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BY THE AUTHOR
Dr. W. Robert Cook, Th.D
By common grace …
is meant that influence of the Spirit,
which in greater or lesser measure,
is granted to all who hear the truth.
Charles Hodge (1797-1878)
The common call consists of the preached word,
addressed to men's ears and souls,
together with (in most, at least),
the common convincing operations of the Holy Ghost.
This call is made generally
to the whole human race in Scripture,
and specifically to each adult
to whom the gospel comes.
Robert L. Dabney (1820-1898)
Given the holiness of God and the sinfulness of man it is no wonder that God in justice moved once to destroy the human race by water and will again act in judgment to destroy the material creation by fire. The wonder is that he does not summarily judge our generation, as well. Why did he not destroy Noah and his family, too? Why will there yet be a day of opportunity for today's rebels? Because God is a God of grace (Gen. 6:8). Why in the midst of man's inhumanity to man is there still such a beautiful thing as mother love? Why in the midst of the insanity of the arms race and nuclear stockpiling is it possible for man to add a column of figures and reach the correct sum or to reason from fact to fact and arrive at a logical conclusion? Because God is a God of grace.
I. Introduction
A. Various Uses of the Term "common grace
1. Reformed usage
a) All but the elect
It is sometimes used to refer to any grace experienced by the non-elect.
b) All creatures
It may be used to refer to grace shared commonly, or all gifts to all men other than saving grace. It is sometimes enjoyed in greater measure by the unregenerate.
c) The ordinary works of God only
This usage covers all the regular works of God’s grace to the exclusion of those benefits enjoyed by men that come from special revelation but are not saving.
2. Arminian usage
The Arminian theologians interchange the terms "common" and “sufficient” grace. This grace is viewed as sufficient to enable the unrighteous to turn to God and receive Jesus Christ as Savior.
B. A definition
The first two elements of the following definition are taken from Louis Berkhof [i] with the addition of, a third item. Common grace refers to:
i. Those general operations of the Holy Spirit, whereby he, without renewing the general or special revelation, that sin is restrained, order is maintained in social life, and civil righteousness is promoted; or,
ii. Those general blessings such as rain and sunshine, food and drink, clothing and shelter, which God imparts to all men indiscriminately where or in what measure it seems good to Him; or
iii. That work whereby mankind is convicted of sin, righteousness and judgment. With the third part of this definition we have enlarged the concept beyond the typical Reformed statement.
C. The Need for Common Grace
3. The debasing effects of sin (Rom. 1:21-32)
Otherwise men and situations would be ultimately self-and others-destructive.
4. The judicial effects of sin (Rom. 5:12-21)
Otherwise guilt would be overwhelming.
5. The corrupting effects of sin (Rom. 3:10-18; Eph. 2:1-3)
Otherwise moral decay would dominate society.
6. The deceiving effects of sin (Jer. 17:9)
Otherwise rational thought and deed would be impossible.
7. The debilitating effects of sin (John 6:44)
Otherwise man would be unable to perform any (non-redemptive) good.
8. The blinding effects of sin (2 Cor. 4:4)
Otherwise evil would never be recognized as such.
D. The Evidences of common grace
1. The performance of any outwardly noble and gracious works
The exercise of such noble acts as altruism, bravery, and parental love is evidence of common grace.
2. The fact that man is not as manifestly evil as he could be
The declaration of God in the Old Testament that "the iniquity of the Amorites is not yet full" (Gen. 15:16) is an example of this truth. The very fact that judgment does not fall immediately and that repentance is yet possible (Acts 17:30-31) is an evidence of common grace.
3. The fact that truth and wisdom may be found outside Christian circles
"Common grace, together with the reflection of the glory of God in created human nature, is responsible for the fragments of wisdom and truth that exist in the non-Christian religions and also in the moral codes of the great civilizations of pagan antiquity" [ii]
II. Common Grace in General
A. The Means (Divine Providence)
1. The light of revelation (Rom. 1:18-20; 2:14-16).
General revelation is found in the natural creation and in man's conscience identifying and distinguishing, in broad strokes at least, God from all else.
2. Human government (Rom. 13:1-7)
Government has been ordained to reward good and to restrain and punish evil.
3. A testimony of righteousness (Matt. 5:13; Col. 4:6)
The believer's witness should have the effect of preserving society from evil.
4. The presence of the true, good and beautiful (Phil. 4:8)
God has placed in the realm of nature and of ideas many things to adorn and enhance our world.
5. Awareness of God's judgments (Rom. 2:2-3)
The knowledge that God is a God of justice is designed to restrain the progress of evil.
B. The Purpose and Result
1. The restraint of sin (2 Thess. 2:6-8; Gen. 6:3; cf. Job 1:12; 2:6)
As Donald Bloesch correctly notes, "Common grace is the grace of preservation by which man's rapacity is restrained. Indeed, if it were not for common grace, the world would fall into anarchy and disorder, but God preserves his created order out of his mercy so that people may hear the good news of redemption through Christ and turn to him and be delivered from their sins." [iii]
a) The key passage; an exegesis (2 Thess. 2:6-8)
1) The fact of restraint (6a)
i. The sequence of events. Note the "time" words in verses 6-8: "now," 6; "already,” 7; “know," 7; “until," 7; "then," 8.
ii. Governing textual principles. The restraint may be described with both neuter and masculine gender. The power is known to the Thessalonians. It must be greater than Satan to hold back the lawless one. It must be removed before his appearance. Any satisfactory interpretation of the passage must account for all four principles.
iii. The problem of identification. The restraint is viewed in verse 6 as neuter and in verse 7 as masculine. Also it (he) is unnamed. Several suggestions have been advanced as to the identity of this force. They fall into three categories: a human being—Paul; some form of government—the Jewish state, the Roman empire, the principle of human government; and, a supernatural being—Michael the archangel, Satan, God. Of these several options the most widely held and most credible possibilities are the Roman Empire and God. These two will be considered and in doing so the limitations of the other views will become apparent.
The most commonly held interpretation of the passage probably is that it is some form of human government that is in view, represented in Paul’s day by the Roman Empire.
In favor of this view is:
· The fact that the man of lawlessness and the mystery of lawlessness would logically be held back by law as administered by government;
· That it explains the change in gender in the participle (“that which restrains”; “he who restrains”), for government may be viewed impersonally or as personified in the ruler or those who govern and enforce the law;
· That it harmonizes with Romans 13:1-7 where Paul clearly views government and the administrators thereof as a restraint upon sin;
· That it helps explain the rather obscure nature of the passage, that is, he is indefinite in his description so as to avoid censure from the government for suggesting it will be removed; and
· That it was the view of most of the early church fathers.
The disadvantages of this view are:
· That Gentile dominion (Luke 21:24; Rev. 11) continues until the second coming of Christ while this restraining force is removed at the beginning of the seventieth week of Daniel;
· During the tribulation period, while the man of lawlessness is in power, there will be a super-government (Rev. l3:7-8);
· That government is a force to restrain civil lawlessness, not spiritual lawlessness; and
· That the man of lawlessness is empowered by Satan (v. 9) and no human government can be said to restrain him. It should be noticed, before proceeding to the preferred view, that this last named problem likewise effectively cancels out each other proposed identification other than Satan and God. That it is not Satan is seen from the fact that this would have Satan working at odds with himself and that to make the restraining person Satan the verb katechō (hold back, restrain) must be translated as "hold sway" which neither fits the context nor has any other New Testament precedent.
The most likely interpretation of this difficult passage is that this restrainer is a member of the Godhead, probably the Holy Spirit. This is supported by the fact that God (the Holy Spirit) is the only power which can qualify for all of the requirements of the passage. This is seen in that:
· He is properly referred to by either the neuter or masculine gender. The word pneuma (Spirit) is a neuter noun and when used of the Holy Spirit may be referred to by either neuter or masculine pronouns (see Eph. 1:14 where the masculine hos—who—is used; also in his role as Paraclete he is referred to by masculine demonstrative pronouns, ekeinos). Or, it may be that the neuter has in view the power of the Spirit and the masculine his person.
· It is quite conceivable that the Thessalonians knew of this facet of his ministry by previous instruction from Paul (Acts 17:1-9; cf. Gen. 6:3).
· The only power greater than Satan is God.
· The Spirit's earthly ministry will apparently be modified during the tribulation period as Satan and sin are temporarily allowed greater prominence.
· And, it is the Holy Spirit who is usually the member of the Godhead who is the active agent in the application of God's program.
The primary objections which can be raised against this view are
· Why does Paul refer to this power in such a veiled manner if it is the Holy Spirit? But perhaps it is not as veiled as it first appears. It is very apparent that Paul assumed that the Thessalonian believers understood him. In this case identity is determined by the action, which must be of God, rather than by name (see Heb. 10:5, 37 as an example of this principle as it relates to Christ).
· In what sense can it be said that God (the Holy Spirit) will be taken out of the way since God is omnipresent? The answer to this objection can be found in the distinction between the Spirit's presence and his ministry in the world. It is true that the entire Godhead is always in the world in the sense of divine omnipresence but it is not true that they are always present in the same way or with the same purpose or ministry. It is not uncommon to read of God coming and going in relation to some function. To say the restrainer is removed is not to say his presence in the earth ceases or even that other of his ministries do not continue. Rather, it is to say that his ministry in the restraint of sin will in some sense be different.
2) The purpose of restraint (6b)
The aim of the restraint is that the man of lawlessness may be revealed in his time. Just as there is an express time in God's timetable for all other things, including the appearance of his Son (Gal. 4:4), so there is for this one. His appearance is under the control of a higher power.
3) The reason for restraint (7a)
The mystery of lawlessness is already at work, that is, Satan's secret purpose is now in process of fulfillment but God is controlling even this.
4) The removal of restraint (7b-8)
This will be accomplished by removal, in the sense noted above, of the restraining one at which time the lawless one will be revealed. The phrase ek mesou genetai may be translated "be taken out of the way," "be removed" or, literally, "come to be out of the midst." Dean Alford points out that this phrase is used in classical Greek literature "of any person or thing which is taken out of the way, whether by death or other removal." [iv] Some understand this phrase to mean come into prominence and refer it to the man of lawlessness but the most logical subject for the verb (genetai) is "he who restrains."
b) The doctrine: a summary
1) What is taught?
i. By the intervention of God (the Holy Spirit) the purposes of evil are being restrained from full manifestation, today, so as to facilitate the fulfillment of his purpose in this age.
ii. At a future, unspecified point, again to accomplish God's purposes, this particular work will cease.
2) What is not taught?
i. This does not teach that God (the Holy Spirit) is removed from the world.
ii. This is not a basis for a pretribu1ationa1 (or any other) view of the rapture, although the two events (removal of restraint and rapture of the church) may coincide.
2. The delay of judgment (Isa. 48:9-10; Rom. 2:4; 9:22; 2 Pet. 3:9)
3. The maintenance of some degree of rationality, morality and truthfulness among men (Acts 17:26-27; Rom. 2:14-15)
4. The provision of abundant natural blessings (Ps. 145: 9, 14- 16; Matt. 5:44-45; Acts 14:16-17)
5. The facilitation of his purposes among the elect (Isa. 45:1-7, esp. v. 4)
III. The General Call of the Gospel
A. A definition
The general call is "that gracious act of God whereby he invites sinners to accept the salvation that is offered in Christ Jesus." [v]
B. Its Character
It is not necessarily efficacious (Mark 16:15-16; Matt. 22:14; John 5:39-40; 1 John 5:10).
1. It does not have within it that which assures positive (saving) results.
"Many are invited (called) but few are chosen."
2. It is universal (Rev. 22:17, cf. John 16:8)
That is, it is addressed to all although not necessarily heard by all.
As Shedd points out, to make this assertion immediately leads to the question, "If the atonement of Christ is not intended to be universally applied, why it should be universally offered?" [vi] This is a question which must be answered by any who hold that only the elect of God will be saved. His entire discourse on this subject is most worthwhile [vii] but the following will summarize his main points. He first gives several reasons involving God's relation to the offer of the gospel.
The gospel offer is to be made to every man because: 1. It is the divine command. Matt. 16:5… 2. No offer of the atonement is possible, but a universal offer... 3. The atonement is sufficient in value to expiate the sin of all men indiscriminately; and this fact should be stated because it is a fact... 4. God opposes no obstacle to the efficacy of the atonement, in the instance of the non-elect... 5. The atonement of Christ is to be offered indiscriminately, because God desires that every man would believe in it... 6. It is the non-elect himself, not God, who prevents the efficacy of the atonement... 7. The offer of the atonement is universal, because, when God calls upon men universally to believe, he does not call upon them to believe that they are elected, or that Christ died for them in particular. He calls upon them to believe that Christ died for sin, for sinners, for the world; that there is no other name under heaven given among men whereby we must be saved; that the blood of Christ cleanseth from all sin; and that there is no condemnation to them that are in Christ Jesus. The atonement is not offered to an individual either as an elect man or as a non-elect man; but as a man, and a sinner, simply... 8. The atonement is to be offered to all, because the preacher is to hope and to expect from God the best and not the worst for every man... 9. The atonement is to be offered to all men, because even those who shall prove in the Day of Judgment to be non-elect do yet receive blessings and benefits from it.
He then lists reasons for the universal offer involving man's relation to the offer.
1. The atonement is to be offered to every man, because it is the duty of every man to trust in it... 2. The offer of Christ's atonement for sin should be universal, because it is the most impressive mode of preaching the law... The offer of the atonement is consequently a direct means of producing a sense of guilt and condemnation, without which faith in Christ is impossible... 3. The offer of the atonement to an unbeliever is adapted to disclose the aversion and obstinacy of his own will.
3. It is bona fide (Rom. 3:3-6)
It is not "tongue-in-cheek" or merely apparent, "Otherwise how will God judge the world?" if he is not just in his offer.
C. Its Components (John 16:7-11) [viii]
1. The nature of conviction
a) As to origin—it is of the Holy Spirit (16:7-8)
It is the Spirit in his role as Paraclete who convicts
b) As to agency—it is through believers (16:7-8).
In verse 7 the Lord says he will send the Paraclete to you (the disciples) and in verse 8 he notes that when he comes (to you) he will convict.
c) As to concept
1) The verb elengko
It means “bring to light” or “expose”; a process of rebuke which leads to conviction although not necessarily a correct decision.
2) The individual is put in the place of decision making
The option of neutrality is removed.
2. The specific matters of conviction (16:8)
Sin, man's problem, righteousness, God's provision and judgment, the rejector's punishment are the items concerning which he convicts. This, in turn, should guide us in gospel preaching.
3. The object of conviction (16:8)
The world, although the use of “they” in verse 9 shows that it is the world viewed as individuals.
4. The ground of conviction (16:9-11)
a) The world's unbelief in Christ
This is the essence of sin for it is to judge God's word regarding his son as false and to assert personal independence of God.
b) Christ’s return to the Father
Christ is shown to be the one whom he claimed to be and has done what he claimed to do. "Going to the father and being seen no more are indications that the righteous work of the righteous Son is completed." [ix]
c) Satan’s judgment
To be identified with him is to be identified with a condemned master and ultimately to share in judgment as well.
D. Its Significance
1. The purpose of the general call
Thereby God demonstrates his sovereignty over his creation in:
i. Expressing his holy and righteous abhorrence of sin;
ii. Expressing his gracious and loving attitude toward sinners.
2. The result of the general call
a) Those who reject it are justly condemned on that basis.
b) Those who by God's grace receive the gift of faith are regenerated by the Holy Spirit.
c) That is, in such cases, it is supplemented by the special grace of God, or his effectual call.
[i] Louis Berkhof, Systematic Theology, p. 436
[ii] Donald Bloesch, Essentials of Evangelical Theology, 1,91
[iii] Ibid.
[iv] Dean Alford, The Greek Testament, III, 291
[v] Berkhof, op. cit., p. 458
[vi] W. G. T. Shedd, Dogmatic Theology, II, 482
[vii] Ibid., pp. 482-89
[viii] See W. Robert Cook, The Theology of .John, pp. 76-78 for a more extended presentation.
[ix] Cook, op. cit, p. 78
