Unraveling the TULIP, Part 1

Introduction

Good morning. If we’ll open in the book of Psalms to Psalm chapter 51, please. Psalm 51. As you turn there, consider as you drove to this assembly this morning how many different types of churches you may have passed. How many groups with how many different names, with how many different belief systems could you have stopped in and worshiped God with? But you came here because this church teaches and does, hopefully, and rightfully what is the Word of God. In John chapter 4 and verse 24, we learn that God is spirit, and he is to be worshipped in spirit and truth. And so that is the mission of any Christian to worship God the way he has designated. He gets to decide because he is God. He is our creator, he is our everything.

But in Psalm chapter 51 and in Psalm chapter 58 and other chapters of the Bible we’re going to examine this morning, that there are many types of doctrines that are derived from one or two verses that are all too often plucked out of context and meant to mean something else entirely than to understand what they were written for, what God was trying to intend to us with his inspired word. This morning I want to focus on one of those such ways, and that is called Calvinism. Of course, Calvinism is a school of thought that goes all the way back even to the fifth century, but of course, guess who the namesake is for? John Calvin. This is a system of beliefs, and I truly want to emphasize the word system of beliefs that can be identified through the acronym TULIP.

And by the way, this is what they would even teach about it. It can be identified by tulip, and we’re going to break down what that stands for in just a moment. But I want us to consider two aspects as we go through this doctrine this morning. First of all, as always, what is God trying to teach us? How do we as Christians connect with our Almighty God? And how do we please our Almighty creator and giver of all good things? But secondly, let’s consider as we move through this. Consider how many different ways and in how many different groups have these beliefs infiltrated? And might they even have infiltrated our thoughts and minds? And let’s focus rather on what God says rather than what man has postulated.

1. Calvinism Is a System Beginning With Sovereignty

When it comes to Calvinism, we have to understand that it is a system. And that system begins very importantly with the idea that God is sovereign. Now, of course, you know what being sovereign is, sovereign is having complete control over a situation. Now, if you think about God being sovereign, is he sovereign? Yes, he is. The question is not, is God sovereign? The question is, what does it mean that God is sovereign? As we discussed Calvinism this morning, consider that there are any number of versions of it, you can be on this side on a sliding scale all the way to this side. But on the extreme, some of the sovereignty ideas of God go all the way to the point that there is nothing that has ever happened, up to and including me falling off the platform this morning that God didn’t foreordain.

And of course, you see the problem with that because they postulate on the extreme end that if God is truly sovereign, then there is no free will. Now, of course, many Calvinists are more in the middle and they say God is over all, and certainly there’s no problems biblically with understanding that God deals and is the head of kingdoms of men. We see that in the Old Testament time and again. And certainly, even with the fall of Rome, we understand from Revelation and prophecies all the way back in the book of Daniel, God is absolutely in control. But if we are going to understand Calvinist thought, you have to see how it works together. Starting with the idea that in the beginning, God is incredibly sovereign in every extreme way possible, and that means that when man is born in total depravity, that we have an issue.

Of course, the tea and tulip standing for total depravity. We’re going to go through what each of these means, but essentially quickly, it means that man is born evil. Man is born in sin with a sinful state, a sinful predisposition. And we cannot and will not try to find God. That is the teaching of total depravity. We cannot find God even if we wanted to, and we would not want to even if we could. That’s how we’re so born. Because remember, God is sovereign. And so if we’re going to be remedied from this awful situation, the good news that is offered according to this doctrine is the idea of unconditional election. That is before the foundation of the world, that God chose by number and perhaps depending on who you are, by name, those who would be saved.

And of course, what does that also mean? He also knew by number and by name who would be lost. It is unconditional. It cannot be rebuked or rebuffed, and people make arguments against that, but their own language defies them. We’ll see that as we move forward. Thirdly, that there is the idea of limited atonement. This is the most controversial of the five points of tulip, because even many Calvinists disagree, there are four-point Calvinists and five-point Calvinists. Limited atonement, quickly stated, is the idea that Jesus did not die for the sins of the whole world. But he died for who? Only the elect. Why would that be? Well, remember, if God’s sovereignty is perfect and cannot be stained by human free will, the idea of unlimited atonement is repulsive to Calvinists because it means that Jesus wasted his blood on sinners who would reject him.

And that is viewed as a strike against the sovereignty and good plan of God. Fourthly, we have the eye, irresistible grace, that the only way to turn to God from our totally depraved state is that if you are fortunate to be one of the unconditionally elected, God will work within you, open your heart, open your mind, and then and only then will you find God and be pleasing to him. And of course, if it is all God, if you are born in a sinful state that you cannot and will not get out of, if he has unconditionally elected you, Jesus has died in a limited atonement way for you as the elect, and God has sealed you and given you over to his kingdom through his irresistible grace, then the idea of perseverance of the saints is there.

2. Total Depravity

The modern day translation is once saved, always saved. And of course, you see, if you take each of these parts together, there is a system to it. So what we’re going to do this morning is to break it down line by line and see is this biblical? And keep in mind that if any one of these links on the chain breaks, the entire system is broken. One missing cog makes this an unfortunately errorful system. So consider with me this morning the idea of total depravity. On many of these I’ll give my quick definition for the purpose of time. Due to Adam’s original sin, man is born into a sinful condition where he cannot and will not do what is good. Consider Psalm chapter 51 now. Read with me the first several verses, understanding the context of what David is writing about in this Psalm and what is often taken out of this.

In verse 1 of Psalm 51, have mercy on me, O God, according to your steadfast love, according to your abundant mercy, blot out my transgressions. Wash me thoroughly from my iniquity, and cleanse me from my sin. For I know my transgressions, and my sin is ever before me. Against you, you only have I sinned and done what is evil in your sight, so that you may be justified in your words and blameless in your judgment. Note very carefully with me, verse 5. Behold, I was brought forth in iniquity, and in sin did my mother conceive me. So this idea, of course, verse five, you can see how this would fit the idea of total depravity. How was David saying he’s born in verse five? Born into iniquity, the first part of the verse.

And the second part, in sin even did my mother conceive me. Of course, you have a couple problems with that, not the least of which is if sin is passed down through the mother, it makes the other passage we’re going to get to in Romans chapter 5, being that’s passed down through Adam’s lineage a major problem that has to be chosen between. But moreover, what is the purpose and context of this psalm? Perhaps you have notes before it in Psalm 51. When is David issuing this prayer of asking for forgiveness and cleansing from his sin and iniquity? After his sin with Bathsheba. He’s praying to God, recognizing that God and God alone, because of his abundant mercy, because of his steadfast love, is a forgiving God.

If he will be sought after, if we will confess our sins and turn from that unrighteousness.

So does verse 5 literally mean is David taking a step out to say, the only reason I committed this sin is because I was born sinful, and I had no right but to choose. Well, first of all, that doesn’t fit the context. Secondly, you can tell there’s obviously figurative language if you keep reading. You see that he wants to be washed clean. He wants to be made white as snow. When you see those pictures, do we think that there is some sort of heavenly garment somewhere that needs to be put into a washing machine or put with one of those useful tied bleach pens and needs to be made white? Of course not. Figurative language. He wants to be cleansed from his unrighteousness. This is the prayer of David.

Notice Psalm 58, verse 3, though, more ammunition to the idea that we are born in a sinful state. Let’s see if we can figure out how to understand this verse properly. In Psalm chapter 58, beginning in verse 1. Do you indeed decree what is right, you gods? Do you judge the children of man uprightly? No. In your hearts you devise wrongs. Your hands deal out violence on earth. The wicked are estranged from the womb. They go astray from birth speaking lies. This is, I kid you not, one of the verses presented in defense of total pravity, because in verse 3, how are we born? Estranged from the womb. Second part of verse 3 astray from birth speaking lies. What is the immediate problem without even considering other contextual ideas in Psalm 58 of interpreting it that way?

Which infant do you know is born speaking? We don’t have to get to the lies part. An infant born speaking.

It is figurative language. This is obviously not meant to be taken literally. At the beginning of verse 3, or excuse me, verse 4 even continue, they have venom, like the venom of a serpent, like the deaf adder that stops its ears so that it does not hear the voice of charmers or of the cunning enchanter. Do we think the context of this is the psalmist saying, you know what, we’re just born sinful. We’re born committing sin. No. There are major issues with that viewpoint that Jesus takes up in Matthew 18, we’ll see in just a moment. But turn with me to a very important passage in Romans chapter 5. How is it that we would be born with sin? Why would we be born into that state?

Romans chapter 5 is perhaps the key to understanding this once and for all. And Romans chapter 5. Read with me beginning in verse 12. And note the wording very clearly in verse 12, 13, and 14. Romans chapter 5, beginning in verse 12. Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned. For sin indeed was in the world before the law was given, but sin is not counted where there is no law. Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come. So you go back to verse 12 and you see there it is.

How did sin into the world? Through Adam, through one man’s sin. But note the end of verse 12, very important. Yes, death came through sin. Yes, death spread to all men, but why? The end of verse 12? Because all sinned. It was not because of Adam, it was because all sinned. And you see that double down on in verse 14. Yes, death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam. Why was death spreading? Why was sin spreading? Was Adam the first? Absolutely he was. Were the consequences of Adam and Eve’s sin? Death, separation from God? Absolutely they were. But when you consider in verse 14 that the sinning that was going on in the world after Adam was not like the transgression of Adam, and that death spread to all men because all sin, we recognize even in this very passage, is the answer to the idea that we are responsible for Adam’s sin.

But to make that more clear, let’s see what the Bible says on this topic in general. Turn with me to Ezekiel chapter 18. If you can take away one passage this morning, Ezekiel chapter 18 is the one to do. If you highlight, if you if you want to leave a marker, this is an important passage to know. In Ezekiel chapter 18. Notice with me beginning in verse 19. Now keep in mind, Adam, being the first man would certainly take us from the Old Testament till now. So disqualifying this passage on the basis of it being in the Old Testament doesn’t stand the test of time. In verse 19 of Ezekiel 18, note this carefully. Yet you say, why should not the Son suffer for the iniquity of the Father?

When the Son has done what is just and right and has been careful to observe all my statutes, he shall surely live. Verse 20 of the rule very clearly.

The Son shall not suffer for the iniquity of the Father, nor the Father suffer for the iniquity of the Son. The righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself. But if a wicked person turns away from all his sins that he has committed and keeps all my statutes and does what is just and right, he shall surely live. He shall not die. If you continue reading, Ezekiel basically identifies every possible situation. Well, if you take a wicked person and they turn to do righteousness, they will live. Well, what if there’s a righteous person who turns and rejects God and lives wickedly? They shall surely die. Verse 20 is the rule who will die and why? The soul who sins shall die.

That certainly backs up the correct interpretation of Romans chapter 5 and verse 12, and in verse 14, the point that Paul was making. But even if you continue down the scriptures and for time we won’t consider back in Romans chapter 5 and verse 18, not only did death into the world through one man, Adam, but if you look at verse 18, what did Christ bring? Jesus brought life. So if you take the passage as literally as they take to say, through Adam, man inherited sin and will die for all time, then you have to be a universalist. That is that when Jesus came, all men will forever be saved. Of course, that’s not the interpretation. The idea is that Jesus came to offer salvation to those who would take up the offer of God.

And of course, in Matthew chapter 18 and verses 1 through 5, what is Jesus’ stance towards little children? Does he view them as sinful creatures born from the womb, speaking lies figuratively or literally? Of course not. In Matthew chapter 18 and verse 1, at that time, the disciples came to Jesus saying, Who is the greatest in the kingdom of heaven? And calling them a child, he put him in the midst of them and said, Truly I say to you, unless you turn and become like little children, you will never enter the kingdom of heaven. Whoever humbles himself like this child is the greatest in the kingdom of heaven. Whoever receives one such child in my name receives me. But whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened around his neck and to be drowned in the depth of the sea.

The question is, is the Calvinist position about being born into sin a sinful condition correct? Or is Jesus in Matthew 18, when he tells us to be like little children? Are little children born innocent until they sin, until they violate God’s will? Or are they born with Adam’s sin? Passages like Ezekiel chapter 18 make it clear. Who will die? The soul who sins. The Son shall not suffer for the iniquity of the Father. And of course, by the way, as Ezekiel also says, the Father shall not suffer for the iniquity of the Son. God is very clear on this issue. The idea that we could not seek him is obviously violated by other passages that we’ll see as we go throughout the two up this morning.

3. Unconditional Election

But consider very clearly that the idea of total depravity lacks in two major fronts. One, that we cannot come to God who has offered us salvation. But number two, we absolutely are not born in sin. We do not inherit sin. And if we did, we would be just as likely to inherit the righteousness that Christ bring. It cannot be both ways. Consider with me secondly this morning, the idea of unconditional election. Consider this idea that God has fordained a set number of creation, by the way, this includes mankind and angels, depending on which document you’re looking at, to eternal life, while the rest, of course, are sentenced to everlasting punishment. Look at me in the book of Acts in Acts chapter 13 to see a couple examples of this.

In Acts chapter 13, as you turn there, note what was Paul’s mission as an apostle? He had a special calling. Yes, he interacted with Jews, but he also was going to be the apostle to the Gentiles. And here in Acts chapter 13, you see some of that work being done. In fact, if you pick up in verse 44, you’ll see why that happened. In Acts 13 and verse 44, the next Sabbath, almost the whole city gathered to hear the word of the Lord. But when the Jews saw the crowds, they were filled with jealousy and began to contradict what was spoken by Paul, reviling him. And Paul and Barnabas spoke out boldly, saying, It was necessary that the word of God be spoken first to you.

Since you thrust it aside and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles. For so the Lord has commanded us, saying, I have made you a light for the Gentiles, that you may bring salvation to the ends of the earth. And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life, believed. Do you see it? Do you see the unconditional election there at the end of verse 48? As many as were appointed to eternal life, believed. Now, there are many problems with that in the context. First of all, why were the Gentiles even receiving the word at this point? Who rejected it? The Jews. Note verse 45 again, very carefully.

In verse 45, when the Jews saw the crowds, they were what? Filled with jealousy. What was their next move as a result of their jealousy? They began to contradict what Paul was saying. They were reviling him. And note Paul’s response in verse 46, and let’s see if this fits in with the idea of unconditional election and total depravity. Is it God who sentenced these Jews to be jealous to contradict Paul to revile him? Verse 46, Paul and Barnabas spoke out boldly, saying, It was necessary that the word of God be spoken first to you, since you thrust it aside and judge yourselves. You see that in verse 46, unworthy of eternal life. Behold, we are turning to the Gentiles. How was it that these Jews, who at least as of this moment were not obviously among the elect?

How was it that they were judged unworthy? By themselves. Who made them reject the will of God? They did. When presented with the gospel message, they rejected it. Of course, the devout Calvinists would say that this is exactly as God said, and because God is sovereign, man has no right to look at God and blame him for our sin. We can’t look at God and say, Why did you not make me of the elect? Because that’s God’s prerogative, is how the idea goes. But look back at Acts chapter 4, and let’s see if perhaps this will help us understand it even better. In Acts chapter 4, note with me as the believers are praying for boldness, note the context of this prayer. Beginning in verse 27, we’ll pick up the reading.

In Acts chapter 4 and verse 27. For truly in the city they were gathered together against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, to do whatever your hand and your plan had predestined to take place. And now, Lord, look upon their threats and grant to your servants to continue to speak your word with all boldness while you stretch out your hand to heal, and signs and wonders are performed through the name of your holy servant Jesus. And when they had prayed, the place in which they were gathered together was shaken, and they were all filled with the Holy Spirit, and continued to speak the word of God with boldness. As we consider, of course, you see the money verses, verse 28 here, to do whatever your hand and your plan had predestined to take place.

There it is. But is that what God was saying? Is that what the apostles were praying about? Note the context of verse 27. What was it that God had predestined to take place? What was it that was in God’s plan? And verse 27. For truly in this city, Jerusalem, they were gathered together against your holy servant Jesus, both Herod and Pontius Pilate. Now, what part of the story of Jesus do Pontius Pilate and Herod have in common with? The crucifixion of Jesus. Was this not God’s plan from the beginning that Jesus would come and die on the cross for the sins? By the way, spoiler alert, for the whole world? Absolutely it was. What was Jesus anointed to do? To be our Savior, to deliver us from our sins for those who would humbly seek him, who would come to God through faith, who would believe that he is, and that he is a rewarder of those who diligently seek him.

4. Two Problems With Unconditional Election

Those are the terms God outlined through the sacrifice of Jesus whom he anointed. That was God’s plan. Not just to send Jesus for some arbitrary purpose for some number of elect that God had chosen out of a hat or through some other process because he’s God that we cannot question. That is not the context of this verse, it is not the context of the scriptures, and you’ll see that in a couple ways. Consider two problems with unconditional election this morning, and the lesson will be ours, and we’ll finish with part two next Sunday morning. Consider Exodus chapter twelve. I think this is a critical passage. For anyone who tries to understand what faith is, and are we saved by faith alone? Or is there anything that will save us?

Does God expect anything from us before miraculously infusing us with the Holy Spirit? Before giving us irresistible grace, making us part of the unconditionally elect, that is apparently our birthright. Notice in Exodus chapter 12 how God dealt with the Jews. And again, remember, regardless of this being an Old Testament passage, if this is how God has been from before the foundation of the world, the Old Testament passages are just as important to understand how God dealt with his chosen people, the Jews. In Exodus chapter 12, where do we find ourselves in biblical history? Well, on the precipice of the tenth plague in Egypt. As Moses has gone to Pharaoh nine times and said, Let my people go, and Pharaoh has essentially said no every time, at least by the end of it.

So God’s going to bring what plague? The death of the firstborn in all the land of Egypt. There’s a problem with that. What is the problem with the death of the firstborn in all the land of Egypt if you extend it out a little bit to the land of Goshen as well? That’s where the Israelites are. So how is God going to deliver the elect? How is God going to deliver his chosen people Israel? Let’s read carefully if he sits back and tells them, I’ll take care of this, you do nothing, or if there’s something for them to do that makes it no longer unconditional, but conditional, on the sense of them trusting in God. In Exodus chapter 12, beginning in verse 1. The Lord said to Moses and Aaron in the land of Egypt, this month shall be for you the beginning of months.

It shall be the first month of the year for you. Tell all the congregation of Israel that on the tenth day of this month, every man shall take a lamb according to their father’s houses, a lamb for a household. And if the household is too small for a lamb, then he and his nearest neighbor shall take according to the number of persons, according to what each can eat, you shall make your count for the lamb. Your lamb shall be without blemish, a male a year old. You may take it from the sheep or from the goats, and you shall keep it from the fourteenth day of the month, when the whole assembly of the congregation of Israel shall kill their lambs at twilight. Now note this next section very carefully, in verse 7.

Then they shall take some of the blood and put it on the two doorposts and the lintel of the houses in which they eat it. They shall eat the flesh that night, roasted on the fire, with unleavened bread and bitter herbs, they shall eat it. Do not eat any of it raw or boiled in water, but roasted its head with its legs and its inner parts. And you shall let none of it remain until the morning. Anything that remains until the morning you shall burn. In this manner you shall eat it, with your belt fastened, your sandals on your feet, and your staff in your hand, and you shall eat it in haste. It is the Lord’s Passover. Verse 12 and 13 are very critical to our understanding of this.

Verse 12, for I will pass through the land of Egypt that night, and I will strike all the firstborn in the land of Egypt, both man and beast, and all the gods of Egypt, I will execute judgment. I am the Lord. Notice verse 13, the first phrase so important here. The blood shall be a sign for you on the houses where you are. And when I see the blood, I will pass over you, and no plague will befall you to destroy you when I strike the land of Egypt. This is important for two reasons. First of all, consider does God put value in signs? A little bit of off topic, but as we discussed the idea of faithfulness, and what is God’s condition of faithfulness? What does he tell the Israelites to keep at the beginning of verse thirteen?

To keep the sign that he has given. By killing the lamb that they had designated, that God had designated, putting the blood on the doorpost and the lintel of the house, did they earn their salvation? The illustration I commonly use that most people know. I don’t know too much more about him, but we know who Superman is, right? Well, not our husband. Yeah, we know Superman. What is Superman’s big weakness? Kryptonite. He can’t work through it or something. I don’t know exactly how that works, but it’s his biggest weakness, right? Sometimes we even say that’s that person’s kryptonite. It keeps him from being able to be Superman. Did the blood from this type of lamb offered at this time of day and put up on the doorpost and lintel of the house keep God from being able to enter the house of the Israelites and take the life of the firstborn?

Was it the Spirit of God’s kryptonite? Of course not. Could God work through this? Of course he could. But how did he deliver the Israelites? And who did he deliver? Not just the Israelites, but the Israelites who kept the sign that God had given to them. It didn’t matter that it was just a sign. It didn’t matter that God was doing the salvation. It didn’t matter that God was doing the work and would not be stopped by the blood. What we know from the story is that God is faithful, and that those who are faithful to our faithful God on the terms that he has outlined for us, those are who God will save. Those are to whom God will offer salvation. It is not some system of unconditional election.

Because what happened to all those who did not have the blood of the Lamb on the doorpost and lintel of the houses. We recognize in verse 29 at midnight, the Lord struck down all the firstborn in the land of Egypt, from the firstborn of Pharaoh who sat on his throne, to the firstborn of the captive who was born in the dungeon, and all the firstborn of the livestock. And of course, it was then and only then that Pharaoh relented. And so when we see passages like Acts chapter 2 and verse 38, when Peter was asked, What shall I do? And he says, Repent and be baptized in the name of Jesus Christ for the forgiveness of your sins. It doesn’t mean that we have earned salvation by doing what God said, by doing what Peter outlined.

God has offered us this branch. How do we contact the blood of Jesus? Unconditionally? No. By doing what he has said. God says, if you do this, you can be my child. And so we take his hand. It is not unconditional at all. But secondly, with regards to the election aspect of this, consider 1 Timothy chapter 2 and verse 4 as we come upon our two final passages this morning. In 1 Timothy chapter 2 and verse 4, what is our sovereign God’s decree? What is his plan for mankind? In 1 Timothy chapter 2. Beginning in verse 1, of course, says this outline for prayers that we should be keeping. First of all, then I urge that supplications, prayers, intercessions, and thanksgiving be made for all people, for kings and all who are in high positions that we may lead a peaceful and quiet life, godly and dignified in every way.

This is good and it is pleasing in the sight of God our Savior, who desires what in verse 4, all people to be saved and to come to the knowledge of the truth. What does our God who is sovereign, who is mighty, who is faithful, who is loving, want? He desires that all men be saved. Of course, how does that happen? If you look in Acts chapter 10, you’ll see the answer, and you’ll see that it is not a system of unconditional election at all. It isn’t some sort of barrier that God set up that only if you’re from this tribe or this people or speak this language or have these customs. God makes his will very clear for us. In Acts chapter 10, Peter had to learn what was a startling lesson to him.

Something very easy to us, and I gotta tell you, as a Gentile, I’m very thankful that this is God’s system, that God’s salvation, the sacrifice of Jesus was for Jew and Gentile alike. And Peter had to learn in the case of Acts chapter 10 with Cornelius that Gentiles were absolutely part of the kingdom of God. Absolutely part of the kingdom of the Lord. But as we see in Acts chapter 10 and verse 34, what did Peter realize that was unique, that was special in this important moment in the world in the biblical history? In verse 34, Peter opened his mouth and said, Truly I understand that God shows no partiality. What does he say in verse 35? But in every nation, anyone who fears him and does what is right is acceptable to him.

In verse 34, it strikes the very idea of unconditional election from our sovereign God. If God truly desires that all men be saved, and he shows no partiality, verse 34, he would not have this system. But secondly, even if you move past that, how is it that we come to God? Is it through unconditional election? Of course not. Is it through some period or place where you’re born? Of course not. In any nation, everyone who fears him and does what is right is acceptable to him. Now, of course, the Calvinist answer continues through the system of Tula, especially when we get to the idea of irresistible grace. That those who are called by God, those who are sealed with the Spirit through that irresistible grace, they will be the one who fear him and does what is right.

Conclusion

And so next Sunday morning, Lord willing, when we continue the study, we’ll see how do you answer such a challenge? How do we understand what God’s will is? But consider, in way of wrapping up this morning, as you see in verse 34 and 35, we serve a great God, a God that goes far beyond our God. Before the Calvinist God. We serve a God who goes far beyond our concept of what God should be like. We serve a God who loves all, anyone who will seek him. The question for me and for us all is do we fear him? Will we do what is right? And if we do love our God that much, and Jesus did not die in a limited fashion, but for the sins of the whole world, will you choose to follow him this morning?

Will you go to God in prayer with me at this time? Our dear God and most gracious and loving Heavenly Father. We thank you for this wonderful day that you’ve blessed us with. We’re thankful for the opportunity to wake up, to be in good enough health to come and to join others in praising you. We pray and humbly ask and require that you help us understand what is your will, that when we worship you, that when we praise you, when we live out our lives, that we will do so in a manner pleasing in your sight, that we will correctly understand what your will is, rightly dividing the word of truth, and be your children. We’re thankful to you for sending Jesus to die on the cross for our sins, that we have a chance to be with you.

We pray that we make the choice that you’ve blessed us with, with our free will to worship you, to understand who you are, and to seek you, striving to be holy as you are holy. We’re thankful for you making your way of salvation possible for us. We pray that we reach out and take your hand that’s offered. That we will come when you say, that we will trust and obey your will. Thank you for all of your blessings. Be with those who are sick, be with those who are unable to be here this morning. It’s in your Son’s name we do pray. Amen.