Grace (includes “Common Caricatures”)

The point: Embrace the truth of God's sovereignty as revealed through the scriptures, without seeking to negate or deny other truths.

An analogy of learning English without Greek lessons is used to explain that focusing on one truth (God's sovereignty) does not deny other truths (man's responsibility), just as an English teacher isn't denying other languages exist.

the one who works all things after the counsel of his will directing every process and ordering every event for the fulfilling of his own eternal plan when we say that god is sovereign when the scripture asserts this truth we are stating that everything that comes under the picture of god as the king and lord of his universe ordering all things to the fulfillment of his own plan that is what we mean by the sovereignty of god now the bible also teaches that man is a responsible creature but this is not the focus of our study but in focusing upon this we are not denying what the bible teaches on...

1:27 - 2:51 Read in full sermon

In this part of the sermon: The sermon will now focus on God's sovereignty in grace. Martin outlines the structure of the study: defining the doctrine, tracing its historical unfolding, addressing…

A young woman's distorted view of marriage due to a traumatic home life is used to illustrate how caricatures of a doctrine prevent people from embracing the truth.

Then we want to take something of the history of the unfolding of this doctrine. I believe this will be of great help to us, that when we, if we can view this biblical doctrine in its unfolding from the scriptures and in the history of the church, then we're going to look, and I trust we'll get to this tonight, at the perversions. I'm going to read the first part of this doctrine. You see, the young woman who knows nothing of marriage but what she saw in her own home with a father who came home perhaps drunk and beat his wife and beat his children, she's never going to get married until she ge...

6:00 - 6:35 Read in full sermon

In this part of the sermon: The sermon will now focus on God's sovereignty in grace. Martin outlines the structure of the study: defining the doctrine, tracing its historical unfolding, addressing…

The definition of a caricature as an exaggerated feature of a person is used to explain how misrepresentations distort the doctrine of God's sovereignty.

Before she can enter marriage with a good conscience and a restful spirit, this terrible caricature of what married life is like must be removed from her mind. And I'm convinced that before God's people will embrace the Bible, and the Bible's teaching on the sovereignty of God in grace, we've got to get all these caricatures, these misrepresentations cleared out of the way. For many people are rejecting not the Bible doctrine of God's sovereignty, but they're rejecting a caricature. You know what a caricature is?

6:36 - 7:06 Read in full sermon

Driving home: The reason is not found in himself, but it's found in God.

The hypothetical example of 'Joe Soane' (a saved man) and 'Joseph' (a man who dies in sin) is used to illustrate that the ultimate reason for the difference in their eternal states lies solely in God's sovereign choice, not in themselves.

And here's Joe Soane. And here's Joseph. And here's Ansel. Here's Joseph.

12:20 - 12:23 Read in full sermon

In this part of the sermon: Martin explains how doctrines, initially held in the hearts of believers, become clearly articulated in response to heresy. He uses the Arian controversy (deity of Christ at…

The distinction between a doctrine residing in the 'heart' (common conviction) and being clearly understood and expressed in the 'head' is used to explain how doctrines unfold in church history.

We did this I believe back several years ago with another doctrine. In the hearts of all of God's people, let that represent the common heart consciousness of all Christians. In the heart of all true Christians this doctrine that God is sovereign and grace resides. I've demonstrated it to you because you thank God for your whole salvation, even your repentance and faith. And you pray that God will give repentance and faith to others knowing that unless he does, they'll never repent and believe. So this doctrine is there in the heart of every Christian. Just like the doctrine that Jesus Christ ...

29:48 - 30:26 Read in full sermon

In this part of the sermon: Martin explains how doctrines, initially held in the hearts of believers, become clearly articulated in response to heresy. He uses the Arian controversy (deity of Christ at…

The enjoyment of love for one's wife and children without needing to define or defend it, unless challenged, illustrates how Christians enjoy heart-truths until heresies force clearer articulation.

He goes along enjoying this truth in his heart. When he feels the power of it, he doesn't care to define it and defend it. I don't go around trying to define and defend my love for my wife and my children. Man, I just revel in it and enjoy it. Now if somebody challenged it and said, what do you mean you love your wife? Now I might have to begin to say, now this is what I mean. I don't mean this. I do mean this.

30:48 - 31:09 Read in full sermon

In this part of the sermon: Martin explains how doctrines, initially held in the hearts of believers, become clearly articulated in response to heresy. He uses the Arian controversy (deity of Christ at…

The historical account of Arius denying Christ's deity and the Council of Nicaea's response is used as an example of the church articulating a heart-belief (deity of Christ) in response to heresy.

Now this is what the church did. But along in the 3rd century and into the 4th century, there came a man named Arius. He was a heretic. He was a very impressive man. A very learned man. And this man began to teach Jesus Christ is not God. And he attacked a doctrine that was within the hearts of God's true people. Then what happened? Well, the church had to call a council. And they called the council 325 A.D. The Council of Nicaea. At which time the Christians drew up out of their hearts, based upon the word of God, that truth that Jesus Christ is both God and man, and the truth of the deity of...

31:16 - 32:18 Read in full sermon

In this part of the sermon: Martin explains how doctrines, initially held in the hearts of believers, become clearly articulated in response to heresy. He uses the Arian controversy (deity of Christ at…

The Jehovah's Witness argument that the deity of Christ wasn't believed until Nicaea is used as a negative example of misinterpreting church history regarding doctrinal articulation.

the Jehovah's Witness will tell you. He'll come to you and he'll say, look at this now. See, right here it says that in 325 A.D. the Council of Nicaea pronounced that Jesus Christ is God. Now you see, the early Christians didn't believe it. Why, all the way up until this time, and they, no, no, no. Don't fall prey to that kind of foolishness.

32:18 - 32:36 Read in full sermon

Driving home: To the reformers, the question was not simply whether God justifies believers without the works of the law. That's the first truth. It was the broader question whether sinners are wholly helpless in their sin and whether…

The historical account of Pelagius denying inherent depravity and Augustine refuting him is used as an example of the church articulating the doctrine of sovereign grace in response to heresy.

Now, a little bit later, the church, which obviously when you read the New Testament, they use the terms foreordained, predestined, elect, they use the terms freely. Freely, no embarrassment whatsoever. But a little bit later in the history of the church, in the fourth and fifth, in the fifth century, there came a man, a monk, his name was Pelagius. He was a British monk, and Pelagius declared, man is not inherently depraved and sinful. He is not born in sin in the sense that his will is moving in the direction of evil, that his nature is corrupt. He taught that every man is virtually his own ...

32:48 - 33:53 Read in full sermon

Driving home: To the reformers, the question was not simply whether God justifies believers without the works of the law. That's the first truth. It was the broader question whether sinners are wholly helpless in their sin and whether…

The practices of the Dark Ages, such as belief in salvation through penances, pilgrimages, and relics, are used to illustrate how the truth of sovereign grace was obscured when salvation was externalized.

And so God raised up a man to lead a pronouncement of the scriptural truth, just like back here. He raised up subsequent, and at this time, he raised up Athanasius. So God raised up a man by the name of Augustine, or Augustine, whichever way you want to call it, and Augustine thoroughly refuted the heresy and fallacies of Pelagius, and in so doing, he brought to the surface the common conviction of all Christians that salvation is holy of the Lord, that by nature it left to ourselves we would do nothing but sin and destroy ourselves, and if any of the fallen sons of Adam are ever raised to lif...

33:54 - 34:59 Read in full sermon

Driving home: To the reformers, the question was not simply whether God justifies believers without the works of the law. That's the first truth. It was the broader question whether sinners are wholly helpless in their sin and whether…

A quotation from a scholar is used to emphasize that all leading Protestant theologians of the Reformation were united in asserting man's helplessness and God's sovereignty in grace, making it a core truth of the Christian faith.

repentance by which I am led to embrace that righteousness is fully and solely the work of God. Luther, Calvin, Calvin, and the other great reformers differed on many things. Let me read the statement of one whose scholarship gives him the right to make this kind of a statement whose study of history is more thorough than my own.

36:30 - 36:54 Read in full sermon

In this part of the sermon: The doctrine of sovereign grace is shown to be foundational for early Baptist churches, the modern missionary movement (William Carey, David Brainerd), and great preachers like…

William Carey is cited as an example of a great missionary who held to the doctrine of sovereign grace, refuting the idea that it hinders evangelism.

William who? William Carey. Do you know that William Carey stood 100% in the conviction that the only people who ever get saved are those that God purposes to save? William Carey, father of modern missions.

40:07 - 40:26 Read in full sermon

In this part of the sermon: The doctrine of sovereign grace is shown to be foundational for early Baptist churches, the modern missionary movement (William Carey, David Brainerd), and great preachers like…

David Brainerd is mentioned as another great missionary who believed in sovereign grace.

The great early missionaries in this country, David Brainerd, stood right here. The great preachers. We've all been taught to respect names like Edwards, the early American Puritan, George Whitfield,

40:27 - 40:42 Read in full sermon

In this part of the sermon: The doctrine of sovereign grace is shown to be foundational for early Baptist churches, the modern missionary movement (William Carey, David Brainerd), and great preachers like…

Jonathan Edwards, George Whitfield, and Charles Haddon Spurgeon are listed as respected preachers who all believed in God's sovereignty in salvation, demonstrating its historical impact.

The great early missionaries in this country, David Brainerd, stood right here. The great preachers. We've all been taught to respect names like Edwards, the early American Puritan, George Whitfield,

40:27 - 40:42 Read in full sermon

Driving home: I'll tell you what kills true evangelism. The idea that fallen man can repent and believe of himself.

The anecdote about John Knox and the heathen queen fearing his prayers more than armies is used to illustrate the power and impact of men who believed in sovereign grace.

All of these great preachers, we've been taught to respect them. Robert Murray McShane, John Knox, who shook Scotland, of whom? That heathen queen said, I fear the prayers of Knox more than all the armies. What did these men believe?

40:48 - 41:06 Read in full sermon

The point: Do not be angry with the preacher for challenging unscriptural methods of evangelism like 'deciding for Christ,' aisle walking, and hand raising; instead, come with chapter and verse.

The historical claim that the British Isles were saved from revolution by preaching sovereign grace (rather than man-centered evangelism) is used to demonstrate the doctrine's positive societal impact.

Godless historians say that the British Isles were saved from a revolution such as split France and crippled it to this day. Not because men were told that God came and sort of asked a little help from them in procuring their salvation. No, because they were told that almighty God who could damn the human race and be bloodless in doing it has in his infinite condescension sent a savior. That savior died to purchase salvation for an innumerable company of sinners out of every tribe and tongue and nation.

43:40 - 44:17 Read in full sermon

In this part of the sermon: Martin addresses the first caricature: that God deals with a "neutral man" in election, arbitrarily choosing some for heaven and some for hell from a morally indifferent state. He…

The analogy of a young lady fearful of marriage due to a caricature of it is revisited to explain why many believers are hesitant to embrace the doctrine of election.

What are some of the perversions of this doctrine? Just like that young lady who's fearful to say yes to the young man who asked her hand in marriage because she's got this caricature. She thinks of marriage and a home. All she can think of is that man with bleary eyes and the wild look coming through the door and picking up a chair and crashing it and picking up a broom and hitting the children. You see, she's got a wrong view of marriage and so the very word marriage is distasteful until she gets that idea out of her mind. And I'm convinced again that many of God's people who believe this tr...

46:31 - 47:21 Read in full sermon

In this part of the sermon: Martin addresses the first caricature: that God deals with a "neutral man" in election, arbitrarily choosing some for heaven and some for hell from a morally indifferent state. He…

The metaphor of humanity standing on a 'neutral plateau' with paths to heaven and hell is used to describe a common, but incorrect, caricature of election.

That's downward to hell. This is upward to heaven. Now here's the picture they have of the doctrine of God's sovereignty in Greece. The truth that God chooses men to eternal life. They have the picture that God looks down and he sees all men and these will be representative a man and a woman, representative of all men and women, and he says arbitrarily to people who are neither of themselves fit for heaven nor really deserving of hell, he says, alright, I'll choose to send you to heaven and I'll choose to send you to hell. People say that's not fair. Well that's right, that isn't fair.

47:54 - 48:33 Read in full sermon

In this part of the sermon: Martin addresses the first caricature: that God deals with a "neutral man" in election, arbitrarily choosing some for heaven and some for hell from a morally indifferent state. He…

The metaphor of a 'carload of humanity going at breakneck speed into the pit of eternal burnings' is used to illustrate man's fallen, condemned state, against which God's sovereign choice to save is pure mercy.

Let's never forget, dear ones, and we've been emphasizing this Sunday mornings in our catechetical instructions, as God looks down upon the human race, what does he see? Here's what he sees. He sees the whole carload of humanity going at breakneck speed into the pit of eternal burnings as just that they should burn. God would be perfectly righteous if he let the whole human race feel the consequences of its rejection of God. What is hell?

48:54 - 49:35 Read in full sermon

In this part of the sermon: Martin addresses the first caricature: that God deals with a "neutral man" in election, arbitrarily choosing some for heaven and some for hell from a morally indifferent state. He…

The example of fallen angels not receiving salvation and God's justice in their condemnation is used to argue that God would be just to let all humanity perish, highlighting the graciousness of election.

Hell is God allowing men to feel the natural consequences of rejecting him. God says, all right, you want to live without me? All right, you'll die and spend an eternity without me. I'll let you feel the weight of your choice. And when man fell in the garden and the human race is now a fallen, condemned, doomed race, God could have let the whole human race perish and not one soul in hell could ever raise up a fist and say, God, this was not just. Let me ask you a question. How many of you believe that the angels that fell with Lucifer will end up in hell? How many of you believe that? All righ...

49:35 - 50:18 Read in full sermon

In this part of the sermon: He refutes the second caricature: a "reluctant God" who would deny salvation to a truly seeking sinner. Martin clarifies that a sinner's desire for salvation is itself a work of…

A story of a sinner asking God for mercy, and God checking a book for the name 'Jones' and denying salvation because the name isn't there, is used to illustrate the caricature of a 'reluctant God'.

Now the second caricature is the caricature of a reluctant God. This is the picture I've heard some people paint. Here a poor sinner comes to God conscious that he's lost and undone. He knows that he's going to perish. And he says, oh God have mercy upon me. And God takes out his book and says, now let me see. Is your name written in here from the foundation of the world? Let me see, what's that name again? Jones?

52:13 - 52:39 Read in full sermon

In this part of the sermon: He refutes the second caricature: a "reluctant God" who would deny salvation to a truly seeking sinner. Martin clarifies that a sinner's desire for salvation is itself a work of…

A quote from Robert Murray McShane, "Chosen not for good in me, wakened up from wrath to flee. This was your work Lord, hidden in the Savior's side by the Spirit sanctified," is used to show that a seeking sinner's desire is itself a work of God's grace.

Why was I ever wakened up to be concerned about heaven? Why was I ever brought to the place where I longed for salvation? He says, Lord, as Robert Murray McShane says, chosen not for good in me, wakened up from wrath to flee. This was your work Lord, hidden in the Savior's side by the Spirit sanctified. Oh, get this caricature out of your mind that election is a teaching that God is a reluctant God and he won't say seeking sinners, no. Glorious Bible truth of election is the only man who ever becomes a true seeking sinner is the one who becomes that by the grace of God. Then there's the third ...

53:41 - 54:35 Read in full sermon

In this part of the sermon: He refutes the second caricature: a "reluctant God" who would deny salvation to a truly seeking sinner. Martin clarifies that a sinner's desire for salvation is itself a work of…

The analogy of God providing daily bread through the means of human work is used to explain that God's sovereignty in grace does not negate the use of means like gospel preaching and prayer.

back, I'll be saved, do what I can, I'll be damned, do what I will. No, no, because you see, God has not only chosen the end, but he's chosen the means. How many of you believe that God gives you your daily bread? How many of you really believe that? Do you really believe that?

54:35 - 54:50 Read in full sermon

The point: If you don't have faith to believe the doctrine of God's sovereignty and grace, don't fight it, especially from the pulpit.

A personal anecdote about advising a church member with doctrinal problems to pray and study the Word, rather than argue, illustrates the importance of God's direct teaching.

Be like the Bereans. Receive the Word with readiness of mind, but search the Scriptures. As I told you about one of the men in this church who had some problems, he said, Pastor, I've got problems. I said, I'm not even going to talk about it with you.

58:12 - 58:22 Read in full sermon