Free Will

Holding the Mystery

In wrestling with paradoxes in Scripture, apparently contradictory ideas which appear in the Bible, it’s tempting to become dishonest and selectively focus on verses which encourage our bias.

Yet God expects us to explore these difficulties (Pr 25:2), and to do so with humility (Is 66:2), fearful reverence (Php 2:12), and a pure conscience (1Ti 3:9), rightly dividing the Word. (2Ti 2:15) We can’t neglect any verse; if scripture doesn’t fit, we change our theology.

On a particularly difficult topic we might list out some very clear and apparently contradictory verses, prayerfully note the wording and context of each one, and ask God to align our thinking and actions with Him. It isn’t merely academic: we walk in the light to be in fellowship with Him. (1Jn 1:7) We’re also equipping ourselves to provide a reasonable answer to those who are seeking. (1Pe 3:15)

For example, how do we reconcile Man’s Free Will with God’s Sovereignty? Are we just puppets or do we have any real say in how things go?

What has God told us?

God says He is perfectly just and right in all He does. (De 32:4)

No one seeks after God (Ro 3:11b) or receives the testimony of Christ. (Jn 3:32)

No one can come to Christ except the Father draws them (Jn 6:44); everyone the Father gives to Christ will come to Him (Jn 6:37a), and those who come to Christ will never ever be cast out or away from Christ under any circumstances. (37b)

Believers were given spiritual life by God even though they were dead to Him in rebellion and sin (Ep 2:1-3), when they were alienated and enemies in their mind by wicked works. (Co 1:21)

God chooses those who will believe in Him before the foundation of the world, that we should be holy and without blame before Him in love (Ep 1:4), having predestinated us unto the adoption of children by Jesus Christ unto unto Himself, according to the good pleasure of his will. (5)

Believers have already obtained a spiritual inheritance, being predestinated according to the purpose of Him Who works all things after the counsel of His own will. (Ep 1:11)

God commands everyone everywhere to repent of their sin and unbelief. (Ac 17:30)

God can give repentance to people. (2Ti 2:25)

God can give faith to people (given them supernatural assurance). (Ro 12:3)

God is a rewarder of those who diligently seek Him (He 13:6), and we should seek God without delay. (Is 55:6)

Everyone who seeks (God) will find (Him). (Mt 7:7-8)

We should ask God to make us go in the path of His commandments (Ps 119:35), to order our steps in His word and not let any iniquity have dominion over us. (133)

God works in believers to will and to do of His good pleasure. (Php 2:13)

We devise our way but God directs our steps. (Pr 16:9)

All things work together for good to those who love God, who are called according to His purpose. (Ro 8:28)

God will have all people to be saved and to come unto the knowledge of the truth. (1Ti 2:4) He will never turn anyone away who is truly seeking Him. (Mt 11:28-30)

Few will be saved. (Mt 7:14)

We should strive to enter God’s kingdom and be saved. (Lk 13:23-24)

Those who are not seeking and finding salvation in God have no excuse. (Ro 1:20)

God is very angry with everyone who does not believe on Christ (Jn 3:36); those who don’t believe in Christ are condemned because they do not believe. (3:18)

We can know we have eternal life (1Jn 5:13), and we should diligently ensure that we have been elected unto salvation. (2Pe 1:10)

Perhaps this is sufficient to capture the scope of this particular paradox. How should these truths impact our walk and witness?

There is evidently a correlation between seeking God and finding Him, between striving to enter the narrow way and actually entering, between diligently ensuring that we are elect of God and actually being elected by Him.

So, we should diligently seek God for salvation until we are sure He has saved us and carefully and continually try to make choices consistent with the truth as we understand it. We should continually thank God for our salvation and rejoice in it, recognizing He is doing it all in us and for us when we cannot help ourselves. We should pursue God and righteousness, spiritual understanding and wisdom, in every way we are able. We should pray as if everything depends on God and choose to act as if it depends on us. We should encourage everyone who will listen to do the same.

It’s OK to live within a paradox, and this one has troubled many; let’s live according to the truth we know until God reveals more to us.

Is my will free? I certainly have a will, and I do make choices; I have no sense that anyone one is forcing me. I experience some control over what I do and how I act, and the better choices I make the easier it seems to be to make even better choices. When and how God is working in me is a mystery, what part I play and what part He plays is evidently not mine to precisely know. That’s how He has designed life, and it is good.

I purpose to make the best choices I can, while continually asking God to help me make better ones. As I find myself making good choices, I thank God; as I miss the mark, I ask Him to help me.

Is there any good reason to not live like this? Do we need any more theology to do so? I think God has shown us enough. As we need to know, He will guide us.

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My Father’s Business

When Yeshua is 12 years old, He leaves home to begin His life’s work. (Lk 12:42-43) He doesn’t feel the need to even notify Joseph and His mother, having no sense He needs their blessing or that they should be looking after Him any longer. He even challenges their concern and admonishes them: they should know better. (49)

This raises some intriguing questions. Is Yeshua amiss in departing His childhood home so early? Is this premature and unwise? (52) Is He acting impulsively without proper counsel and preparation? (Pr 12:15) If so, is it foolish? even sin? If not, and if this is God’s will, then why does He so willingly return and submit Himself to His earthly parents (51), and forfeit 18 years of ministry? (Lk 3:23a)

We may infer from Yeshua’s life pattern that He’s obeying His Father; it’s what He sees His Father doing (Jn 5:19): starting His earthly ministry at age 12 pleases His Father. (Jn 8:29)

The key is evidently Joseph and His mother; if they’re OK with Yeshua leaving His childhood home and being about His Father’s business, which they should be, this is evidently the ideal path — and it’s anyone’s guess what this looks like.

However, if they aren’t on board and their parental instincts take over, then there are insurmountable difficulties in the ideal path: technically, per cultural norms of His day, Yeshua’s still a minor, not yet considered an adult (Nu 32:11), so persisting in His ministry against His parents’ wishes appears to violate Torah. (De 21:18-21) So, this incredible potential must be scrapped altogether.

Even so, in the context of this fallen world, God’s foreordained perfect plan for Yeshua is still alive and well (Ep 2:10), and this is what plays out over time. (Ro 8:28) He remains subject to His mother, patiently waiting to begin His ministry until, after nearly two long decades, desperate to save a friend in need, she lets go. (Jn 2:3-5) God’s perfect will is still accomplished perfectly, but in the context of human brokenness the ideal isn’t always God’s actual plan, and that’s a beautiful mystery for the ages.

What do we learn from this? Perhaps we may grasp a little bit more the nuance between God working everything according to His own will (Ep 1:11) and the way Free Will shapes the narrative as He does. God could easily have restrained His parents’ carnal mind, working His will in them (Php 2:13) so they rejoiced in Yeshua’s independence. (Pr 16:1) But God lets them make their choice and they blow it; His mother evidently stubbornly resists Yeshua in this for quite a long while. (Mt 12:47-50) Yet God isn’t frustrated when we choose a sub-optimal path; God’s glory is never tarnished by the failures of Man; it cannot be. But we certainly miss out. Should it be otherwise? Could it be?

Perhaps there’s a sense in which Yeshua’s mother, as a pivotal figure in the vast human organism (Mk 3:21), is a type for us all here; we have all tried to control God and have things our own way. (Is 53:1) Consequently, perhaps we’ve all missed out on amazing revelations of God’s glory that were very real possibilities, eliminated by our own and/or others’ poor choices; perhaps every sin impacts everyone negatively in some irrecoverable way. (1Cor 5:6) Evidently, God’s OK with allowing this, so we should be as well, not finding an excuse to sin (Ja 4:17) but recognizing God’s will is still in play and He’ll richly reward our dedication to Him. (Ro 2:6-7)

Known unto God are all His works from the foundation of the world (Ac 15:18), so His will is never threatened (Da 4:35); He knows everything that’s going to happen and how He’s going to manage it all. (He 4:3) Yet our choices still matter; they have very real consequences (Ga 6:7-9), and God knows the potential, what would happen if we made better choices. (Mt 11:23) He’s constantly inviting us to follow Him into the ideal, and we should be right on His heels. (1Pe 2:21)

As it all plays out, God is supremely glorified in everything He allows (Ro 3:5-7), reconciling everything unto Himself (Co 1:20), and working out everything for the good of those who love Him. (Ro 8:28)

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In Himself Alone

Until quite recently, I’ve held what many might consider to be an extreme view of Total Depravity; I believed everyone (including me) will always make the most evil choice God allows them to make every time they make a choice, and that the only reason we do not act like Satan at every instant is the restraining grace of God. I can no longer hold this position, partly due to this verse: “But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another. For every man shall bear his own burden.” (Ga 6:4-5) I am unable to make sense of this text, and many others like it, without abandoning my former position, so … I let it go, it’s history.

Evidently, there are degrees of real moral freedom within the boundaries of Total Depravity, such that we have some practical potential to do better or worse within these boundaries according to our own personal choices. Our depravity is evidently total in scope in the sense that all we do is tainted with sin (Is 64:6): we cannot ever do anything perfectly good (Ro 3:12), with 100% pure motives. (Pr 20:9)

However, while we may not be able to make any single choice with perfect motives, it is also evident we have some practical control of how far away we deviate from God’s perfect standard as we choose; we operate within some range of badness, and we can choose to be better or worse within this range. (2Ti 3:13) So, it appears that we are not totally depraved in degree, only in scope.

This is how we experience reality: we have moral freedom to make better or worse choices within some theoretical range of moral goodness, and this is also how God treats us (Mt 12:41); so, it makes sense that this is the reality, not just an illusion. Where these boundaries ultimately come from and how they appear within and impact each individual is mysterious, but a few things appear to be clear about it.

As a foundation, no human except Christ Jesus has ever been perfectly good at any moment (Mk 10:18); all the rest of us are rebels (Is 53:6), some more than others (Ge 13:13), but we’re all guilty (Ro 3:19), and God is perfectly just in punishing us in our rebellion. (Ps 145:17) We’re all sinners (1Jn 1:8) in need of a Savior to save us from this condition: we cannot save ourselves. (Ep 2:8-9)

That said, it is evidently also clear that we are not all equally bad; some of us make worse choices in our total depravity than others, and this difference is something we ourselves can and ought to control. God may even tend to reveal the gospel to those who are trying to make better choices within their unique range of moral ability (Ps 50:23), to those seeking eternal life. (Is 55:6-7)

This is not salvation by works; it is still God choosing to show mercy to the underserved (Ro 9:16), but it may also be God showing mercy to those who — though undeserving — are at least seeking mercy, trying their best (Ro 2:6-7), as bad as it is, within their own, unique degree of moral capability and freedom. (1Ti 1:13)

We perceive we are responsible to make the best choices we can, that it is up to each of us as individuals to do so, of our own free will, and that we don’t always want to make the most evil choice available to us, and that our actions are not all predetermined or compelled by any internal or external forces. Most importantly … we are commanded to live accordingly, and not assume we have no practical control or influence in determining our eternal destiny (Ps 50:23), but that we pursue God and His kingdom with all our might. (Lk 13:24)

If this is how we experience reality, and it is also how God describes reality, and it is also how He actually treats us, there’s sufficient reason to try to interpret all of scripture in accord with this perspective.

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God Omnipotent

God’s power is infinite; He is omnipotent – all powerful. (Re 19:6) There’s nothing He wishes to do which He’s unable to do, and since God is good, He will do what is good, everything which is appropriate for Him to do.

This does not mean every imaginable task which can be formulated is doable: no, God can’t make a rock so big He can’t lift it, because the task is inconsistent with the nature of omnipotence. Rather than being distracted by nonsense, we ought to focus on the revealed nature of God.

Clearly, in creating the universe, time and space, God tells us a bit about Himself. He spoke the entire universe into existence; Earth and Heaven, the sun and moon, creating trillions of galaxies, expressed almost as an afterthought. (Ge 1:14) What might tax His strength, strain Him, even in theory? It is inconceivable.

God is outside of space and time, defining and establishing all possible dimensions, and well beyond them. He fills all things. (Ep 4:10) Every aspect of His creation obeys Him perfectly (Ps 119:91), following the purpose He assigned and aligning with His decrees; He’s holding all of it together. (Col 1:17)

We rightly extrapolate from God’s limitless power in the physical universe to the metaphysical: God is unlimited in His ability to work in and through the human will (Pr 16:9): He is utterly sovereign. (Da 4:35) Nothing happens outside God’s control (Ep 1:11); it’s all by His permission, for a glorious, ultimate purpose. (Ro 8:28)

Our free will operates within this sovereignty as God restrains us according to His purpose. (Pr 16:1) Even the most brutal, torturous death of the one, perfectly innocent Person, the worst crime ever committed by mortal man … God Himself was the willing victim, and He ordained it for His glory. (Ac 4:27-28)

A key purpose of this doctrine, in addition to moving us to eternal worship, is to establish our hearts in trusting God, that we not be anxious, frustrated or fearful. Worry and fear is acting out the lie that God’s unable, or that He’s not good. If we’re able to pray for something, and it’s good for God to do it, God is able to perform it, and He will (1Jn 5:15) — no matter what it is. (Ep 1:19)

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How Can Ye Believe?

Christ asks how we can believe in God when we’re more concerned about Man’s approval than God’s? (Jn 5:44) The implication is we can’t: before we can believe in God we must be seeking God’s kingdom and pleasure first and foremost as a manner of life. (He 11:6) If we’re out to please others we aren’t servants of Christ (Ga 1:10); and if we aren’t obeying Christ we aren’t seeking Him – we’re His enemies, headed for destruction. (Php 3:18-19)

This follows from the fact that esteeming Man’s approval above God’s is to trust unfaithful sinners more than the Holy One; it’s believing in Man rather than God, disvaluing God by serving the creature more than the Creator. (Ro 1:25) So, preferring the praise of men is unbelief in God by definition.

This begs the question: what other conditions preclude us from having saving faith? Any disposition to sin intentionally, on purpose, means we don’t fear God (Ro 3:18): we don’t revere Him as our King. This also is to mistrust Him, to reject Him, to disbelieve in Him. Salvation is far from such a heart. (Ps 119:155)

Is believing in and trusting God even something we can decide to do? Is this subject to the power of our will at all? (Ro 9:16) Believing God exists is certainly a necessary first step, but that’s not the same as believing in Him, trusting Him, receiving Him as He has revealed Himself to be. (Jn 1:12-13)

Suppose a man stretches a tightrope across Niagara Falls and balances a wheelbarrow across the raging torrents. To cheering spectators he yells, “Do you believe I can push a man across in this wheelbarrow?”

How do you respond? Can you make yourself believe? Is this an act of your will, like scratching your nose? Maybe you figure he can, so you nod in subtle agreement, but then, pointing directly at you he commands: “Get in!”

Ah! Now we’ll see if you believe! Perhaps you’d be willing to risk your life, but if you’re shaking like a leaf … if you have any doubt at all (Mk 11:23), any hesitation at all (Ja 1:6), any fear at all, this isn’t trust, belief – faith: Faith is knowing you’re safer in that wheelbarrow than anywhere else in the universe – perfectly secure, chill enough to fall asleep. That isn’t something you can just will yourself into knowing. Faith in God is a miracle: it’s supernatural assurance. (He 10:22)

Consider, if placing saving faith in God is an act of our will then it’s a work; for if an act of the will isn’t a work, then nothing is a work. Acts of our will are works by definition.

However, believing on God saves us from sin (Ge 15:6), yet no work can save anyone from sin. (Tit 3:5) Since no work can save anyone from sin, experiencing saving faith in God can’t be our work; so faith can’t be an act of our will; this must be the work of God. (Jn 6:29)

Yet God commands us to repent and believe on Christ (Ac 17:30), so how can this not be an act of our will?

Well, God requires us to be perfect (Mt 5:48); this isn’t an action, but a state of being from which our actions originate, and one clearly beyond our reach. (Pr 30:29) God’s command doesn’t imply our ability; it’s righteous for God to demand perfection of us: He can’t rightly accept anything less. (Eze 18:20)

The reality is that faith and repentance aren’t things we do, or actions we take, but characteristics of our state of being as we’re transformed by God; they’re two sides of the same coin (Ac 20:21) – both are gifts of right beliefs, affections and desires, a new heart, a Godward disposition. We don’t do faith, we have faith … to trust and obey God when our blind heart is healed to see and know Him more as He truly is.

And to repent, to stop believing lies, to have faith and start believing truth, God must intervene: He must give us repentance and faith so we can identify and dismiss the lies as we acknowledge the truth. (2Ti 2:25) So, while God may command us to be a certain way (1Pe 1:15-16), this doesn’t imply that we’re actually able to obey; our will is broken and corrupt. (Je 13:23)

Faith is rooted in the divine nature from which godly action springs (Ja 2:18): what we need in order to believe in God is a new nature (Ga 6:15), and we just can’t decide to have one.

Our inability to align with holiness lies in our being in a state of unbelief and enmity against God (Ro 8:7); in this state we deliberately choose patterns of disobedience which further enslave our will. We are, in our broken state, eating the fruit of our own way and being filled with our own devices. (Pr 1:31) Engaging sin leads to deeper bondage, the continual weakening of our ability to resist sin and choose good. God isn’t responsible for this condition, for our inability to choose good: we are.

Alienation from God is the result of our own ignorance and blindness (Ep 4:18), which comes upon us as we reject the light (Jn 3:36) and respond inappropriately to God. (Ro 1:21) In blindness we make more choices which alienate us even farther from God (Ps 73:27), leading to ever deeper sin and bondage (Ro 1:24), such that we’re continually becoming more irrational, confused, deceived, believing more and more lies about God, others and ourselves. (2Ti 3:13)

We can no more escape this spiraling descent into bondage and corruption through the effort of our own will than a rotting corpse can raise itself up from the grave (Ep 5:14), or the non-existent can conceive and birth themselves (Jn 3:7), or the wicked can give themselves new hearts (Ez 18:31) – yet God requires this of us.

God isn’t cruel to command the impossible – He does this in mercy, as a promise: if we hear His command, humble ourselves and seek life from Him (Ps 119:107), trusting He’s faithful (1Co 1:9), He quickens us (Col 2:13), conceives us with the truth by an act of His own will (Ja 1:18), and gives us new spirits and hearts (Ez 36:26) which delight in His Law. (Ro 7:22)

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How do we reconcile Man’s Free Will with God’s Sovereignty? our responsibility to make good choices with God’s ultimate control of our behavior?

We all sense that we make choices of our own free will, and that our choices are not always good, yet we pray as if God governs other people’s choices and can control them as He wills; we even accuse God of letting people make horrible choices – we instinctively know He can prevent them.

It’s very difficult to understand how God can be in control of our behavior while holding us responsible – it’s like an open contradiction. This mystery is so profound, so difficult to grasp, many rebel against God because of it, or deny His existence altogether.

Yet denying God’s existence is equivalent to denying the existence of evil itself, so the reality of evil can’t be evidence of God’s non-existence: our very cry for justice proves otherwise.

And rebelling against God for being in control while holding us responsible accuses God Himself of being unjust and evil, yet we can’t rightly define justice or evil apart from God … in fact, in redefining good and evil we’re exalting ourselves as gods. (Ge 3:22)

To resolve this dilemma, note that paradoxes are often rooted in incomplete perspective; in stepping back and challenging our underlying assumptions, we often find our answer.

If we assume Man is truly acting completely freely, apart from divine restraint, then God isn’t in control of Man by definition: thus, it must be that Man’s freedom of choice is limited by God’s restraint. (Ps 76:10)

And if we assume Man’s evil choices are actually caused by God, then holding Man responsible for evil violates God’s own standard of justice (De 25:1); so Man’s own will must be the ultimate cause of evil. (Jn 3:19)

And if we assume God has no good purpose in allowing evil, then God’s acting in a way that’s ultimately harmful and not good; thus, it must be that God knows what He’s doing, and also that He will be pleased in the final outcome, and therefore that Him allowing evil ultimately is good. (Ps 27:13)

So, we resolve the paradox of God’s Sovereignty and Man’s Free Will by attributing evil entirely to Man’s depravity, and attributing any form of goodness to God’s intervening restraint, or to the new creature He creates in believers: when unregenerate Man chooses freely, apart from divine intervention, he always chooses evil, in varying degrees, and he does this of his own free will. (Ro 3:12) Believers appear to be able to choose good freely, in varying degrees. (Ga 6:4)

Yet God is constantly and mercifully intervening and controlling unregenerate Man’s behavior by perfectly and imperceptibly restraining evil according to His perfect will and plan (Php 2:13); whenever God does permit evil it’s ultimately for a good purpose (Ro 8:28), by which He intends to reveal and glorify Himself. (Ro 9:22-23) For this we ought to be genuinely thankful. (Ep 5:20)

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Choose Life

God frequently tells us to be careful in our choices (De_30:19) because they have consequences. (Ga_6:7) He asserts that we have a will, that we are conscious, and that we have a responsibility to choose the good and refuse the evil. (Is_7:15) There is a moral law, and we violate it at our peril.

To all of us, each and every one of us, this is self-evident, that we have the ability to make choices: that we are conscious and aware of the options of both good and evil choices before us, and that we have an obligation to make good choices.

Atheism, however, asserts that only matter and energy exist, and that matter and energy are not conscious. This implies there is no consciousness, thus no free choice, and no good or evil. This implies that our perception of free will and moral choice is merely an illusion in our brains, implying that we are no more than mechanical robots, programmed by evolution to act as we do. Atheists assert this because it is implied by atheism, not because there is any actual evidence for it.

Even Heisenberg’s Uncertainty Principle does not provide for conscious, moral choice; it only provides for the possibility of random, unconscious, amoral behavior.

When accepting proposition A implies conclusion B, and B is false, we know from the logical contrapositive that A is also false. This is called proof by contradiction. In other words, the fact that atheism implies we are not conscious, and that we make no voluntary choices, and that there is no moral reality, conclusions which we know by experience to be false, proves that atheism is false.

It is true that while we are alive in our body we are intimately linked with our brains, which operate with chemicals and electricity, but we are not merely our brains: we are more than bodies. We live through our bodies and think through our brains, but our thoughts are not merely impulses in our brains any more than we are merely our bodies. In other words, we are intimately connected with Nature, but we are not merely of Nature: we are eternal, made in God’s image.

Our ability to think and to choose, to understand Nature, something Nature by itself cannot do, proves we are above Nature, that we exist outside of and apart from Nature, such that we can look at Nature as an outside observer. This is the foundation of epistemology, the science of knowledge, that enables us to perceive, understand and know the living God, and the universe He created.

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Few Find It

Christian Universalism is the teaching that all people will eventually be saved and enter Heaven. It sounds nice, the typical fairy tale happy ending to eternity, but is it true?

All people certainly would be saved if everyone earnestly sought salvation from God (1Ti 2:3-4), but even though all are invited to do so (Re 22:17), very few are willing to come, and none on their own initiative, apart from the drawing of God. (Jn 6:44)

Christ tells us to strive to enter Heaven, that many will seek to enter their own way but won’t be able to (Lk 13:24), that the way to Heaven is narrow, obscure, hidden, and that very few will find it. (Mt 7:14)

Further, Christ teaches that there are certain types and degrees of sin that are never forgiven, neither in this world, nor in the world to come. (Mt 12:32)

Since God is eternally merciful to those who repent and yield to Him (Is 55:7), it would appear that the problem with universalism isn’t that God is unloving or holds grudges, but that Man refuses to repent, even from the flames of Hell. If God waited for men to repent on their own accord, He’d wait forever. (Ps 81:15)

Man is incapable of transforming himself (Je 13:23); not even infernal torments convince the wicked that it’s reasonable to repent and seek God. (Pr 27:22) The only hope any of us have is the irresistible grace of God; God is able to work in the human heart according to His will (Php 2:13), moving in us to seek Him and obey Him.

It is perhaps a mystery why God does not choose us all; one must look to God’s purpose in Creation to find the answer. (Ro 9:22-23) Evidently, God will be the most glorified in the way He chooses (Ps 46:10), and this is enough for me.

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Quicken Me

Life is a mysterious force, the difference between a person and a carcass; God breathes into our nostrils the breath of life … and we come to life, living souls. (Ge 2:7) He takes away our breath and we die, and our bodies return to dust (Ps 104:29), waiting to be quickened again by His Spirit at the Resurrection. (Ro 8:11) Jehovah is Life, its ultimate source and substance. (Jn 1:4)

The word quicken means to give or restore life to. It appears 9 times in Psalm 119 as a recurring prayer … “quicken me:” (25, 37, 40, 88, 107, 149, 154, 156, 159) — bring me to life, more life, breathe into me again, more, restore and strengthen in me this force that moves me, energizes me, awakens me, and connects me with You and with others. (Jn 17:3) Each time this prayer is related in some way to His Word, His Law (Jn 6:63), the very agent in His quickening. (Ps 119: 50, 93).

Praying for God to give us spiritual life seems to be an acknowledgement that He must cause us to understand spiritual things (Ps 119:27), that we’re helpless to do anything good on our own (Ro 7:18), that we need His help continually not only to know what is right (Pr 2:6), and to do the right things in the right way with the right motive (Ps_119:35), but also to even want this. (Ps 119:36) God must give us both the motivation and the ability to follow Him. (Php 2:13)

There’s no room for Free Will here: our will is enslaved until and to the degree that God sets us free. This transformation is an ongoing process wherein we’re continually dependent on Him; it’s a basic principle woven throughout the Word in countless places, particularly in Psalm 119 (Ps 119:133), a Psalm evidently providing a foundation for spiritual life, containing the ABCs of faith. Until we get this, we aren’t yet grasping the very first principles (He 5:12), largely missing the nature of God and Man.

We’re all still-born spiritually, in death, apart from God, but believers have been quickened (Ep 2:5), raised from the dead in Christ’s resurrection, awakened and energized by the Spirit to walk with Him. It’s by grace — God giving us a new heart (Eze 36:26), writing His Law into our minds and hearts (He 8:10), transforming us by the renewing of our minds (Ro 12:2), working in us to will and to do of His good pleasure. (Php 2:13)

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