Divine Initiative

08.07.10
J.A. Matteson

“For to you it has been granted for Christ’s sake, not only to believe in Him, but also to suffer for His sake.” Philippians 1:29

οτι υμιν εχαρισθη το υπερ χριστου ου μονον το εις αυτον πιστευειν αλλα και το υπερ αυτου πασχειν

The excellencies of grace being immeasurable and inexhaustible towards the saints, is counter intuitive to fallen sensibilities, even if regenerated, yet simultaneously delightful. Regarding the former, Providence lovingly ensures that the object of grace be conformed to the image of the Son of God, Who incarnate suffered at the hands of evil men, by nature preferring darkness to Light. As an object of grace the Apostle's highest aim was to “know Him and the power of His resurrection and the fellowship of His sufferings, being conformed to His death” (Phil. 3:10). Enduring hardship is the divine means through which conforming transpires.

Suffering for the name of Christ is an immense privilege, one given to the saints and an evidence of their election and subsequent sanctification as children of Light. That the elect suffer evil in a fallen world is the testimony of Scripture and history, being guaranteed by the Savior, “Blessed are you when people insult you and persecute you, and falsely say all kinds of evil against you because of Me. Rejoice and be glad, for your reward in heaven is great; for in the same way they persecuted the prophets who were before you” (Matt. 5:11-12). Reminding his young protege of the suffering to be anticipated as a follower of the Way the Apostle stated, “Indeed, all who desire to live godly in Christ Jesus will be persecuted” (2 Tim. 3:12). Why is it then that so often saints groan under the load of suffering grace has allowed them to shoulder? Suffering is inherently unplesant, nevertheless those who know their God can rejoice in the midst of it, and this response to suffering is observed in not only the Apostle Paul, but in Christ and the faithful saints in Scripture and of church history. To wrangle under suffering can be an indication of a lack of understanding by the saint of His God; specifically, that His ways are not like those of men.

Grace ensures providential sufferings for those foreknown to the Father, and this out of love for them. The sons of perdition suffer in the world as well with the difference being that for the children of Abraham, those who by faith are justified, it is unto their sanctification and glorification, whereas those destined for destruction it is confirmation of divine wrath and coming judgment. The same heat from the sun which bakes earthen clay hard as stone is able to melt as wax, making it pliable for the Masters hand and purpose. So too the sufferings of Providence hardens vessels prepared for destruction while softening those predestined for salvation (Rom. 9:21-24). Not only is suffering granted to the saint but so too is his faith, that by which he is justified, “For to you it has been granted for Christ’s sake...to believe in Him.” The “you” (υμιν) is not a vague reference to a universal atonement granted to sinners who manage to generate faith within themselves apart from the hand of the Lord (for such a proposition runs contrary to Scripture; 1 Cor. 1:18, 2:14, 4:3; Eph. 1:4; 2 Thess. 2:13, etc.) ; rather, faith expressed by them as saints (v.1) or “holy ones” is due to divine initiative. That is, they believe because they were predestined to become saints first by the eternal decree of God, foreknown to the Father, to be conformed to the image of His Son, not based on anything within themselves or any foreseen act, not that they in themselves believed and were then made saints (works), “But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God” (Jn. 1:13). And who are they who receive the Gospel, who embrace the things of the Spirit of God, are they not those who in the likeness of Lydia are passive recipients of the Spirits work upon their hearts?, “A woman named Lydia...was listening; and the Lord opened her heart to respond to the things spoken by Paul” (Acts 16:14). The Spirit of God took the Word of God and effectually applied it to His elect child (calling), foreknown to Him before the foundation of the world, in the fulness of time bringing her to faith in the Savior. She was born again, regenerated, prior to her expressing faith, not of her own doing (not of the will of the flesh), nor was it the will of Paul or her family and friends along the river bank (not of the will of man), but of the will of God, who takes the initiative to bring many sons and daughter to faith.

In this passage Paul's language removes ambiguity in this regard, for he emphatically states, “to you it has been granted” and this “granting” is not extended to all as proponents of a universal atonement suggest, Christ Himself making this plain, “But you do not believe because you are not of My sheep” (Jn. 10:26), and “All that the Father gives Me will come to Me” (Jn. 6:37). The atonement of Christ is, therefore, according to the testimony of Scripture a particular atonement specifically designed to redeem those whom the Father has given to His Son as a Bride.

Several observation may be noted regarding Paul's choice of words in this passage. First, the Greek root of "granted" is "charis" (or grace), and grace is rightly understood as God's unmerited favor, His gift. Second, the grammatical and syntactical use of “granted” (εχαρισθη) in the passage is in the aorist tense (completed past event) and passive voice (the work upon the heart leading to faith was of divine initiative, not human). As expected Paul's statement is in perfect harmony with Christ, Luke (Acts 16:14), and all of Scripture. Confessing his faith in Christ Peter exclaimed, “You are the Christ, the Son of the living God. And Jesus said to him, 'Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven'” (Matt. 16:16-16). If, as the universalists insist, faith finds its origin within sinners this would have been the perfect place for Christ to make it plain, He may have said to those listening to Peter, “Good job Peter, you figured it out. Listen up, boys, Peter is on to something here!” But what does the Lord say?, “Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven.” That is, “You, Peter, did not reason out who I am (flesh and blood), but My Father revealed to your mind and heart My true identity. Therefore, you are blessed because He does not do this for everyone!”

As with Lydia, Peter was passive in God's regenerating work, an elect object of grace foreknown to the Father, predestined, and in the fullness of time, effectually called and sanctified (saint). Where, then, is boasting of a man being in Christ? It is in the Lord. By the grace of God a man of faith is who he is, for “it has been granted to him not only to believe but to suffer for His sake.” Soli Deo Gloria!

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