Watchman Nee on Man's Free Will

[spiritualman]

A Free Will

In discussing man and his will we particularly should bear in mind that he exercises a free will. This means that man is sovereign, that he has a sovereign will. What he disapproves of should not be forced on him, what he opposes should not be coerced. Free will signifies that man can choose what he wants. He is not a mechanical toy to be run by others. He is responsible for all his actions; the will within controls all matters both inside and outside him. He is not governed automatically by an external force; rather, he houses a principle within him which determines his acts.

This was the state of man when created by God. The man the Creator fashioned was not something mechanical; for it will be recalled that God said to him: "You may freely eat of every tree of the garden; but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall die" (Gen. 2.16-17). How did God command him? God persuaded, prohibited, yet never coerced. If Adam were disposed to listen and not eat the forbidden fruit, it would be Adam who so willed. But if he would not listen and would eat, even God would not restrain him. That is free will. God put this responsibility of eating or not eating upon man for him to choose according to his untrammeled will. God did not create an Adam who was incapable of sinning, rebelling or stealing, since to have done so would have been to make man into a piece of machinery. God could advise, prohibit and command; however, the responsibility of hearing or not lay with man. Out of love, God gave the command beforehand; out of righteousness, he would not force man to do what the latter did not wish to do. For man to obey God, it requires a willingness on his part, because God never compels him. He could verily employ sundry means to make man willing; nevertheless, until he gives his consent God will not make His way into the man.

This is an exceedingly vital principle. We shall see later how the Creator never works against this principle, whereas the evil spirits consistently do. By this can we distinguish what is of God and what is not.

The Fall and Salvation

Unfortunately, mankind has fallen. By this plunge man’s unfettered volition suffered prodigious damage. We may say that there are two massive contradictory wills throughout the universe. On the one side stands the holy and perfect will of God; on the other is arrayed the defiled, defiling and opposing will of Satan. In between subsists the sovereign, independent, free will of man. When man listens to the devil and rebels against God he seems to render an eternal "no" to God’s will and an abiding "yes" to Satan’s. Since man employs his volition to choose the will of the devil, his volition falls captive to the devil. Therefore all his acts are governed by Satan’s will. Until he overturns his early subjection, man's will remains unquestionably oppressed by the enemy power.

The Spiritual Man, Vol. 3, pp. 76,77

[spiritualman]

The debate between OSAS Arminian and Calvinism is summed up here better than anywhere else. It is all about attitude. Calvinists practice will-worship...

The Fall and Salvation

Unfortunately, mankind has fallen. By this plunge man’s unfettered volition suffered prodigious damage. We may say that there are two massive contradictory wills throughout the universe. On the one side stands the holy and perfect will of God; on the other is arrayed the defiled, defiling and opposing will of Satan. In between subsists the sovereign, independent, free will of man. When man listens to the devil and rebels against God he seems to render an eternal "no" to God’s will and an abiding "yes" to Satan’s. Since man employs his volition to choose the will of the devil, his volition falls captive to the devil. Therefore all his acts are governed by Satan’s will. Until he overturns his early subjection, man's will remains unquestionably oppressed by the enemy power.

In this fallen position and condition man is fleshly. This flesh—by which his will, together with his other organs, is ruled—is thoroughly corrupted. How can anything pleasing to God ever result from such a darkened will? Even his questing after God springs from the realm of the flesh and therefore lacks any spiritual value. He may invent many ways of worshiping God at this time, yet all are his own ideas, all are "will-worship" (Col. 2.23 ASV), totally unacceptable to Him.

Let us realize, then, that except a man receive God’s new life and serve Him therein, every bit of service for God is but the work of the flesh. His intention to serve and even to suffer for Him is vain. Before he is regenerated, his will, even though it may be inclined towards good and God, is futile. For it is not what fallen man intends to do for God but how He Himself wishes man to do for Him that really counts in God’s eyes. Man may devise and initiate countless notable works for God; nonetheless, if they do not originate with God they are nothing more than will-worship.

This is true with respect to salvation. When man lives carnally even his desire to be saved is not acceptable to God. We read in the Gospel of John that "to all who received him, who believed in his name, he gave power to become children of God; who were born, not of blood nor of the will of the flesh nor of the will of man, but of God" (1.12-13). Man is not regenerated because he wills it so. He must be born of God. Nowadays Christians entertain the incorrect concept that if anyone wishes to be saved and seeks the way of life he undoubtedly will be a good disciple of Christ, for nothing can be better than this desire. God nonetheless affirms that in this matter of regeneration as well as in all other matters related to Him, the will of man is totally nonefficacious.

Many children of God cannot understand why John 1 asserts the will of man to be noneffective whereas Revelation concludes by saying, "Let him who desires take the water of life without price" (22.17), as though man himself is entirely responsible for his salvation. And does not the Lord Jesus Himself give as explanation for the Jews not being saved the following declaration: "You refuse to come to me that you may have life" (John 5.40) ? Here again, the responsibility for perdition apparently rests on man’s will. Can the Bible be contradicting itself? Is there any special meaning behind these apparent inconsistencies? A comprehension of this matter will help us to appreciate what God requires of us in our Christian life.

We will recall that God wishes no one to "perish but that all should reach repentance" because He "desires all men to be saved and to come to the knowledge of the truth" (2 Peter 3.9; 1 Tim. 2.4). No problem arises concerning whom God wants to save or whom He will let perish. The problem before us is, rather, what is the sinner’s attitude towards God’s will? If he decides to be a Christian because he is naturally inclined towards "religion," naturally contemptuous of the world or naturally influenced by his heredity, environment or family, he is as far from God and His life as are other sinners. If the sinner chooses to be a Christian at the moment of excitement or enthusiasm, he may not fare better than the rest. It all reduces itself to this: what is his attitude towards God’s will? God loves him, but will he accept this love? Christ calls him, but will he come? The Holy Spirit wants to give him life, but is he willing to be born? His will is useful only in choosing God’s will. The question now is, and solely is, how does his volition react towards God’s will?

Have we noticed the difference here? If man himself commences the search for salvation, he is yet perishing. Various founders of religions belong to this category. But if man, upon hearing the gospel, is willing to accept what God offers to him, he shall be saved. In the one case, man originates; in the other, he receives. The one does the willing himself while the other accepts God’s will. John 1 speaks of man himself willing, whereas John 5 and Revelation 22 refer to man’s accepting God’s will. Hence no contradiction exists between these two; rather is there a very crucial lesson for us to learn.

God is instructing us that in such a paramount and excellent matter as salvation anything which proceeds from self cannot be accepted but is rejected by Him. Indeed. if we wish to advance in our spiritual development we must understand and bear in mind every vital principle God used in dealing with us at the time of regeneration. These initial principles betoken how we ought to continue in our spiritual life. What we have just now discussed constitutes one of the greatest of these principles. Anything which issues from us, that is from our flesh, is utterly unacceptable to God. Even should we seek such an indispensable and sublime a matter as salvation, our pursuit is nonetheless rejected. What we need unceasingly to remember is that God looks not at the appearance of a thing—whether good or bad, big or small—but looks instead to see whence it originates, from Him or not. In salvation, we are saved not because we want to be saved but because God wants to save us; and so is it to be throughout our lives. We need to see that aside from what God does through us, all other activities, however commendable they may be, are utterly nonefficacious. If we fail to learn this life principle at the initial stage of salvation, we shall encounter endless defeats thereafter.

Moreover, according to the actual condition of man, while he is a sinner his will is rebellious against God. Therefore God must bring men to Himself as well as grant him new life. Now just as the will of man represents the man—for it is the essence of his being, so the divine will personifies God—it being His very life. To say that God will bring man to Himself is to say that He will bring man to His will. No doubt this takes a lifetime to fulfill, but even at the outset of salvation God commences working towards that end. Hence when the Holy Spirit convicts a man of sin, that conviction is such that the man would not have a word to say even should God condemn him to hell. Then when that man is shown by God His definite plan in the cross of Christ he will gladly accept it and express his readiness to receive the salvation of God. Thus do we observe that the first stage of salvation is essentially a salvation of the will. A sinner’s faith and acceptance is but his desire to take the water of life and be saved. Similarly his opposition and resistance are his unwillingness to come to the Lord for life, and accordingly he perishes. The battle whether to be saved or to perish is fought out in the will of man. Man’s original fall was due to the rebellion of his will against God’s; and so his present salvation is effected by having his volition brought into obedience to God.

Although at the moment of new birth man’s will is not yet fully united with God, his fallen will nonetheless is uplifted through his acceptance of the Lord Jesus and his denial of Satan, self, and the world. By believing God’s Word and receiving His Spirit, his will is also renewed. After a man is born anew he obtains a new spirit, a new heart, and a new life; his will receives a new master and is henceforth under new management. If his will is obedient it becomes a part of the new life; if it resists, it turns out to be a formidable enemy to the new life.

This renewed will is much more vital than the other parts of the soul. A mind may be misled and emotion can be inordinate, but the will can ill-afford to be wrong. For it to be wrong brings in serious consequences, since it is man’s very self and controls all other organs of man. If it is wrong, God’s will cannot be realized.