not faithless, but believing." But you never read where Thomas stuck his finger or reached his hand. But all he did was fall on his face and say, "My Lord and my God." And the man that sees Jesus Christ does as promised. He falls on his face and says, "My Lord and my God." He does not view Jesus Christ as a byword. He does not view Jesus Christ as a fire escape. But he sees him as he is, God incarnate, the Lord of glory. You will remember, and I ask that you turn there to Acts chapter 9, when Saul of Tarsus was converted by God. Saul himself confesses that in Galatians 1 and verse 15, when he says, "But when it pleased God, who called me by His grace." Notice in Acts chapter 9, the Apostle Paul, before his conversion, was known as Saul of Tarsus.
#43 | 36:32 to 37:39 | cleaned
He hated Christ, he hated Christians. He tried to destroy them, and he had letters from the high priest going to Damascus that if he found any of this way, he might bring them down and throw them into the dungeons in Jerusalem. But verse 3 says, "And as he journeyed, he came near Damascus. And suddenly there shined round about him a light from heaven. And he fell to the earth and heard a voice saying unto him, Saul, Saul, why persecutest thou me? And he said, Who art thou, Lord? And the Lord said, I am Jesus, whom thou persecutest."
#44 | 37:40 to 38:15 | cleaned
"It is hard for thee to kick against the pricks." Notice Saul had no idea who Jesus Christ was. He thought Jesus Christ was an imposter. But on that Damascus road, when God knocked him from his horse, when he fell down blinded by that great light, he cried out, "Who art thou, Lord?" What he was saying, and you remember the word Lord means boss, owner, master, sovereign. He said, "I don't know who you are, but I do know this. If you will tell me who you are, I will acknowledge you as my Lord and my sovereign." And then our Lord said, "I am Jesus." There was the enlightenment. Here was the mind that had now, in time past, viewed Jesus Christ simply as an imposter and as a heretic, now viewing him as the Lord of Glory with an enlightened mind. But notice, secondly, not only must there be an enlightened mind, there must be a subdued will.
#45 | 38:15 to 39:17 | cleaned
And is it not amazing that this is exactly what we find in Acts chapter 9? You see, not only must the mind be enlightened, but that rebellious, autonomous, self-seeking will must be captured and subdued. Saul of Tarsus did many things against Jesus of Nazareth and his people. Saul of Tarsus had his own way. He had his own will. He did what Saul wanted to do. But when God enlightened his mind and he cried out, "Who art thou, Lord?" And the Lord revealed to him, "I am Jesus." Then if you'll notice in verse 6, "And he trembling and astonished said, Lord, what wilt thou have me to do?" In other words, his will has been subdued. He will no longer be rebellious Saul. He will no longer be rebellious toward God and do those things which are hateful and displeasing to God. But now he will submit to the word of God. He will submit to his Lord.
#46 | 39:20 to 40:23 | cleaned
He will obey him in every area of his life. Now you see, beloved, there is a big difference between a subdued will and a subjected will. A subdued will is a will that does what is pleasing to God because of work of grace and out of love to our Lord. A subjected will is one that does right out of fear and judgment. If you will turn in your Bibles to 1 Kings chapter 21, you will see exactly what I'm talking about. Ahab was one of the most ungodly, wicked men that ever lived.
#47 | 40:23 to 41:10 | cleaned
He had for his wife Jezebel, and she stirred him up to great sins and great wickedness. But you know, even Ahab learned that you don't fight against God all the time. And in 1 Kings chapter 21, beginning with verse 23, we read this. "And of Jezebel also spake the Lord." Now Elijah is prophesying against Ahab and Jezebel. "And of Jezebel also spake the Lord, saying, The dog shall eat Jezebel by the wall of Jezreel. Him that dieth of Ahab in the city the dog shall eat, and him that dieth in the field shall the fowls of the air eat. But there was none like unto Ahab, who did sell himself to work wickedness in the sight of the Lord, whom Jezebel his wife stirred up."
#48 | 41:11 to 42:12 | cleaned
"And he did very abominably in following idols according to all things as did the Amorites whom the Lord cast out before the children of Israel. And it came to pass when he heard these words," that is of Elijah, that the dogs would lick his blood and the birds would eat the bodies of those of him that fell in the field. "But it came to pass when Ahab heard these words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly. And the word of the Lord came to Elijah the Tishbite, saying, Seest thou how Ahab humbleth himself before me? Because he humbleth himself before me, I will not bring the evil in his days, but in his son's days will I bring evil upon his house." Now notice Ahab was not a converted man. Ahab knew that God was fixing to clean his plow and what he did was he humbled himself and subjected himself to God out of fear of judgment. But you give Ahab a few years and God cleans his plow because of his wickedness and his rebellion and the dogs lick his blood.
#49 | 42:14 to 43:33 | cleaned
You see, beloved, there is a vast difference between a man who is subdued and serves God out of love and grace and mercy, and one who is simply in fear, subjects himself, lest the judgment of God come upon him. You see, only those that have an enlightened mind, only those that have a subdued will can honestly and truly pray with our Lord, "Not my will, but thine be done." You see, beloved, one of the great tests as to whether or not our wills have been subdued is when the will of God crosses our wills. What do we prefer?
#50 | 43:34 to 44:18 | cleaned
What do we want more? Will we like the ungodly? Will we like the reprobates? Say, "I don't care what God says. I want what I want and I want it now." Or will we say like old Samuel, or Eli of old, rather, "It is the Lord. Let him do what pleases him." You see, beloved, those who have been effectually called do not selfishly demand their wills and their ways, but rather they desire the way and the will of God, and they are willingly obedient and submissive to it. They've learned to say with our Lord in John 4 and verse 34, "My meat is to do the will of him that sent me." And they rejoice in the will of God. And only those who by grace have had their wills subdued can testify to the fact that they've been savingly called by God. But thirdly, not only must there be a subdued will, and an enlightened mind, there must be a renewed affection.
#51 | 44:19 to 45:34 | cleaned
If you would turn back in your Bibles, please, to Acts chapter 9, and look at the life of the man named Saul of Tarsus. Look at his conversion. Acts chapter 9, verses 1 and 2. Notice the Bible says, "yet breathing out threatenings and slaughter against the disciples of the Lord." Saul, breathing out threatenings and slaughter against the disciples of the Lord. He hated Christians. He despised them. His very breath was nothing but threatenings and slaughter. But if you will look in chapter 9 and verse 18, "And immediately there fell from his eyes as it had been scales, and he received sight forthwith, and arose, and was baptized."
#52 | 45:35 to 46:37 | cleaned
That is, he identified himself with the people of God. "And when he had received meat, he was strengthened. Then went Saul certain days with the disciples who were at Damascus. And straightway he preached Christ in the synagogues, that he is the Son of God. But all that heard him were amazed, and said, Is not this he that destroyed them which call on this name in Jerusalem? And came hither for that intent that he might bring them bound in the chief priests? But Saul increased the more in strength, and confounded the Jews who dwelt at Damascus, proving that Jesus is very Christ."
#53 | 46:38 to 47:21 | cleaned
Notice if you would, here is now a renewed affection. Here is a man that hated Christ and hated disciples, not only identifying himself with Christ and with the disciples, but now staying with them and learning from them and worshipping with them, yea, he himself preaches that Jesus is the Christ, the very Son of God. If you would turn in your Bibles, please, to Colossians chapter 3, you will see how our Lord commands this. Watch it, Colossians chapter 3, beginning with verse 1. There the Word of God says, "If ye then be risen with Christ," that is, if you are truly converted, "seek those things which are above where Christ is on the right hand of God. Set your affection on things above and not on things of the earth, for ye are dead and your life is hid with Christ and God." What the Apostle is saying is, if you are truly converted, then your affection will be placed where God says it is to be placed. It will not be on the things of this earth, but it will be in reality on the things of God.
#54 | 47:21 to 48:41 | cleaned
Those who formerly despised the Word of God find now that they love the Word of God. Those who formerly would not frequent the house of God now long to be where God is publicly preached and worshipped. Those who formerly despised Christians and would have nothing to do with them, find all of a sudden that they prefer their company to the company of the ungodly. If you will turn in your Bibles to 1 John chapter 3, you will find that this is manifested very clearly from the Word of God. 1 John 3, beginning with verse 11. "For this is the message that you heard from the beginning, that we should love one another. Notice Cain, who was of that wicked one, and slew his brother. And wherefore slew he him?"
#55 | 48:42 to 49:37 | cleaned
"Because his own works were evil, and his brother's righteous. Marvel not, my brethren, if the world hates you. We know that we have passed from death unto life because we love the brethren. He that loveth not his brother abideth in death." Notice he said, "We know that we've passed from death unto life because we love the brethren." In other words, there's a renewed affection now. We now love the things of God and the people of God and desire to be with them more than anything else in the world. If you will look in chapter 5, verses 2 and 3, 1 John chapter 5 verse 2, "For this we know, that we love the children of God, when we love God and keep his commandments. For this is the love of God, that we keep his commandments, and his commandments are not grievous."
#56 | 49:38 to 50:41 | cleaned
You see, beloved, when God effectually draws a man to himself, He not only enlightens that mind and subdues that will, but he renews those affections. For now that converted, effectually drawn man loves those things that are holy and godly and are pleasing to God. Many of you can view your own past life. You know how before your conversion you loved to fish on Sunday. You loved to do anything but to come to the house of God. You loved to party and to rant and rave and do everything in the world that was contrary to God and holiness. But now that you've been converted, you long to be in the house of God. You long to hear the word of God. You long to be with the people of God. And the things of this world literally have no taste in your mouth at all. Yea, you despise them. God says we know that we love him when we keep his commandments. And his commandments are not grievous unto us.
#57 | 50:43 to 51:54 | cleaned
Now I could go on. I could show you that some of the fruits of our effectual calling, number one, would be a praying heart. For the Word of God says in Luke chapter 18, "Shall not God hear his elect who cry unto him day and night?" For God gives all of his people a praying heart. Then also you could point out the obedient and holy life. But basically, one may discern whether or not he has been savingly called by asking himself these questions.
#58 | 51:55 to 52:29 | cleaned
Has his mind been enlightened as to his sin, the wickedness, the awfulness, the depravity of it, the justice of God's wrath upon him? Has his mind been enlightened as to the Savior Jesus Christ as our only hope, our only redemption? Has our will or have our wills been subdued? Do we willingly, lovingly, obediently, submissively long to do that which God commands? Or do we do what we do just out of fear or because it's expected of us? And do we love the things of God, and do we love the people of God? You see, beloved, these things make up an effectual call.
#59 | 52:30 to 53:21 | cleaned
Let me give you these three applications. First of all, you must understand, when you examine your own heart, that these three things must be together in your life. God does not just give an enlightened mind and then leave it at that. Nor does He just give a subdued will and leave it at that. Nor does He just give a renewed affection and leave it at that. All three go together. Why?
#60 | 53:22 to 53:49 | cleaned
Because salvation is a whole and complete salvation. It comprises and covers the entirety of man. And when God saves a man, He does not merely just save part of the man. He does not just save half or a third of the man. He saves the total man. And therefore, when God convicts a man, there must be an enlightened mind. There must be a subdued will. There must be a renewed affection. All of this must be. God does not justify someone and then not sanctify them, nor does God sanctify someone and not justify them, but rather justification and sanctification go together. Those whom God declares to be righteous, He makes righteous. And those whom God teaches and brings to His Son, He teaches thoroughly and brings them and they bow to the Lord Jesus Christ.
#61 | 53:50 to 54:56 | cleaned
Secondly, let me point this out. Although every true Christian will have all of what I spoke on this morning, that is, an enlightened mind, a subdued will, and a renewed affection, although every true and genuine Christian will have this in his life, yet not every Christian will have it to the same degree. Or do you not remember our Lord said of that good ground here in Matthew 13, that good seed, some brought forth thirtyfold, some sixty, and some a hundred. What are you saying? Is there some men that are genuinely Christians that you can just see, pow, pow, pow, in every area of their life, the work of Almighty God? There are others that are genuine Christians that you can see some fruit, but not as much as the other. But you see, beloved, what he is saying is, where there is life, there is fruit. It may be merely thirtyfold. It may be a gracious sixtyfold, or it may be a bountiful hundredfold. But there is fruit. And in the life of every true believer, in some degree, one may discern an enlightened mind,
#62 | 54:58 to 56:18 | cleaned
a subdued will and a renewed affection. Then if you would look in your Bibles, please, to 2 Peter chapter 1 and verse 10. 2 Peter chapter 1 and verse 10. I think that you may understand this verse in light of what I preached this morning. 2 Peter chapter 1 and verse 10. You will remember that the Apostle Paul in 2 Corinthians 13 and verse 5 said essentially the same thing.
#63 | 56:19 to 56:52 | cleaned
"Examine yourselves whether you be in the faith or not. Know ye not that Christ dwelleth in you except you be reprobates." Here in 2 Peter chapter 1 and verse 10, Peter says, "Wherefore the rather brethren give diligence to make your calling and election sure. For if you do these things you shall never fail." Now, as I pointed out, this is the way that we perceive our election.
#64 | 56:53 to 57:18 | cleaned
We cannot climb up into heaven and look in the Lamb's book of life and see if our names are written therein. But what Peter says is, if you make sure that you have been called, you are then making sure of your election. For calling is the fruit of election. Those whom he predestinated, Romans 8 says, then also he called, then he also justified, and those whom he justified, then he glorified. And so the apostle says, if you are effectually called by God, you may assuredly deduce that you are God's.
#65 | 57:20 to 58:03 | cleaned
For those whom he chooses, he calls to himself. How do we give diligence to make our calling and election sure? By asking ourselves biblically and honestly, have our minds been enlightened, have our wills been subdued, and have our affections been renewed? Are we the people of God in light, or are we still those that walk in darkness? May God help us to perceive not only our election but do as Peter and Paul commanded, make our calling and election sure.
#66 | 58:03 to 58:49 | cleaned
Our Father, we bow to Thee in the name of Jesus Christ, and thank Thee for Thy truth. We know that Thou art God, and besides Thee there is none other. We thank Thee that Thou hast chosen whom Thou hast chosen. And we thank thee, Lord, according to thy word, it is a great number which no man can number out of every kindred, tongue, tribe, and nation. But yet, Lord, we must confess with the Apostle Paul, except the Lord of the Sabbath had left us a remnant, we should have been as Sodom and Gomorrah. Had you not chosen some, O Lord, none would ever be converted. Thank you, Lord, for your gracious, bountiful, merciful act in choosing sinners unto salvation. Thank you for ordaining the means, that is, Lord, that we repent of our sins and believe the gospel. And thank you, Lord, for sending the Holy Spirit of God who gives us faith, who gives us repentance, and who enables us to embrace and come to Jesus Christ savingly. We do pray, O Lord, for the conversion of sinners.
#67 | 58:51 to 1:00:08 | cleaned
We pray that thou wouldst draw to thyself whomsoever thou wilt, and that thou, O Lord, wouldst be pleased for thine own name's sake to do this. Grant us grace and mercy. In Christ's name we ask it. Amen.
#68 | 1:00:09 to 1:00:28 | cleaned

deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-06T00:16:02Z

The Doctrine of Election - 6

John Weaver | Freedom Ministries

In this sermon, John Weaver concludes his series on the biblical doctrine of election by focusing on how one can discern personal election. He explains that while election is objectively grounded in Christ's work, subjective assurance comes through the fruits of election in the soul, namely effectual calling. Weaver outlines three evidences of effectual calling: an enlightened mind (conviction of sin and revelation of Christ), a subdued will (willing submission to God's will), and renewed affections (love for God, His Word, and His people). He emphasizes that these must be present together, though in varying degrees, and urges believers to make their calling and election sure by examining these fruits.

Opening

Review of Previous Points on Election

Weaver recaps the five points previously covered: the principle, person, period, purposes, and procedure of election, emphasizing God's sovereign choice in Christ before the foundation of the world.

For the Bible says,

Scripture Reading — Ephesians 1:4-5

"according as he hath chosen us in him,"

Objective and Subjective Perception of Election

He distinguishes between the objective way (Christ's work for us) and the subjective way (the Spirit's work in us), noting that personal assurance comes through the fruits of election.

The Necessity of Fruits for Personal Assurance

Citing John Owen and A.W. Pink, Weaver argues that one can only know personal election by its effects—faith, obedience, and holiness—and that disbelief is unwarranted until death.

The Distinction Between General and Effectual Calling

He explains that the general call goes to all, but the effectual call actually brings sinners to saving faith, designating believers as 'the called ones' in Scripture.

But there is another term that is used frequently to designate those who are genuine children of God. The Bible says in Romans 1, verse 6,

Scripture Reading — Romans 1:6

"...among whom also ye are the called of Jesus Christ."

Scripture Reading — Jude 1:1

And number three, they are the called ones. Now, I hope that you're noticing that it is not just the general call that he is talking about. For in the general call, everyone is called and everyone is invited. But here in Jude 1 and verse 1, the called ones are identical to the preserved in Jesus Christ. And the preserved in Jesus Christ are identical to those that are sanctified by God the Father. So here is a peculiar group of people that are designated as the sanctified ones, the preserved ones, yea, the called ones. They are called in such a way that they savingly believe in Jesus Christ. And then if you would look in Revelation chapter 17 and verse 14, once again you will see this designation given very clearly. Revelation chapter 17 and verse 14: "These shall make war with the Lamb, and the Lamb shall overcome them.

Scripture Reading — 1 Peter 2:9-10

"But you are a chosen generation, a royal priesthood, and holy nation, a peculiar people, that you should show forth the praises of him,"

watch it,

Scripture Reading — 1 Peter 2:9-10

"who hath called you out of darkness into his marvelous light."

Now here is a call that comes in such a way that it actually translates you out of darkness into light. And he explains that in verse 10 by saying,

Scripture Reading — 1 Peter 2:9-10

"which in time past were not a people, but are now the people of God, who had not obtained mercy, but now have obtained mercy."

Peter says he called you in such a way as he actually brought you from darkness and put you in the light.

First Evidence: An Enlightened Mind

The Spirit convicts of sin, making one see their utter depravity, and reveals Christ as the Lord of Glory, not merely a historical figure.

Scripture Reading — 1 Corinthians 2:11-14

"For what man knoweth the things of man, save the spirit of man?"

Man, by his own capabilities, can only know the things of man. Then he goes on to say,

Scripture Reading — 1 Corinthians 2:11-14

"...even so the things of God knoweth no man, but the Spirit of God."

The only one who can reveal the depth of the knowledge and the things of God is the Holy Spirit of God. So the apostle says in verse 12,

Scripture Reading — 1 Corinthians 2:11-14

"Now we have received not the spirit of the world, but the spirit which is of God, that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man's wisdom teacheth,"

here it is,

Scripture Reading — 1 Corinthians 2:11-14

"but which the Holy Ghost teacheth. Comparing spiritual things with spiritual."

Scripture Reading — Matthew 9:10-13

"And it came to pass as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples. And when the Pharisees saw it, they said unto his disciples, Why eateth your master with publicans and sinners? But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick."

If you look in 1 Corinthians chapter 1 and verse 18, the Apostle says,

Scripture Reading — 1 Corinthians 1:18-24

"For the preaching of the cross is to them that perish foolishness."

Now watch that. Ungodly, unconverted, reprobate men think the preaching of Jesus Christ is mere foolishness.

Scripture Reading — 1 Corinthians 1:18-24

"But unto them who are saved, it is the power of God."

Notice the difference between the concepts.

Scripture Reading — 1 Corinthians 1:18-24

"For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent. Where is the wise?" "Where is the scribe? Where is the disputer of this world? Hath not God made foolish the wisdom of this world? For after that, in the wisdom of God, the world by wisdom knew not God. It pleased God by the foolishness of preaching to save them that believe. For the Jews require a sign, and the Greeks seek after wisdom. But we preach Christ crucified unto the Jews a stumbling block, and unto the Greeks foolishness. But we preach Christ crucified."

Second Evidence: A Subdued Will

A subdued will willingly submits to God's commands out of love, unlike a subjected will that obeys out of fear; illustrated by Saul's conversion and Ahab's false humility.

Scripture Reading — Acts 9:1-6

"Who art thou, Lord?" And the Lord revealed to him, "I am Jesus." Then if you'll notice in verse 6, "And he trembling and astonished said, Lord, what wilt thou have me to do?"

Scripture Reading — 1 Kings 21:23-29

"And of Jezebel also spake the Lord."

Now Elijah is prophesying against Ahab and Jezebel.

Scripture Reading — 1 Kings 21:23-29

"And of Jezebel also spake the Lord, saying, The dog shall eat Jezebel by the wall of Jezreel. Him that dieth of Ahab in the city the dog shall eat, and him that dieth in the field shall the fowls of the air eat. But there was none like unto Ahab, who did sell himself to work wickedness in the sight of the Lord, whom Jezebel his wife stirred up."

Third Evidence: Renewed Affections

True conversion results in love for God, His Word, and His people, replacing former hatred or indifference, as seen in Saul's transformation.

Scripture Reading — Colossians 3:1-3

"If ye then be risen with Christ,"

that is, if you are truly converted,

Scripture Reading — Colossians 3:1-3

"seek those things which are above where Christ is on the right hand of God. Set your affection on things above and not on things of the earth, for ye are dead and your life is hid with Christ and God."

Scripture Reading — 1 John 3:11-14

"Because his own works were evil, and his brother's righteous. Marvel not, my brethren, if the world hates you. We know that we have passed from death unto life because we love the brethren. He that loveth not his brother abideth in death."

Notice he said,

Scripture Reading — 1 John 3:11-14

"We know that we've passed from death unto life because we love the brethren."

Scripture Reading — 1 John 3:11-14

"For this we know, that we love the children of God, when we love God and keep his commandments. For this is the love of God, that we keep his commandments, and his commandments are not grievous."

Applications and Exhortation

Weaver stresses that all three evidences must be present together, though in varying degrees, and urges self-examination to make calling and election sure.

Scripture Reading — 2 Peter 1:10

"Wherefore the rather brethren give diligence to make your calling and election sure. For if you do these things you shall never fail."

Now, as I pointed out, this is the way that we perceive our election.

The Doctrine of Election - 6

John Weaver | SermonAudio

Lecture Metadata	Details
Speaker	John Weaver
Source	SermonAudio
Media ID	127091538133
Subject	Old Testament Studies
Course	Proverbs: The Fear of the Lord and Wisdom: The Doctrine of Election
Genre	Sermon
Date	2009-01-27
Dictation Name
Book	Book 118: The Doctrine of Election — Chapter 6
Source Timed Segments	68

Lecture Guide

Outline

Review of Previous Points on Election: Weaver recaps the five points previously covered: the principle, person, period, purposes, and procedure of election, emphasizing God's sovereign choice in Christ before the foundation of the world.
Objective and Subjective Perception of Election: He distinguishes between the objective way (Christ's work for us) and the subjective way (the Spirit's work in us), noting that personal assurance comes through the fruits of election.
The Necessity of Fruits for Personal Assurance: Citing John Owen and A.W. Pink, Weaver argues that one can only know personal election by its effects—faith, obedience, and holiness—and that disbelief is unwarranted until death.
The Distinction Between General and Effectual Calling: He explains that the general call goes to all, but the effectual call actually brings sinners to saving faith, designating believers as 'the called ones' in Scripture.
First Evidence: An Enlightened Mind: The Spirit convicts of sin, making one see their utter depravity, and reveals Christ as the Lord of Glory, not merely a historical figure.
Second Evidence: A Subdued Will: A subdued will willingly submits to God's commands out of love, unlike a subjected will that obeys out of fear; illustrated by Saul's conversion and Ahab's false humility.
Third Evidence: Renewed Affections: True conversion results in love for God, His Word, and His people, replacing former hatred or indifference, as seen in Saul's transformation.
Applications and Exhortation: Weaver stresses that all three evidences must be present together, though in varying degrees, and urges self-examination to make calling and election sure.

Major Themes

Key Arguments

Personal election is known only by its effects

One cannot scripturally believe their own election until they see the fruits of effectual calling in their life; until then, they must focus on faith and obedience.

A.W. Pink: 'as for my own personal election, I cannot scripturally believe it... but as God reveals it to me by its effects' (08:47.2-10:06.9).

The effectual call is distinct from the general call

The general call is preached to all, but only the effectual call, worked by the Spirit, results in saving faith and translation from darkness to light.

1 Peter 2:9: 'who hath called you out of darkness into his marvelous light' (19:42.7-20:05.5).

An enlightened mind sees the awfulness of sin and the glory of Christ

True conviction leads one to see themselves as the chief of sinners and to behold Christ as the power and wisdom of God, not merely a historical figure.

1 Corinthians 1:24: 'unto them who are called... Christ the power of God and the wisdom of God' (35:10.9-36:03.5).

A subdued will submits to God out of love, not fear

Unlike Ahab's temporary subjection, a truly subdued will desires God's will and obeys from a renewed heart, as seen in Saul's immediate obedience.

Acts 9:6: 'Lord, what wilt thou have me to do?' (39:20.5-40:23.3).

Renewed affections manifest in love for God and His people

Conversion changes one's desires, leading to love for Scripture, worship, and fellowship with believers, as evidence of passing from death to life.

1 John 3:14: 'We know that we have passed from death unto life because we love the brethren' (49:38.0-50:41.6).

Making calling and election sure requires self-examination

Believers are commanded to examine themselves for the fruits of effectual calling, as calling is the fruit of election and assurance is derived from it.

2 Peter 1:10: 'give diligence to make your calling and election sure' (56:53.1-57:18.9).

Scripture References

Ephesians 1:4-5: Cited as the basis for the principle, person, period, and purposes of election.
2 Thessalonians 2:13: God chose us to salvation through sanctification of the Spirit and belief of the truth.
Ephesians 1:6-8: The objective way of discerning election through the person and work of Christ.
John 10:11: Jesus said, 'I lay down my life for the sheep,' indicating His particular redemption.
John 17: Jesus prayed for the people the Father gave Him, for whom He laid down His life.
Romans 1:6: Believers are called 'the called of Jesus Christ,' a title for genuine Christians.
Jude 1:1: Christians are described as sanctified, preserved, and called.
Revelation 17:14: The saints are called, chosen, and faithful.
2 Thessalonians 2:13-14: God chose us to salvation and called us by the gospel to obtain glory.
1 Peter 2:9-10: God called us out of darkness into light, making us His people.
Proverbs 23:7: As a man thinketh in his heart, so is he; salvation involves a change of thinking.
1 Corinthians 2:11-14: The natural man cannot receive the things of the Spirit; they are spiritually discerned.
Matthew 9:10-13: Jesus came to call sinners, not the righteous; the sick need a physician.
James 2:19: Even the devils believe and tremble; mere intellectual faith is not saving.
1 Corinthians 1:18-24: Christ crucified is foolishness to the perishing but the power of God to the called.
Acts 9:1-6: Saul's conversion: enlightenment, submission, and transformation.
1 Kings 21:23-29: Ahab's false humility contrasted with true submission.
Colossians 3:1-3: Set your affection on things above, not on earthly things.
1 John 3:11-14: We know we have passed from death to life because we love the brethren.
2 Peter 1:10: Give diligence to make your calling and election sure.

Historical References

John Owen: Puritan scholar quoted on the sole lawful way to apprehend election being by its fruits in the soul.
A.W. Pink: Quoted on the obligation to believe the doctrine of election but not personal election until effects are seen.

Important Quotes

the sole way of God's appointment whereby we may come to an apprehension of an interest in election is by the fruits of it in our own souls, nor is it lawful for us to inquire into it or after it in any other way.

John Owen's statement establishes the biblical principle that personal election is discerned only through its effects, not speculation.

Until I believe and obey the gospel, I am under no obligation to believe that Christ died for me in particular.

A.W. Pink clarifies that assurance of Christ's particular death comes after faith, not before.

No man may justly disbelieve in or deny his election until he be in a condition whereby it is impossible for the effects of election to be wrought in him.

Pink argues that one cannot deny their election until death, leaving hope for all while alive.

Lord, what wilt thou have me to do?

Saul's response demonstrates a subdued will, immediately submitting to Christ's lordship.

We know that we have passed from death unto life because we love the brethren.

This verse is a key test of renewed affections and genuine conversion.

give diligence to make your calling and election sure

Peter's command to examine the fruits of calling as the way to assurance of election.

Discussion Questions

[Question]

Why is it impossible to know one's personal election apart from the fruits of effectual calling?

[Context]

Weaver emphasizes that election is known by its effects, not by direct revelation or speculation.

[Question]

What is the difference between a general call and an effectual call, and why is this distinction important?

[Context]

The sermon distinguishes between the outward gospel call and the inward, saving work of the Spirit.

[Question]

How does an enlightened mind differ from mere intellectual knowledge about Christ?

[Context]

Weaver contrasts academic faith with the Spirit-given sight of Christ's glory.

[Question]

What does a subdued will look like in practice, and how is it different from mere outward conformity?

[Context]

Using Saul and Ahab, Weaver illustrates willing submission versus fear-driven subjection.

[Question]

Why is love for the brethren a necessary evidence of passing from death to life?

[Context]

1 John 3:14 is cited as a test of renewed affections.

[Question]

How should the varying degrees of fruit (thirtyfold, sixtyfold, hundredfold) affect our assurance and our view of other believers?

[Context]

Weaver notes that all true Christians bear fruit, but not all to the same degree.

[Question]

What does it mean to 'make your calling and election sure' according to 2 Peter 1:10?

[Context]

The sermon concludes with an exhortation to self-examination based on the evidences given.

Applications

Format deepseek deepseek-v4-pro structured study JSON | Source Commentary.net transcript enrichment

deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T14:52:25Z