Cork Free Presbyterian Church, 10 Briarscourt (Annex) Shanakiel, Cork, Ireland Pastor: Colin Maxwell. Email:



Read: John 6:35-44/65

The Doctrine of Irresistible Grace

Recap: Thus far we have considered that God has planned every event that comes to pass and this plan extends to the work of salvation. We then saw that man is totally depraved and this necessitates God making the first move. God's election of certain individuals is not conditional upon any faith foreseen. Men believe because they are elect and not vice versa. In the last study, we saw that Christ died only to redeem those whom God elects. It is impossible that Christ should bear away the sins of the non elect and then have the non elect pay the same penalty for their sins in hell. The question now is: How does the elect sinner, dead in trespasses and sins, enter into the reality of Christ's work for him on the Cross?


Apart from those who profess faith/evidence the fruits of the Spirit, we cannot tell who the elect are among those still without any profession. As far as the preacher is concerned, every single person is still potentially elect and he is to have the gospel presented to him and pleaded with to be saved.

A) Show from the following verses the indiscriminate nature of Gospel preaching:

Mark 16:15

Matthew 28:20

Revelation 5:9

Acts 13:38-41/46

" The gospel is to preached indiscriminately to the elect and to the reprobateÖ" (Calvin: Commentary on Isaiah)


Both the Bible and experience shows us this truth.

A/ Pick out the key phrases in the verses below which show how far a reprobate can go with God without actually being saved:

Hebrews 6:4-5

 [Note these verses can prove to be very disturbing to consider. They were certainly played out in the life of Judas Iscariot. They are serious warning verses from God. They should drive us to Christ. They do not and cannot negate the simple fact that even the weakest faith in the finished work of Christ saves eternally. Remember our next study is on the perseverance of the saints.]

B/ What light does Genesis 6:3 throw on this subject?

 C/ What was the charge which Stephen brought against the Jewish Council above whom he was arrayed and would be eventually martyred? Acts 7:51 What are the key damning words?


At this stage, we should note that the theologians usually differentiate between the outward call of the gospel and the inward call of the Spirit, although (as far as the elect are concerned) the two are synonymous. The outward call is the call of the gospel preacher preaching the gospel. Many are called but few are chosen. The inward call is the prompting of the Spirit of God using the preaching to convict men of sin, righteousness and judgement to come (John 16:8) Often even the elect, thought yet unsaved, sinner will reject this call to repentance.

Did you believe the first time you heard the gospel?

Did the Apostle Paul? (Cp Acts 7:54/59/8:1/9:1-6)


It is the will of God that His elect will respond positively to the indiscriminate preaching of the gospel. This will cannot know frustration (Isaiah 46:10/Proverbs 19:21)

What does John 5:40 relate about the reason why sinners are not yet saved?

What further light does John 6:44/65 throw the reason?

 Who will be drawn to Christ according to John 6:37?

How is the same thought worded in Romans 8:30?

Relates how Jeremiah 31:3 shows that this is automatic:

How do you reconcile these thoughts with 1 Timothy 2:4 where we read that God will have all men to be saved and come unto the knowledge of the truth?

[The answer to this perhaps lies best in the following comments from CH Spurgeon in his sermon on this very text. Sorry it is a little on the long side, but it is well worth reading and is unsurpassable in its wisdom.

I do not intend to treat my text controversially. It is like the stone which makes the corner of a building, and it looks towards a different side of the gospel from that which is mostly before us. Two sides of the building of truth meet hereÖIt is quite certain that when we read that God will have all men to be saved it does not mean that he wills it with the force of a decree or a divine purpose, for, if he did, then all men would be saved. He willed to make the world, and the world was made: he does not so will the salvation of all men, for we know that all men will not be saved. Terrible as the truth is, yet is it certain from holy writ that there are men who, in consequence of their sin and their rejection of the Saviour, will go away into everlasting punishment, where shall be weeping and wailing and gnashing of teeth.

What then? Shall we try to put another meaning into the text than that which it fairly bears? I think not. You must, most of you, be acquainted with the general method in which our older Calvinistic friends deal with this text. "All men," say they,- "that is, some men": as if the Holy Ghost could not have said "some men" if he had meant some men. "All men," say they; "that is, some of all sorts of men": as if the Lord could not have said "all sorts of men" if he had meant that. The Holy Ghost by the apostle has written "all men," and unquestionably he means all men. I know how to get rid of the force of the "alls" according to that critical method which some time ago was very current, but I do not see how it can be applied here with due regard to truth. I was reading just now the exposition of a very able doctor who explains the text so as to explain it away; he applies grammatical gunpowder to it, and explodes it by way of expounding it. I thought when I read his exposition that it would have been a very capital comment upon the text if it had read, "Who will not have all men to be saved, nor come to a knowledge of the truth." Had such been the inspired language every remark of the learned doctor would have been exactly in keeping, but as it happens to say, "Who will have all men to be saved," his observations are more than a little out of place. My love of consistency with my own doctrinal views is not great enough to allow me knowingly to alter a single text of Scripture. I have great respect for orthodoxy, but my reverence for inspiration is far greater. I would sooner a hundred times over appear to be inconsistent with myself than be inconsistent with the word of God. I never thought it to be any very great crime to seem to be inconsistent with myself; for who am I that I should everlastingly be consistent? But I do think it a great crime to be so inconsistent with the word of God that I should want to lop away a bough or even a twig from so much as a single tree of the forest of Scripture. God forbid that I should cut or shape, even in the least degree, any divine expression. So runs the text, and so we must read it, "God our Saviour; who will have all men to be saved, and to come unto the knowledge of the truth."

Does not the text mean that it is the wish of God that men should be saved? The word "wish" gives as much force to the original as it really requires, and the passage should run thus- "whose wish it is that all men should be saved and come to a knowledge of the truth." As it is my wish that it should be so, as it is your wish that it might be so, so it is Godís wish that all men should be saved; for, assuredly, he is not less benevolent than we are. Then comes the question, "But if he wishes it to be so, why does he not make it so? " Beloved friend, have you never heard that a fool may ask a question which a wise man cannot answer, and, if that be so, I am sure a wise person, like yourself, can ask me a great many questions which, fool as I am, I am yet not foolish enough to try to answer. Your question is only one form of the great debate of all the ages,- "If God be infinitely good and powerful, why does not his power carry out to the full all his beneficence?" It is Godís wish that the oppressed should go free, yet there are many oppressed who are not free. It is Godís wish that the sick should not suffer. Do you doubt it? Is it not your own wish? And yet the Lord does not work a miracle to heal every sick person. It is Godís wish that his creatures should be happy. Do you deny that? He does not interpose by any miraculous agency to make us all happy, and yet it would be wicked to suppose that he does not wish the happiness of all the creatures that he has made. He has an infinite benevolence which, nevertheless, is not in all points worked out by his infinite omnipotence; and if anybody asked me why it is not, I cannot tell. I have never set up to be an explainer of all difficulties, and I have no desire to do so. It is the same old question as that of the negro who said, "Sare, you say the devil makes sin in the world." "Yes, the devil makes a deal of sin." "And you say that God hates sin." "Yes." "Then why does not he kill the devil and put an end to it?" Just so. Why does he not? Ah, my black friend, you will grow white before that question is answered. I cannot tell you why God permits moral evil, neither can the ablest philosopher on earth, nor the highest angel in heaven.

This is one of those things which we do not need to know. Have you never noticed that some people who are ill and are ordered to take pills are foolish enough to chew them? That is a very nauseous thing to do, though I have done it myself. The right way to take medicine of such a kind is to swallow it at once. In the same way there are some things in the Word of God which are undoubtedly true which must be swallowed at once by an effort of faith, and must not be chewed by perpetual questioning. You will soon have I know not what of doubt and difficulty and bitterness upon your soul if you must needs know the unknowable, and have reasons and explanations for the sublime and the mysterious. Let the difficult doctrines go down whole into your very soul, by a grand exercise of confidence in God.

I thank God for a thousand things I cannot understand. When I cannot get to know the reason why, I say to myself, "Why should I know the reason why? Who am I, and what am I, that I should demand explanations of my God?" I am a most unreasonable being when I am most reasonable, and when my judgement is most accurate I dare not trust it. I had rather trust my God. I am a poor silly child at my very best: my Father must know better than I. An old parable-maker tells us that he shut himself up in his study because he had to work out a difficult problem. His little child came knocking at the door, and he said "Go away, John: you cannot understand what father is doing; let father alone." Master Johnny for that very reason felt that he must get in and see what father was doing -a true symbol of our proud intellects; we must pry into forbidden things, and uncover that which is concealed. In a little time upon the sill, outside the window, stood Master Johnny, looking in through the window at his father; and if his father had not with the very tenderest care just taken him away from that very dangerous position, there would have been no Master Johnny left on the face of the earth to exercise his curiosity in dangerous elevations. Now, God sometimes shuts the door, and says, "My child, it is so: be content to believe." "But," we foolishly cry. "Lord, why is it so?" "It is so, my child," he says. "But why, Father, is it so?" "It is so, my child, believe me." Then we go speculating, climbing the ladders of reasoning, guessing, speculating, to reach the lofty windows of eternal truth. Once up there we do not know where we are, our heads reel, and we are in all kinds of uncertainty and spiritual peril. If we mind things too high for us we shall run great risks. I do not intend meddling with such lofty matters. There stands the text, and I believe that it is my Fatherís wish that "all men should be saved, and come to the knowledge of the truth." But I know, also, that he does not will it, so that he will save any one of them, unless they believe in his dear Son; for he has told us over and over that he will not. He will not save any man except he forsakes his sins, and turns to him with full purpose of heart: that I also know. And I know, also, that he has a people whom he will save, whom by his eternal love he has chosen, and whom by his eternal power he will deliver. I do not know how that squares with this; that is another of the things I do not know. If I go on telling you of all that I do not know, and of all that I do know, I will warrant you that the things that I do not know will be a hundred to one of the things that I do know. And so we will say no more about the matter, but just go on to the more practical part of the text. Godís wish about manís salvation is this,-that men should be saved and come to the knowledge of the truth.]


In other words, it applies to the heart the worth and work of the Person of the Lord Jesus Christ. This is the new birth that enables the sinner to repent and believe the gospel and so experience all the wonders of God's salvation.

A/ How does John 5:25 describe this act?

B/ How does Acts 26:18 describe this act?