According to Scripture, Is God's Grace Resistible? (a paper)

                                                         1. Introduction

Over the centuries, countless theological controversies have arisen. Some of these debates lasted only an inconsequential amount of time while others have not only continued on but have also grown in prevalence and popularity. One such subject deals with a particular element of God’s grace - resistibility.

Most evangelical Christians and theologians agree that God’s grace is awe-inspiring, needed for salvation, and indescribably wonderful. What is not agreed upon, however, is the resistibility of God’s grace. There exists two distinct and opposing views on the matter, both sides boasting prestigious and credible spokesmen.

The purpose of this paper is to examine the arguments that come from both of the differing sides and consequently show that according to Scripture, God’s grace is resistible. Every argument has two sides, but in this case, however, the Scriptures stand to proclaim to the world that there truly is clarity in the matter and that there need not be an overwhelming sense of confusion on the subject. While people may have countless opinions, the Bible does not have countless meanings and the message therein will not change, even when people do not choose to believe.

 2. A Definition and Description of the Two Opposing Views

A discussion on the resistibility of God’s grace should begin with a definition and description of the two opposing views. While there are various levels to which people differ on the subject, the two most popular and most pronounced groups have become known as “Calvinists” and “Arminians.” The group that is well known for their bold claims of irresistible grace are the Calvinists while those who hold to the teachings of resistible grace are the Arminians. Although not everyone who is familiar with the topic claims to officially be a part of either group, it is inevitable that individuals will, if even unknowingly, take a stand in favor of one of the two groups.1

Irresistible Grace (Calvinism)

The belief group known as the Calvinists have an impressive lineup of followers which includes renowned teachers of old such as Ulrich Zwingli, Jonathan Edwards, and, of course, John Calvin himself. Present-day followers include R. C. Sproul, Paul Helm, and the esteemed John Piper. The combined Calvinistic teachings of just these names are exceedingly extensive. It would be impossible to complete an exhaustive study of Calvinism and not encounter the majority of those names.

Describing irresistible grace, John Piper explains,

"I rarely meet Christians who want to take credit for their conversion. There is something about true grace in the believer’s heart that makes us want to give all the glory to God. So, for example, if I ask a believer how he will answer Jesus’s question at the last judgment, ‘Why did you believe on me, when you hear the gospel, but your friends didn’t, when they heard it?’ very few believers answer the question by saying: ‘Because I was wiser or smarter or more spiritual or better trained or more humble.’ Most of us feel instinctively that we should glorify God’s grace by saying: ‘There but for the grace of God go I.’ In other words, we know intuitively that God’s grace was decisive in our conversion. That is what we mean by irresistible grace."2

Becoming more pointed, Piper further clarifies,

"The doctrine of irresistible grace does not mean that every influence of the Holy Spirit cannot be resisted. It means that the Holy Spirit, whenever he chooses, can overcome all resistance and make his influence irresistible...resistance does not contradict God’s sovereignty. God allows it, and overcomes it whenever he chooses...The doctrine of irresistible grace means that God is sovereign and can conquer all resistance when he wills."3 Eighteenth century philosopher and theologian Jonathan Edwards briefly defines what Calvinists mean by irresistible grace by stating, “God’s will is determined by his own infinite, all-sufficient wisdom in everything.”4

Resistible Grace (Arminianism)

The contrasting side of this discussion are the Arminians, the theological class who stand in support of resistible grace. Historical figures who spoke out under the umbrella of Arminianism were theologian and Methodist founder John Wesley; jurist, philosopher, and Christian apologist Hugo Grotius; and, of course, Jacobus Arminius. Joseph R. Cooke, explaining the Arminian view of grace, communicates, “Grace may be defined very simply as unmerited favor. That is, it is kindness shown regardless of whether it is properly earned or deserved.” 5 

Continuing to build on this basic view of grace, Cooke continues,

"There is, however, one absolutely inescapable condition that must be met if grace is to change a person. That grace must be believed. It has to be met by an answering trust...This is why the Scriptures make so much of faith. ‘Believe,’ we read, ‘and be saved.’ ‘Whosoever believes....’ ‘To everyone that believes....’ Over and over again we are confronted with the same demand."6

The groups on both sides of this discussion simultaneously believe that God’s grace is giving to men based on God’s will alone, having nothing to do with men being deserving of the grace. They differ, however, on how men obtain this unmerited grace. The Arminian side points to the multitude of scriptures that emphasize belief and faith on behalf of the individual whereas the Calvinist side claims that God’s chooses particular individuals to enjoy the fruits of his grace. Consequently, God’s grace is not simply free for, as Revelation states, “whosoever will” (Rev. 22:17, KJV) partake but is reserved and disbursed with reservation.

3. An Address of Common Misconceptions on Both Sides

Terminology - “Predestined” & “Chosen”

There are two common misconceptions that arise when discussing the resistibility of God’s grace. The first misconception deals with terminology. The words “chosen,” “election,” and “predestination,” as found in various Bible passages, are often presented as evidence in favor of Calvinism and irresistible grace, such as in Romans 9-11 and Ephesians 1. In these instances, however, the readers are simply noticing these trigger words and not taking the proper hermeneutical approach to biblical interpretation. 

Addressing one example of the many misinterpretations of the Scriptures concerning the subject, James Daane notes, “The Bible knows nothing of an isolated, individualistic doctrine of election...Romans 9-11 does not form a biblical commentary on the truth of individual election. Rather, it is a commentary on the fact of the inviolability of God’s election of Israel as a nation.”7 The same hermeneutical errors occur when discussing the book of Ephesians. While the words “chosen” and “predestined” are used, there arises a great amount of confusion as to what is meant by these passages. It is clear that the apostle Paul is stating that his intended audience has been set apart, but Danne presents a question: "Election to what? To service in blessing the nations with producing Jesus Christ — the real subject and object of God’s electing grace. Ephesians 1, which speaks much about election, is not about individuals and their eternal destinies but about the people of God. The 'you' repeated throughout the chapter as God’s chosen is plural: God’s new people, the church."8

Romans 9:12-13 is another famous passage of Scripture that is used to defend the Calvinistic view of irresistible grace. These verses which reflect on the lives of Jacob and Esau state, “‘The older will serve the younger.’ Just as it is written: ‘Jacob I loved, but Esau I hated.’” Yet simply pausing for only a moment reveals that these verses are not speaking of the individuals named “Jacob” and “Esau.” 

John Wesley declares, "It is undeniable plain, that both these scriptures [verses 12 and 13 of Romans 9] relate, not to the persons of Jacob and Esau, but to their descendants, the Israelites sprung from Jacob, and the Edomites sprung from Esau. In this sense only did “the elder” (Esau) “serve the younger”; not in his person (for Esau never served Jacob) but in his posterity. This posterity of the elder brother served the posterity of the younger."9

Roger E. Olson firmly agrees with Wesley and this interpretation of Romans 9 and also claims,“‘Jacob’ and ‘Esau’ are ciphers for Israel and Edom, and for Paul in Romans 9 they are referring to Israel and the Gentiles, which is the whole burden of Paul in this section of Romans!”10

Often a Bible verse or passage is read alone and consequently interpreted at face value, torn apart from it’s original and appropriate context. This is how blunders such as creating a belief on unconditional election, the theological term for “predestination,” take place. Taking Bible verses out of their original contexts is an extremely dangerous undertaking. Speaking of the many passages of Scripture that are used to “prove” the Calvinistic view of irresistible grace, Wesley rightfully maintains, “Whatever that Scripture proves, it can never prove this. Whatever its true meaning be, this cannot be its true meaning.... No Scripture can mean that God is not love, or that his mercy is not over all his works. That is, whatever it prove beside, no Scripture can prove predestination.”11

The Claims on Both Sides of Having Biblical Proof 

The second misconception that surfaces when discussing the subject of irresistible grace vs. resistible grace is that of biblical proof. The groups on either side of the argument both claim to be supported by biblical evidence. Having already touched on this misconception briefly, the Calvinist side holds only to a small number of passages while the Arminian side is allotted to nearly every other biblical reference on God’s grace. Renowned European theologian Gerrit Cornelis Berkouwer rejects Calvinism’s bedrock passage of Romans 9-11, stating that the passage is becoming widely rejected by other theologians as well. 

Referring to Romans 9-11, Berkouwer notes, “It is being accepted more and more that this passage is not concerned primarily with establishing a locus de praedestinatione as an analysis of individual election or rejection, but rather with certain problems which arise in the history of salvation.”12 Simply put, there is not nearly enough biblical evidence to support the belief of irresistible grace. 

4. The Doctrine of God’s Providence 

God’s Sovereignty & Divine Determinism 

The next topic which must be presented when pondering the differing views of God’s grace is the doctrine of God’s providence, sovereignty, and divine determinism. As already discussed, “predestined” and “chosen” are words many times assumed to have one meaning when, in fact, they may just have another, and possibly less popular, meaning. The most popular interpretation of the terms leaves the God of the universe planning and ordaining each and every little move that will ever happen throughout the history of time and space before the world even existed. This type of thinking can become highly monotonous.

The famous Calvinist theologian John Calvin is most boisterous on the topic of God’s divine determinism, claiming that God is not only aware of everything that happens but also compels and demands that they take place. Expounding on his view, Calvin vividly explains, “Let us imagine, for example, a merchant who, entering a wood with a company of fateful men, unwisely wanders away from his companions and in his wanderings comes upon a robber’s den, falls among thieves, and is slain. His death was not only foreseen by God’s eye, but also determined by his decree.”13 If this statement is not straightforward enough, Calvin continues, “To sum up, since God’s will is said to be the cause of all things, I have made his providence the determinative principle for all human plans and works, not only in order to display its force in the elect, who are ruled by the Holy Spirit, but also to compel the reprobate to obedience.”14

It is at this point in the Calvinistic argument where the assumptions that are being made upon God become rather absurd and, in reality, borderline heretical. It is one thing to believe that God is completely aware of every minute deed and thought which occurs on this planet but a different thing entirely to claim that God decrees every deed and thought. Calvin’s clearly stated that he believes that God not only foreordains the good in this world but he also foreordains the bad. Olson declares, “How could Calvin put it any more bluntly and forcefully than that? God compels the reprobate, the wicked, to obey his will. In other words, even the evil done by wicked people is foreordained and rendered certain by God.” 15 

This is a boldfaced contradiction to the entirety of Scripture! In Psalms 5:4, David wrote, “For you are not a God who is pleased with wickedness” (NIV). There can be no misinterpreting this verse, eloquent in it’s brevity. A myriad of other particular verses and passages argue the exact opposite of this Calvinistic thought. The reality of God’s distain for sin is explicit throughout the writings of David (Ps. 5:4), Isaiah (Isa.1:16,13:11, 59:2), Jeremiah (Jer. 5:25), Paul (Eph. 4:30, 1 Thess. 5:23), and, in reality, the whole of Scripture. 

Looking at more Calvinistic statements on God’s sovereignty makes the situation even more scandalous. In his book The Five Points of Calvinism, Edwin H. Palmer claims, “All things, including sin, are brought to pass by God —- without God violating His holiness”16 In contrast, James, the brother of Jesus, wrote, “For God can not be tempted by evil, nor does he tempt anyone” (James 1:13, NIV). If God is not even morally capable of tempting, he most certainly is not morally capable of forcing an individual to commit sin. Palmer goes on to state, “God’s eternal, sovereign, unconditional, immutable, wise, holy, and mysterious decree whereby, in electing some to eternal life, He passes others by, and then justly condemns them for their own sin —- all to His own glory.”17 The apostle Peter, however, wrote in 2 Peter 3:9, “[God] is patient with you, not wanting anyone to perish, but everyone to come to repentance.” 

Many Calvinist theologians like Loraine Boettner believe that evil doers deserve to go to hell because they “voluntarily chose sin.”18 This is a rather confusing statement coming from individuals with the conviction of irresistible grace. The first element that causes confusion is the fact that this statement does not line up with other Calvinistic beliefs, like those addressed by Palmer and Calvin which were just discussed. The second confusing factor is that if an individual can chose to sin, the individual can also, by definition, chose not to sin. Consequently, an individual can chose to follow after Christ. Mere logic is enough to detect the flaws of the irresistible grace theory. 

The purpose of this discussion on God’s sovereignty is to display the absurdity that comes with the claiming that God foreordains sin. If God does not foreordain people to sin, he most certainly can not foreordain people to an eternity in hell. Consequently, if he does not foreordain individuals to an eternity in hell, he likewise cannot foreordain individuals to an eternity in heaven. Even in the words of Calvinist Palmer, “If God chooses some, then He necessarily passes by others. Up implies down; back implies front; wet implies dry; later implies earlier; choosing implies leaving others unchosen.”19 The logic in Palmer’s statement is undeniable and, because of the flaws associated with the belief of foreordained eternities, can actually be used against him. 

5. God’s Grace is Resistible 

It is at this point in the investigation of irresistible grace vs. resistible grace that the two sides become much clearer and the confusion that so often accompanies the discussion begins to fade away. Irresistible grace is not merely the counterpart of resistible grace, but it is a theological theory derived from hermeneutical errors. Furthermore, even the arguments that proceed from the Calvinist leaders do not make sense or stand behind the whole of the Scriptures. A pertinent quote from Calvinist theologian Boettner reveals, “Predestination and free agency are the twin pillars of a great temple, and they meet above the clouds where the human gaze cannot penetrate.”20 The theological view of irresistible grace seems to confuse even those who hold to it’s belief. The only scene in which irresistible grace can even possibly be deemed plausible is in the life an individual who is already a believer. 

While Calvinism claims that God’s grace is irresistible in all aspects and situations, the claim seems only able to be applied specifically to the lives of those already believers. If a true believer, God’s grace will mold and make the individual into what God desires. Even then though, Daniel Montgomery and Timothy Paul Jones write, “This response doesn’t happen forcibly, with God running roughshod over our wills. Instead, God changes our desires to that we love holiness and long to see God’s justice flow all around us.”21 While this may be accurate, it most certainly does not negate the fact that the Calvinistic claims on the many other aspects of irresistible grace are most obviously in error. 

Evidence Throughout the Scriptures

There are many weaknesses when it comes to the Calvinist argument but, according to Daane, “The basic weakness of decretal theology appears to be precisely its understanding of God’s relationship to the world.”22 The theological belief of resistible grace, or Arminianism, holds the God of the Bible not to be a tyrannical dictator over the lives of men but as an all-powerful Deity who extends to us the freedom to make decisions. God, of course, can intervene at any point he sees fit but he tends to extend permissive will. Olson explains, 

"Non-Calvinists take God’s permissive will more seriously than Calvinists and explain biblical stories such as Joseph and his brothers (Gen. 50) and the crucifixion of Jesus in that way —- God foresaw and permitted sinful people to do things because he saw the good that he would bring out of them. But God by no means foreordained or rendered them certain."23

Further explaining the view of resistible grace, Olson continues: 

"Calvinists appeal to the stories of Joseph and Jesus’ crucifixion to support a vision of God’s providential sovereignty as detailed and meticulous, including evil. Of course, not all biblical scholars or interpreters deduce that doctrine for these stories and events. For example, isn’t it possible that God ‘meant them for good’ in the sense that he could have stopped the events but chose to allow them instead? Most Calvinists will claim there is little if any difference between that and their view, but I will argue the difference is great."24

Taking the evidence as laid out in the Scriptures, the more plausible explanation of terms such as “predestined” and “chosen” is the fact that God knows everything. He is the Alpha and the Omega and he existed at the beginning of time, or at least how humans interpret “time,” and he will exist after heaven and earth pass away.25

While Calvinists claim that God chooses individuals for salvation, Arminians, those in favor of resistible grace, hold to the biblical claim that God extends his permissive will out into the world and allows individuals the freedom and the choice to choose him. Berkouwer notes,

“This doctrine [resistible grace] opposes the so-called ‘predesinationalists’ who teach a double predestination in the sense that God from eternity has foreordained one group to salvation and another as decidedly to preterition, and that Christ did not die for the reprobates.”26 

This doctrine is also affirmed by the Apostle Paul. In his letter to the Romans, he wrote, “The death he [Christ] died, he died to sin once for all” (6:10). There would be no need for Christ to die “for all” if not everyone had a chance to repent and turn to God. It is Bible verses such as this one that destroy the argument of divine determinism. Laying out the facts, Olson notes, “Later Calvinists’ views of God’s providence are largely consistent with Zwingli’s and Calvin’s. In other words, in general, high Calvinism from Zwingli to Calvin to Edwards to Boettner to Sproul to Piper amounts to divine determinism in spite of some Calvinits’ strong objections to that terminology.27

Resistible grace is free grace, never forced but always offered. John M. Frame states, “We all know what grace is: God’s unmerited favor, indeed, his unmerited favor when we deserve wrath.”28 This theology is consistent with the whole of Scripture and is particularly pronounced in the New Testament.29 Christ extends his grace into the world freely, giving everyone in the world the chance to become new in him. Speaking on this new life that is found in and through Christ, Joseph R. Cooke communicates,

"The process [of spiritual life] must, however, have a beginning—-a time when we pass from spiritual death to spiritual life, from alienation apart from God to a living relationship with Him. Before that relationship begins God’s love is meaningless to us. We ignore Him, or we hide from Him, or we walk in terror before Him, burgeoned with a weight of condemnation that no assurance, no effort can remove...Then the meaning of His grace shown upon us. We find that He is not what we had thought."30

Both the Scriptures and this statement from Cooke imply that the Lord can draw individuals towards himself but never does he force anyone to come to a belief in him. Grace is not applied to an individual until the individual chooses to receive said grace. Commenting on the fact that grace must be received, Smith maintains,

"It is sometimes said that ‘grace’ is ‘love at work’; rather, it is ‘love successfully at work’. (sic.) While God ‘loves the world’ of ‘perishing’ sinners, His ‘grace’ needs to be ‘received’ (Jn. 3:16, 1:16). In other words, while God’s ‘love’ is not perfected unless men respond, His ‘grace’, (sic) in Paul’s use of the word, does not operate at all where there is no response."31 In his letter to the church in Rome, the apostle Paul explicitly states that God’s grace is offered freely to everyone. 

In Romans 3:22-24 he wrote, “This righteousness is given through faith in Jesus Christ to all who believe. There is no difference between Jew and Gentile, for all have sinned and fall short of the glory of God, and all are justified freely by his grace through the redemption that came by Christ Jesus” (NIV). This is another verse that does not need leave a great deal to the imagination. Smith, writing on this passage, shows, “‘all’ occurs with the meaning ‘all men’ in a parenthesis about sinners, the phrase ‘being justified freely by his grace’refers back to ‘all them that believe’. (sic) There is, however, the implication that ‘grace’ is offered to all men.”32

Looking solely at the Scriptures, an individual would not have to search hard to find that God’s grace is freely offered to all. The author of Hebrews wrote, “But we do see Jesus, who was made lower than the angels for a little while, now crowned with glory and honor because he suffered death, so that by the grace of God he might taste death for everyone” (2:9, NIV). The apostle Paul, in his letter to Titus, noted, “For the grace of God has appeared that offers salvation to all people” (2:11, NIV). Another monumental passage on resistible grace is Joshua 24:14-15. In these verses, Joshua addresses the people of Israel and says,

"Now fear the LORD and serve him with all faithfulness. Throw away the gods your ancestors worshiped beyond the Euphrates River and in Egypt, and serve the LORD. But if serving the LORD seems undesirable to you, then choose for yourselves this day whom you will serve, whether the gods your ancestors served beyond the Euphrates, or the gods of the Amorites, in whose land you are living. But as for me and my household, we will serve the LORD" (NIV).

Alas, as if the numerous passages scattered throughout the Scriptures where not enough, God, in the very last chapter of the Bible, again extends his invitation to the masses. Revelation 22:17 declares, “The Spirit and the bride say, "Come!" And let the one who hears say, "Come!" Let the one who is thirsty come; and let the one who wishes take the free gift of the water of life” (NIV).

Conclusion

Since it is clear throughout the Scriptures that God’s grace is a gift freely offered to everyone, it is perfectly acceptable to conclude that God’s grace is resistible, for a gift can not be forced. The previously discussed verses are abounding with proof that God’s grace can be resisted, negating the Calvinist teaching of irresistible grace. When focusing only on individuals who are followers of Christ, it does not immediately appear inaccurate to claim that God chose them. It does, however, appear quite differently when the opposite is considered, that God chooses to not save certain individuals. This can not be and is not a possible characteristic of the all-loving, merciful God of the Bible. If this were the case, the Bible would contain a massive contradiction and finding clarity on the saving power of Christ in the Scriptures would become impossible. Not only would the belief of irresistible grace confuse the vast majority of the rest of the Bible, but it would also taint God’s perfect and trustworthy character. If God did not extend free grace, which is by definition resistible grace, to all men, then he consequently choose for certain individual to spend eternity in hell. This type of theology paints God to appear eerily similar to the Devil, which would be a heresy to even consider. 33 

1 Roger E. Olson, Against Calvinism (Grand Rapids: Zondervan, 2011) 104.

2 John Piper, Five Points:Towards a Deeper Experience of God’s Grace (Ross-shire: Christian Focus, 2003) 25-26.

3 Ibid., 26.
4 Jonathan Edwards, Freedom of the Will of The Works of Jonathan Edwards (New Haven: Yale University Press, 1957), 380.
5 Joseph R. Cooke, Free For The Taking: The Life-Changing Power of Grace (Old Tappan: Fleming H. Revell Company, 1975), 23.
6 Ibid., 31-32.
7 James Daane, The Freedom of God: a Study of Election and Pulpit (Grand Rapids: Eerdmans, 1973), 114.
8 Ibid., 139-40.
9 John Wesley, Predestination Calmly Considered, Vol. 10 of The Works of John Wesley: Letters, Essays, Dialogs and Addresses (Grand Rapids: Zondervan), 237.
10 Olson, Against Calvinism, 128.
11 Wesley, Calmly Considered, 556.
12 G. C. Berkouwer, Studies in Dogmatics: Divine Election (Minneapolis: William B. Eerdmans Publishing Company, 1960), 212.
13 John Calvin, Institutes of the Christian Religion, Vol. 20 of The Library of Christian Classics, ed. John T. McNeill, trans. Ford Lewis Battles (Philadelphia: The Westminster Press), 208-9.
14 Ibid., 232.
15 Olson, Against Calvinism, 74.
16 Edwin H. Palmer, The Five Points of Calvinism (Grand Rapids: Baker Books, 1996), 101.
17 Ibid., 95.
18 Loraine Boettner, The Reformed Doctrine of Predestination (Phillipsburg: Presbyterian and Reformed Publishing Company, 1991), 125.
19 Palmer, 106.
20 Boettner, 122.
21 Daniel Motgomery and Timothy Paul Jones, Proof: Finding Freedom Through the Intoxicating Joy of Irresistible Grace (Grand Rapids: Zondervan, 2014), 91-2. 
22 Daane, The Freedom of God, 63.
23 Olson, Against Calvinism, 84.
 24 Ibid., 72.
25 Revelation 1:8.
26 Berkouwer, Dogmatics, 187.
27 Olson, 74.
28 John M. Frame, Salvation Belongs to the Lord: An Introduction to Systematic Theology (Phillipsburg: P&R Publishing, 2006), 260.
29 C. Ryder Smith, The Bibe Doctrine of Grace (London: The Epworth Press, 1956), 56.
30 Joseph R. Cooke, Free For the Taking: The Life-Changing Power of Grace (Old Tappan: Fleming H. Revell Company, 1975) 34-5. 
31 Smith, 60-1
32 Ibid., 60.
33 Olson, 104.