Posts By Ben Henshaw

Never Really Saved to Begin With?

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This post attempts to put the Calvinistic “never really saved to begin with” view of apostasy to the test when reading select passages relevant to the topic of apostasy. The results speak for themselves.

“I am the vine, you are the branches. If a man remains in me and I in him, he will bear much fruit; apart from me you can do nothing. If anyone does not remain in me he is like a branch that is thrown away and withers; such branches are picked up, thrown into the fire and burned. [proving that he was never in Christ to begin with, making it impossible to ‘remain’ in Him or be ‘cut off’ from Him] Jn. 15:3-6

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Robert Shank on Rev. 2:20-22 and Monergism

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“Consider the words of Christ to the church at Thyatria [sic.] concerning the prominent woman referred to as ‘Jezebel’ and His servants, who were practicing immorality and pagan customs, doubtless in a religious context after the manner of the cults:

“I have a few things against you, because you allow that woman Jezebel, who calls herself a prophetess, to teach and to seduce my servants to commit fornication and to eat things sacrificed to idols. And I gave her space to repent of her fornication, and she repented not. Behold I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. (Rev. 2:20-22)”

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Does Jesus Really Understand What I Am Going Through? (A Devotional)

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Have you ever….

Been tempted? (Matt. 4:1-11)
Been misunderstood? (Matt. 13:53-57; Jn. 6:52-66; 7:35, 36; Mark 8:31-33; 9:30-32)
Been ridiculed and mocked? (Matt. 27:27-31, 38-44)
Faced a difficult decision? (Matt. 26:36-46)
Been laughed at? (Matt. 9:23, 24)
Been angry? (Jn. 2:13-17)
Been envied? (Jn. 11:45-48; Matt. 27:18, 19)
Been falsely accused? (Matt. 26:59-63)
Been treated unfairly? (Jn. 19:4-16)
Felt alone? (Matt. 27:46; Mark 14:32-42)
Felt afraid? (Luke 22:39-46)
Been abandoned? (Jn. 16:32; Matt. 26:31; Mark 14:50)
Suffered unjustly? (Luke 23:13-25)
Been abused? (Matt. 26:67-68; 27:26-31)
Loved someone without being loved in return? (Luke 13:34; Mark 10:17-22)
Been frustrated? (Matt. 9:1-8; 12:22-29; 15:16; 16:21-23)
Gone hungry? (Matt. 4:2)
Been ignored? (Mark 1:40-45)
Been homeless? (Matt. 8:18-20)
Been unappreciated? (Luke 17:12-19)
Been wounded by a close friend? (Luke 22:54-62; Matt. 26:47-50)

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Thomas Ralston on Freedom of the Will Part 8: Can Free Agency be Harmonized With Divine Foreknowledge?

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Thomas Ralston now tackles the necessitarian objection that God’s foreknowledge of our actions renders the power of self-determination impossible. My comments are in bold print.

II. The next grand objection to the doctrine of free agency is, that it is supposed to be irreconcilable with the Scripture account of the divine prescience.

Necessitarians argue that free agency, in the proper sense, implies contingency; and that contingency cannot be reconciled with the divine foreknowledge. It is admitted by Arminians, and the advocates of free agency generally, that the foreknowledge of God extends to all things great and small, whether necessary or contingent – that it is perfect and certain.

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Thomas Ralston on Freedom of the Will Part 7: Is the Doctrine of Free Agency Absurd?

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Thomas Ralston now begins to examine and respond to various objections posed by “necessitarians” against the Arminian view of self-determinism. My comments are in bold print.

WE propose in this chapter, to examine some of the principal objections which have been urged against the view taken in the preceding chapter of the freedom of the will. Those most worthy of notice are the following, viz.:

I. It is said to be absurd in itself.

II. It is said to be irreconcilable with the Scripture account of the divine prescience.

III. It is said to conflict with the doctrine of motives.

We propose a respectful attention to each of these grand objections.

I. It is alleged that the view we have taken of the proper freedom of the will is absurd in itself.

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Thomas Ralston on Freedom of the Will Part 5: The Scriptural Evidence

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Ralston continues with his defense of free moral agency from Scripture. My comments are in bold print.

(2) In the next place, the Scriptures everywhere address man as a being capable of choosing; as possessing a control over his own volitions, and as being held responsible for the proper exercise of that control.

In Deuteronomy 30:19, we read: “I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing; therefore choose life, that both thou and thy seed may live.” And in Joshua 24:15: “Choose you this day whom ye will serve.” Now, to choose is to determine or fix the will; but men are here called upon to choose for themselves, which, upon the supposition that their will is, in all cases, fixed necessarily by antecedent causes beyond their control, is nothing better than solemn mockery.

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Thomas Ralston on Freedom of the Will Part 4: God’s Divine Administration

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Thomas Ralston begins his appeal to Scripture with his third evidence for self-determinism in his Elements of Divinity. My comments are in bold print.

3. Our third evidence of man’s proper free agency is founded upon the divine administration toward him, as exhibited in the Holy Scriptures.

Here we shall perceive that revelation beautifully harmonizes with nature; and those clear and decisive evidences of our free agency, which, as we have seen, are derived from experience and observation, are abundantly confirmed by the book of God.

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Thomas Ralston on Freedom of the Will Part 1: Introducing the Controversy

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Thomas Ralston was an early Methodist theologian. The following is taken from his Elements of Divinity (Wesleyan Heritage Collection CD). My comments will be in bold print.

The great question in this controversy is not whether a man can will “as he pleases,” for that is the same as to ask whether he can will as he does will. But the question is, Can a man will, without being constrained to will as he does, by something extrinsic to himself acting efficiently upon him? This is the real question on which depends the freedom of the mind in willing.

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