Vessels of Mercy: Responding to the Potter’s Hand

I’ll never forget something my family and I heard Elder DJ Ward say in a video of one of his sermons. He said, “If God had not chosen some, Heaven would have none.” Did you hear what he said? “If God had not chosen some, Heaven would have none.”

Now, let’s be honest—does that make God sound arbitrary? Does it deny our freedom to choose to follow Him? Those are fair questions. And that statement hit us. It was one of those moments that made me stop and think deeply.

Because—is it true that if God hadn’t moved first, if He hadn’t initiated the work in our hearts, none of us would ever be willing to turn to Him? That’s a sobering thought if it’s true. But is it?

Let’s look at what Scripture says. Romans 3:10-11 reads, “None is righteous, no, not one; no one understands; no one seeks for God.” That’s not a guess—that’s a clear declaration. So this seems to say that no one seeks God. And Scripture seems to say it’s not just that we don’t come to Him—we can’t, unless He draws us (John 6:44). 1 Corinthians 2:14 tells us the natural person “does not accept the things of the Spirit of God… and he is not able to understand them.” Romans 8:7-8 adds that “those who are in the flesh cannot please God.”

So yes, the Bible affirms that apart from God’s gracious initiative, we are spiritually unable to come. But the beauty of the gospel is this: God does not leave us to ourselves. He moves first. He draws. He opens eyes and softens hearts.

And here’s the tension we must hold: just because salvation begins with God doesn’t mean we have no role in responding. In fact, it’s because He moves first that we can respond at all. And we must. That doesn’t erase our responsibility—it establishes it.

God calls us to turn to Him (Isaiah 45:22), to repent (Acts 17:30), to believe (John 6:29), and to surrender (James 4:7–8). And we must. We are fully responsible to respond to His grace, to yield to His call, to stop resisting His call to repentance and faith in Him. His initiative doesn’t cancel our responsibility—it makes it possible (Philippians 2:12–13; John 6:44).

That truth ties directly into one of the most powerful images in Scripture: the potter and the clay. We see it in Isaiah, Jeremiah, and again in Romans 9. Over and over, God reminds us: He is the potter, and we are the clay. He forms, He shapes, and yes, He even reshapes—according to His will and for His purposes.

In Isaiah 29 and 45, God uses this image to rebuke those who question His wisdom. He says, “Shall the potter be regarded as the clay?” (Isaiah 29:16). In other words, who are we to question God? Then in Jeremiah 18, we see the potter reworking marred clay into something new. That’s not just a picture of judgment—it’s a picture of grace. It’s God showing us that even when we’ve failed, even when we’ve resisted Him, He’s willing to reshape us—if we turn to Him.

Then we get to Romans 9, and Paul takes this image even deeper. He says God has the right to make out of the same lump of clay vessels for honor and vessels for dishonor—because He’s not just the Potter, He’s the sovereign God of all creation. And yet, Paul also says God does this to make known the riches of His glory—to display His mercy. It’s not cold sovereignty. It’s purposeful. It’s glorious. It’s full of mercy.

Now listen—this might surprise some of us, but Scripture shows us that even our repentance doesn’t start with us. It’s not something we just muster up on our own. The Bible says in 2 Timothy 2:25 that God is the one who grants repentance. Ezekiel 36:26 says He gives us a new heart. Philippians 2:13 tells us that God works in us to will and to act according to His good pleasure. And John 6:44 reminds us that no one can come unless the Father draws them. Even our faith—Ephesians 2:8 says—is a gift.

So what do we do with this? We humble ourselves. We stop resisting. We thank God for His mercy, and we ask Him to keep molding us because the Potter isn’t done yet. So what do we do? We turn away from our sin and turn toward God, believing in His Son, Jesus, confessing with our mouth and believing in our heart that He is Lord. And when you do that, you’re not saving yourself—you’re responding to what God is already doing in you. You’re proving that He’s drawing you to Himself.

So, whether or not you fully agree with what Elder DJ Ward said—“If God had not chosen some, Heaven would have none”—God is still working. If you believe in Him, you belong to Him—and He is shaping you, patiently and purposefully, into a vessel of mercy, fit for His glory. But if you haven’t yet repented and placed your faith in Jesus for salvation, He offers you that grace today. You, too, can be clay in the Potter’s hands—reshaped, renewed, and made new in Christ.

Reflections on Perseverance of the Saints: Assurance in God’s Sovereign Grace

As beautifully stated in the Westminster Confession of Faith, the doctrine of the Perseverance of the Saints is that salvation depends entirely upon God's unchanging grace, not upon human effort. The tragedy is that many don't understand this truth.  Some erroneously think perseverance depends on their ability to remain faithful. This gives rise to anxiety and a works-based assurance that is contrary to Scripture. John 10:28-29 presents a significant corrective: our eternal life is secure in God's sovereign grip. Perseverance is not a matter of our holding onto God; it is about His unshakeable hold on us. The ability to endure in faith is not human-generated; it is the Spirit’s sanctifying work within us (Philippians 1:6).

When considering eternal life, many think of it as a future promise, but it is also a present reality for those born of God. Eternal life begins at the moment of salvation and flows from God’s covenant of grace. Perseverance is the natural outworking of this new life in Christ. We are eternally secure if we are born of God. Yet this assurance should not breed complacency. Instead, it compels us to resist sin, for the Spirit within us continuously transforms us to reflect Christ (1 John 3:9).

Perseverance relies not on our strength but wholly on God’s power. Misunderstanding this leads to striving for assurance in ourselves—a fruitless effort given our inherent depravity. It is Christ's atonement and the abiding presence of the Spirit, not to anything in our imperfect commitment. This doctrine reminds us that justification and sanctification are God's work from beginning to end and that it is His operative work that keeps us from falling, thus assuring perseverance (Romans 8:30).

Perseverance does entail faith, but not as an act of mere human willpower; it requires grace-enabled trust in Christ alone. It involves daily repentance and leaning on the Spirit to convict us of sin and point us toward growth in holiness. This doctrine brings great confidence and rejoicing for being set free from the fear of possibly falling away while it beckons one to rest in the finished work of Christ. It is the hope that reminds the believer that his salvation is not anchored in human frailty but in God's sovereign love. Christians can confidently thank God for the preservation He provides, knowing that nothing can separate us from His eternal hold.

Reflections on Irresistible Grace: God’s Sovereign Work in Salvation

The doctrine of irresistible grace underscores God's sovereign work in drawing sinners to Himself, a fact derived from Scriptures such as Ephesians 2:8-9 and Romans 8:7-8. Many people misunderstand this doctrine as if it means God forces belief upon us against our will. Rather, it means that when God calls a person to salvation, He overcomes man's natural resistance and makes the Gospel utterly compelling and desirable. It stresses the depth of human depravity—our inability to seek God on our own—and how divine intervention is required to awaken our hearts. This work of regeneration is beautifully seen in Ezekiel 36:25-27, where God cleanses us, gives us new hearts, and fills us with His Spirit, thus enabling us to follow Him. This in the Old Testament was a prophecy of what would be accomplished through the Gospel.

Many struggle with this doctrine, raising objections about free will and fairness. However, Scripture teaches that apart from Christ, we are “dead in trespasses and sins” (Eph. 2:1). Dead people cannot respond unless made alive by God. Critics may claim that this negates human freedom, but irresistible grace works in harmony with our will—God changes our desires so that we willingly respond to Him. In Romans 9:14-23, the Apostle Paul speaks to and anticipates questions of fairness, reminding us that God is the Creator and, as such, has the right to show mercy as He pleases. Paul's rhetorical question, "Who are you, O man, to answer back to God?" calls us to trust God's wisdom and sovereignty.

John 3:5 illuminates the need to be "born of water and the Spirit" as illustrative of that inward washing and renewal described in Ezekiel. By the work of the Spirit in regeneration, one is changed and thus can both repent and believe. Without the interior working of God's Spirit within a person, none would ever turn to Christ because our flesh is inherently hostile to God. This realization should not lead to despair but to awe and gratitude. As Charles Spurgeon, the “Prince of Preachers,” reminds us, salvation is not our burden to bear—it rests securely in God’s hands. Understanding irresistible grace frees us from pride in our efforts and anxiety about our salvation, calling us instead to worship the One who saves us by His “grace upon grace.”

Reflections on Unconditional Election: Understanding God’s Sovereignty, Grace, and Our Response

The doctrine of unconditional election can initially feel unsettling, especially when fairness is considered from a human perspective. Like many, my initial reaction included questions about God’s love and justice. However, as I studied Scripture, my perspective shifted. Romans 9 vividly explains God’s sovereign choice in election, emphasizing His glory and purposes rather than our merit. God’s love is magnified in this doctrine: despite our complete unworthiness, He graciously chooses to save some, revealing His mercy in a way that humbles and fills us with awe. His ultimate aim in election is His glory and the display of His grace to undeserving sinners.

Unconditional election also challenges us to trust God’s character deeply. Deuteronomy 29:29 reminds us that some truths are beyond our understanding, but what we know is enough to trust in His wisdom and goodness. Without belief in unconditional election, we might miss the assurance and rest this doctrine provides. Instead of striving for salvation or fearing we might lose it, we can live in the freedom of knowing our security is in God’s hands, not our works. This should inspire humility, gratitude, and joy, as our salvation depends entirely on God’s grace, not our performance.

Another common objection to unconditional election is evangelism, but this objection misunderstands the relationship between God's sovereignty and human responsibility. God not only ordains the ends (who will be saved) but also the means (the proclamation of the gospel). Our role in evangelism is one of obedience to Christ's command and participation in God's work of salvation. We do not know whom God has chosen, so every act of evangelism is an opportunity for us to be used by Him as instruments of grace.

If this doctrine does not lead us to joy, gratitude, humility, and worship, it is worth examining what might hinder these responses. Is it a lack of understanding? A struggle to accept God’s sovereignty? The immeasurable grace realized in election should soften the heart and renew one's perspective. Ultimately, unconditional election calls us to marvel at God's mercy and to glorify Him, knowing He alone deserves the credit for our salvation.

Reflections on Limited Atonement: Understanding Christ’s Intentional Sacrifice

Limited Atonement asserts that Christ's death was not a general atonement for all humanity, but a particular and purposed act to save the elect. This view finds strong biblical support, particularly in passages like John 10:11, where Jesus declares, “The good shepherd lays down His life for His sheep,” and John 6:37–39, where He states that He will lose none of those given to Him by the Father. These texts prove that Jesus' mission was to effectually and fully secure salvation for His elect people and not to merely provide a possibility of salvation for all.

More typically, critics will say that Limited Atonement undermines the universal scope of God's love when citing passages like John 3:16. However, these objections can be addressed by noting that “the world” in this verse does not necessarily mean every individual but rather people from all nations and groups. Similarly, passages like Matthew 7:13–14 affirm that not all will be saved, as the road to life is narrow, and few find it. Universal atonement, if meant as an equal provision for all without exception, would contradict these plain teachings, and render Christ's atonement useless for those who ultimately perish.

Another frequent objection is a belief that Limited Atonement is unfair because it would imply that God saves some from their sin, but leaves others in it. This critique fails to account for the biblical truth that all humanity deserves judgment due to sin (Romans 3:23). That God would graciously save any demonstrates His mercy and sovereignty, as highlighted in Romans 9:18: “He shows mercy to whom He wills.” The issue is not whether God is unjust but whether humans acknowledge their dependence on His grace.

The doctrine also highlights the sufficiency and efficacy of Christ’s atoning work. Terms like substitutionary atonement, expiation, propitiation, reconciliation, and redemption affirm that Christ’s death fully satisfied God’s justice and wrath, removed sin, restored believers to God, and purchased their freedom from sin. It is a completed work, which guarantees the elect; salvation is not a possibility but a certainty.

Finally, objections to Limited Atonement usually spring from misunderstandings about God's sovereignty, human sinfulness, and the nature of Christ's atonement. It is actually the doctrine that—and far from limiting the love of God—magnifies His grace, providing believers with unshakeable assurance of their salvation.

Reflections on Total Depravity: Understanding Our Need for Grace

The human condition is one of inherent sinfulness; people are not naturally good but are corrupt, spiritually dead, and separated from God. Genesis 6:11 describes humanity as filled with violence and corruption, while Romans 3:23 confirms all have sinned and fall short of God’s glory. Ephesians 2:1-3 explains that apart from Christ, we are spiritually dead and “children of wrath,” incapable of choosing or pleasing God in our natural state. To be spiritually dead means lacking the capacity for righteousness or relationship with God, and as children of wrath, we justly face His judgment.

Sin’s scope is universal and deeply ingrained. Genesis 6:5 and Romans 3:10-18 show that no one is righteous or seeks God on their own, as sin affects every aspect of our being. While some may object, arguing that humans are capable of good deeds, these are insufficient for reconciliation with God because they do not meet His perfect standard. Others reject this doctrine because it challenges self-reliance, but this is precisely the point: Scripture consistently teaches that salvation is by grace alone, not through human effort (Ephesians 2:8-9).

Our total depravity highlights the need for salvation through Jesus Christ, our only hope. His perfect life, sacrificial death, and resurrection provide the righteousness we cannot achieve. It should move us as Christians into an attitude of humble thankfulness knowing that we are no better than any other apart from grace. Our response must be one of praise, worship, and preaching the Gospel, representing God’s love and mercy to a lost world. Objections to this doctrine often stem from misunderstanding or pride, but when viewed through the lens of Scripture, it magnifies God’s grace and points us to the only source of hope: Jesus Christ.

Soli Deo Gloria—To God alone be the glory.

© 2024 George Dunn

Why the Calvinist Framework Harmonizes Scripture Better Than the Arminian Framework

The Calvinist framework provides a stronger, more cohesive interpretation of Scripture by upholding God’s sovereignty, human inability, and the certainty of salvation in a way that aligns with the overarching biblical narrative.

1. Human Inability and Sovereign Grace

Calvinism begins with the doctrine of total depravity, which states that humanity is completely incapable of seeking God apart from divine intervention (Romans 3:10–12; Ephesians 2:1–3). Arminians agree with total depravity but introduce prevenient grace—a grace that enables all people to freely choose or reject salvation. However, this concept lacks clear biblical support. Scripture instead emphasizes that God’s effectual grace alone enables sinners to believe (John 6:44; Ephesians 2:8–9). Calvinism consistently teaches that salvation is entirely initiated and accomplished by God, avoiding speculative additions like prevenient grace.

2. Election and Foreknowledge

The Bible presents election as unconditional, grounded in God’s sovereign will rather than foreseen faith. Romans 9:16–18 makes it explicit: “It depends not on human will or exertion, but on God, who has mercy.” Ephesians 1:4–5 states that God chose believers “before the foundation of the world,” not based on any future actions. Arminianism holds that election is based upon God's foreknowledge of who will believe, Romans 8:29, but this position makes the decision of God depend on man's actions and thus reduces His sovereignty. On the other hand, Calvinism makes sense of these texts by affirming that God's election is based upon His will alone, thus preserving His ultimate authority.

3. The Atonement and Grace

Calvinists argue for limited atonement—that Christ’s death was specifically intended to save the elect (John 10:14–15). While Arminians emphasize the universality of the atonement (1 John 2:2), they must reconcile this with the reality that not all are saved. Calvinism resolves this tension by teaching that Christ’s atonement is sufficient for all but effectual only for the elect, aligning with passages like John 6:37–39, which affirm that all whom the Father gives to the Son will come to Him and be saved.

4. Security of Salvation

Arminians often contend that salvation can be lost, citing warnings like Hebrews 6:4–6. Calvinism resolves this tension by the doctrine of the perseverance of the saints and declares that God's power preserves the genuine believer—John 10:27–29; Romans 8:38–39. Those passages warning of false faith are explained as referring to those who were never saved in reality—1 John 2:19.

Conclusion

The Calvinist framework better harmonizes Scripture because it consistently attributes salvation to God’s sovereignty, avoids speculative doctrines, and resolves tensions surrounding election, atonement, and perseverance. It reflects the biblical teaching that salvation is fully God’s work, from election to glorification (Romans 8:29–30), leaving no room for contradiction.