CALVINISTIC on SermonAudio

The sermon explores the doctrine of God's absolute sovereignty and foreknowledge, using the story of King Nebuchadnezzar in Daniel 4 as a primary illustration. It argues that God rules over all kingdoms and knows all events from eternity past without being the author of sin or arbitrary in His actions. The preacher distinguishes this biblical view from Calvinistic interpretations, emphasizing that God's sovereignty is harmonious with His holy and loving attributes. Key scriptures such as 1 Chronicles 29, Isaiah 46, and Ephesians 3 are cited to demonstrate that God's eternal purpose centers on redemption through Christ Jesus. The message aims to provide a theological foundation for understanding why God allows evil while affirming His ultimate control and wisdom.

This discussion explored the free offer of the gospel in Reformed theology, beginning with Bunyan's portrait of the "grave person" in The Pilgrim's Progress, whose posture of pleading with men visualizes the minister's role as a passionate herald of divine mercy. Grounding this stance in historical Reformed orthodoxy, we examined how 17th-century Puritan John Howe and 19th-century theologian R. L. Dabney demonstrated that God's indiscriminate offer of salvation is entirely sincere and fully compatible with His immutable, sovereign decree of election. Furthermore, we examined Arthur W. Pink's defense of human responsibility alongside divine sovereignty, before concluding with the refutation of hyper-Calvinist views (such as those of Herman Hoeksema and the Protestant Reformed Churches) by John Murray and R. L. Dabney, who showed that using doctrines like Divine Simplicity or Impassibility to deny God's genuine compassionate desire for the repentance of all sinners misconstrues confessional definitions, replacing biblical revelation with rationalistic speculation.

For much of the 20th century, many academic theologians operated on the assumption that Calvin's successors (Beza, the Westminster Divines, the scholastic tradition) had in some ways betrayed him and traded a warm, Christ-centered theology for cold, rationalistic system-building. Then Richard Muller spent decades in the primary sources and found the picture was substantially wrong. In this final episode of What Did Calvin Actually Say?, Jared sits down with Dr. Cornelis Venema to untangle one of Reformed theology's most consequential scholarly debates and to ask what it means to stand at the end of a tradition rather than cherry-picking a moment from it.

The sermon argues against Calvinist theology by emphasizing God's sovereignty balanced with His love, justice, and human free will. It distinguishes between physical Israel and spiritual Israel, asserting that true believers are part of the seed through faith in Christ. The speaker refutes the idea that God forces destruction, interpreting Romans 9 to mean individuals fit themselves for judgment through their own choices. Furthermore, it clarifies that divine foreknowledge involves God seeing future human decisions rather than preordaining them, thereby preserving both God's justice and the availability of salvation to all who believe.

Election is the unchangeable purpose of God, whereby, before the foundations of the world, He hath out of mere grace, according to the sovereign good pleasure of His own will, chosen, from the whole human race, which had fallen through their own fault from their primitive state of rectitude into sin and destruction, a certain number of persons to redemption in Christ, whom He from eternity appointed the Mediator and Head of the elect, and the foundation of salvation. —Canons of Dort, Article 7 The doctrine of election has sometimes acquired a harsh reputation, particularly if you were introduced to this doctrine by a "cage-stage" Calvinist. But this doctrine, taught so clearly in passages like Deuteronomy 7:6–8 and Ephesians 1:3–6, should inspire gratitude rather than haughtiness. Paul himself erupts in thanksgiving as he explains election, proclaiming "Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing" (Ephesians 1:3). We imitate Paul's gratitude this morning in the hymns we sing, acknowledging that blessings abound wherever Jesus reigns (Jesus Shall Reign) and marveling at how blessed those of us are who fear the Lord (Alleluia! How Blessed The Man—Psalm 112). Because we are His people, His "chosen flock," we come into His gates with thanks (In All The Land Rejoice—Psalm 100). Because Christ calls us to gain His everlasting hall, we rejoice with heart, soul, and voice (Good Christian Men, Rejoice). Because Jesus lives to bless us with His love, we can shout "glory, hallelujah" (I Know That My Redeemer Lives). —Henry C. Haffner

The sermon critiques the Calvinist doctrine of unconditional election, arguing that it undermines human responsibility and the gospel's universal offer. It contrasts this with the biblical view that God chooses believers based on His foreknowledge of their faith in Christ, as seen in 1 Peter 1:2. The speaker emphasizes that election serves to encourage believers by grounding salvation in God's promise rather than human merit or perseverance. Additionally, the text clarifies that Old Testament references to national election, such as Israel's calling, do not dictate individual eternal destiny but highlight God's sovereign purpose. Ultimately, the message affirms that all people have the capacity to respond to God's grace through the light of conscience and the invitation in John 3:16.

"Born of God's will, not free will" – John 1:12-13 I. Some have received Christ (Eph. 2:1-3; Acts 17:28-29; 1 John 3:1) II. Regeneration (Eph. 2:4-6; Titus 3:5-6; Jn. 3:3, 5-8; 1 Jn. 2:29; 1 Jn. 4:7; 1 Jn. 5:1) III. How Christians are NOT born A. Not born of blood (Gal. 3:16; Lk. 3:7-9; Jn. 8:31-39) B. Not born of the will of the flesh (Rom. 9:10-16; Rom. 3:10-12) C. Not born of the will of man

Why are men who profess to know these things not happy — men who talk about them, sing about them, and pay for them? Go circle the if in verse 17, and then ask why the modern church, and the Calvinist with it, want every if struck out of a man's Bible. The Lord Jesus Christ puts the happiness on the doing, and not on the knowing. If ye know these things, happy are ye if ye do them.

The sermon vigorously defends the doctrine of universal atonement against Calvinistic predestination, asserting that salvation is available to anyone who believes. It highlights the scriptural basis for the 'whosoever' promise and critiques theological systems that limit God's love or remove human responsibility. The preacher emphasizes the Holy Spirit's patient invitation to all people and the transformative power of genuine faith in changing a believer's destiny. By citing personal testimony and biblical examples, the message encourages active evangelism and assures listeners of God's desire for every individual to be saved. Ultimately, it calls the audience to embrace the inclusive nature of the gospel and respond to the Spirit's drawing.