So what is Common Grace or gratia communis? I want to answer this briefly before we hammer out the different consequences to holding Common Grace and also what it means to hold to common grace and the free offer of the gospel. One of the most simple and profound definitions is from Charles Hodge. Common grace is "that influence of the Spirit, which in a greater or less measure, is granted to all who hear the truth." On this John Murray says that "to this presence and influence of the Spirit then, according to Dr. Hodge, we are indebted for all the order, decorum, refinement and virtue, as well as the regard for religion and its ordinances, which exist in the world. To it we owe 'the skill of artisans, the courage and strength of heroes, the wisdom of statesmen'."
Again the son of Dr. Charles Hodge, A. A. Hodge, gives a similar definition but John Murray shows that both are restricted views of Common Grace, in that 1. Common Grace is restricted to the human sphere, 2. It is restricted to the rational, moral and religious spheres, 3. It is restricted to those operations of the Spirit, on the minds, consciences and hearts of men, that are mediate through the truth.
The definition is best when in broader terms than these. It is better defined "as every favour of whatever kind or degree, falling short of salvation, which this undeserving and sin-cursed world enjoys at the hand of God." (JM) How powerful is this truth?! How every man owes not only their existence but any shape or kind of good in this life to God?
Dr Herman Kuiper writes on Common Grace and is set forth as a standard on the subject, but I can't get my hands on his book! Thus I am dependent on others to give his logic. He, apparantly, categorizes Calvin's classifications of grace as it is manifested to man as follows:
1. Universal Common Grace- Grace common to all creatures who make up this sin cursed world. It "touches creatures as creatures."
2. General Common Grace- Grace common to all human beings in distinction from the rest of creation. It "pertains to men as men."
3. Covenant Common Grace- Grace Common to all those who live within the covenant. "To all elect and non-elect covenant members."
Within each classification there remains the general and particular bestowing of grace with different degrees. It should also be noted that the order from 1-3 becomes more limited and increases in value.
For a basic understanding of common grace, we would do well to get to grips with 3 points.
The Doctrine of Common Grace has been Neglected:
There are interesting words written by Louis Berkhof in his systematic theology where he says, "Since the days of Calvin the doctrine of common grace was generally recognised in Reformed Theology, though it is also met with occasional opposition. For a long time, however, little was done to develop the doctrine. This was in all probably due to the fact that the rise and prevalence of Rationalism made it necessary to place all emphasis on special grace."
The emphasis on special grace is necessary, obviously! But we should never do so to the detriment of the doctrine of common grace. In our homes, churches and bible colleges, there must be a clear understanding of this Reformed doctrine or we are left open to fractures and errors in our theology. Preaching Common Grace alongside Special or Saving Grace helps man to see the gospel more fully and clearly. A clear view of just how God is gracious is necessary for the proper understanding of scripture. Let's take note of Berkhof's five points on the fruits of Common Grace:
1. The execution of the sentence is stayed- Isa 48:9; Rom 2:4
2. The restraint of sin- Gen 20:6; Rom 13:1-4
3. The preservation of some sense of truth, morality and religion- Acts 17:22; Rom 1:18-25
4. The performance of outward good and civil righteousness / justitia civilis- Luke 6:33
5. Many natural blessings- Psalm 145:9, 15-16; Matt 5:44-45; Gen 39:5
These 5 points on Common Grace relate then to the second main point.
The Doctrine of Common Grace answers a Major Question:
"How is it that this sin-cursed world enjoys so much favour and kindness at the hand of its holy and ever-blessed Creator," as John Murray frames the question.
Berkhof also frames it well when he questions, "How can we explain the comparatively orderly life in this world, seeing that the whole world lies under the curse of sin? How is it that the earth yields precious fruit in abundance and does not simply bring forth thorns and thistles? How can we account for it that sinful man still 'retains some knowledge of God, of natural things, and of the difference between good and evil, and shows some regard for virtue and good behaviour'? What explanation can be given of the special gifts and talents with which natural man is endowed, and of the development of science and art by those who are entirely devoid of the new life that is in Christ Jesus? How can we explain the religious aspirations of men everywhere, even of those who did not come in touch with the Christian religion? How can the unregenerate still speak the truth, do good to others, and lead outwardly virtuous lives?"
John Calvin answers this question when he says, "The most certain and easy solution of this question, however, is, that those virtues are not the common properties of nature, but the peculiar graces of God, which he dispenses in great variety, and in certain degree to men that are otherwise profane." To Calvin is ascribed credit for drawing out and forming the doctrine from the Word of God. John Murray states that "On this question Calvin opened not only a new vista but also a new era in theological formulation."
The Doctrine of Common Grace is distinctly Reformed:
For a thorough examination of the various historical viewpoints on common grace do refer to Van Till's excellent lecture for the material. That is not so much the issue here. I want to show, simply, how that common grace has been developed and defined in Reformed and Calvinistic theology. There is no doubt that there is no sanctifying, saving or redeeming influence outside of special and specific grace in the gospel as applied by the Holy Spirit. But it was John Calvin who developed alongside the doctrine of particular grace that of common grace, and since then, the Reformed tradition has upheld the validity of common grace.
It is correct to say that our present understanding of common grace has resulted much from Calvin's helpful distinction. Calvin disagreed with other Reformers of his day in maintaining that the natural man 'of himself' can "do no good work whatsoever and strongly insisted on the particular nature of saving grace." But he developed with this view of man's 'total depravity' the doctrine of 'common grace,' as already defined. Thus the reason why it is important to properly understand and preach this doctrine. The doctrine was developed as a counterpart to total depravity in Reformation Theology. Furthermore, in the words of Robert L. Reymond, "... common grace... serves the purposes of special grace." And to summarize (without giving it full justice, read it yourself) a highly valuable piece of writing by John Murray, he says, "Without common grace special grace would not be possible because special grace would have no material out of which to build its structure." Common grace is more than a sideline doctrine in Reformed thinking, far be it an enemy, but a friend.
The majority within the Reformed Faith have held along with 'Total Depravity' and 'Special Grace' the place for 'Common Grace.' This is the case with the confessions of the Reformation and most of the Reformed writers. The few proofs I will raise in this blog post are organised and multiplied in the excellent book of Rev David Silversides, "The Free Offer: Biblical and Reformed." The whole argument here set forth runs counter to the well studied yet erroneous argument of the 'Covenant Protestant Reformed Church.' They claim that theirs is a Calvinistic doctrine and denounce those who support common grace and the free offer. They state, "This initial error of a love of God for the reprobate is being used by many (including professed Calvinists) to erode the antithesis (Gen. 3:15), to soften total depravity, to compromise particular atonement, to preach a desire of God to save the reprobate, to silence and (then) deny unconditional reprobation and election, to refuse to condemn Arminianism and its teachers, and to enable fellowship with Arminians." The point that we make under this head is that a true Calvinistic and Reformed doctrine is supported by common grace and not contradicted by common grace. The impotency of claiming the reverse is shown in an exception being brought to light by those who deny common grace. We could say, 'the common rule is that common grace is reformed.' We will always find exceptions to orthodoxy within those of generally orthodox beliefs, but we should never make these exceptions support a doctrine. Take note then of some points of view from the Reformed Church:
John Calvin says in relation to the love of Christ for the rich young ruler, "... God is sometimes said to love those whom he does not approve or justify."
John Knox commentates on Psalm 145: 17-20 by stating, "After these common mercies, I say, whereof the reprobate are often partakers, he openeth the treasure of his rich mercies, which are kept in Christ Jesus for his Elect..."
And to finish with another John, Owen distinguishes between common and saving grace: "That God is good to all men, and bountiful, being a wise, powerful, liberal provider for the works of his hands, in and by the innumerable dispensations and various communications of his goodness to them, and may in that regard be said to have a universal love for them all, is granted; but that God loveth all and every man alike, with that eternal love which is the fountain of his giving Christ for them and to them, and all good things with him, is not in the least intimated by any of those places in Scripture where they are expressed for whom Christ died, as elsewhere hath been abundantly manifested..."
A good synopsis to finish with! How many more evidences in scripture and from reformed men of the past can we give before others will admit that common grace is a consistently reformed doctrine? We can say that common grace is Reformed, and in saying that we claim it as a biblical doctrine to be accepted and preached.
When one says God's offer of salvation is not for everyone, they need to come up with many different kinds of Grace, each with their own sub-categories to explain away what Scripture simply teaches....good grief!
Here is the simple truth for you James, (I know "simple" is not the Calvinist way, but please bear with me) :
All men have sinned and are condemned to die, God says "I Love you anyway and therefore offer you Life" Men choose to accept or reject this "Grace".
James I only have one definition for "Grace" : 'The un-merited favor of God to "All". It is how men respond which determines if Grace will save them or not.
Btw Somewhere in your post was 'men retained the knowledge of God'......what happened to "dead means dead"?....you know, your Eph. verse.
This is what the word of god has to say about reforming the lord Jesus
1Ti 4:1 Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils;
When we lift up the lord Jesus he will draw all men.
The opinions of men have no power, and are equated to do dead works.
2Co 11:3 But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ.
2Co 2:17 For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.
Now remember according to you the father is permitting satan to corrupt the truth.
James, I asked you what I thought was a simple question...Does God love all of mankind or just those He has set aside for salvation? You skirt my question and instead reply with this quote you read somewhere - "God loves all people in some ways, and He loves Some people in all ways.", which leads me to conclude that God has a flippant type of love. Then you proceed to begin this thread about how common grace is reformed and claim it to be "biblical doctrine to be accepted and preached."
Before I make further comment on this, I'll ask you again...Does God love all of mankind or just those He has set aside for salvation?
James just so you will know the responses on this post are good example of the love of God reaching out to you, hopefully you are in the family of god, but it is hard to find any fruit demonstrating in your posts the life of God.
It is impossible to be in fellowship with the lord and voice the doctrines of men.
The perseverance of the saints doctrine of men, could cost you an without God.
The simple answer is to repent of all Calvinism and profess Jesus as lord.
If you put your faith in the teachings of Calvin's followers as they interpret Scripture, you have some serious questions to answer. If you cannot answer them by Solo Scriptura then I suggest reforming your doctrine to align with Scripture, instead of reforming Scripture to align with your doctrine.
Re 22:19 And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.
James, I asked you what I thought was a simple question...Does God love all of mankind or just those He has set aside for salvation? You skirt my question and instead reply with this quote you read somewhere - "God loves all people in some ways, and He loves Some people in all ways.", which leads me to conclude that God has a flippant type of love.
James replies:
You have a strange way of thinking. God, who is infinitely HOLY, allows with GREAT patience, people who sin against Him every day, to LIVE and go on living until they die. God loves His chosen people, because He looks on them as though they were sinless because Christ died for them. God shows kindness towards the non-elect even though they sin against Him daily.
How is that "flip"?
Then you proceed to begin this thread about how common grace is reformed and claim it to be "biblical doctrine to be accepted and preached."
Before I make further comment on this, I'll ask you again...Does God love all of mankind or just those He has set aside for salvation?
James replies:
I did not skirt your question the first time. God shows some love to all, and all love to some.
That is accurate according to what we see in life, and in Scripture.
But NO, God does NOT love everyone the way He loves His chosen people. "Jacob I loved, but Esau I hated", Remember?
So, the answer you were looking for is NO.
And the apostle Paul KNEW some would object to this and He said in Romans 9:
14 What shall we say then? Is there unrighteousness with God? God forbid.
15 For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion.
16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
