Good evening, brothers. By the will of God, we're here once more. We're going to open our Bibles to the text the brother mentioned this evening to John 6, 44. If you'll come stand with me as we read the Word of God. No one can come to me unless the Father who sent me draws him, and I will raise him up on the last day. Let's pray one more time. God, Father, we thank you, Lord, for giving us the privilege, one more time, Father, to expose your valuable word, Lord. Help us, Lord, Father, we ask that it be in the best way, Lord, and clear, as you have written, Father, as you have commanded it to be written, Father, And may it be a blessing for us. Father, as Apostle Paul said, for me it is not a problem to repeat the same things so that we can understand them very clearly, Lord. Your Word. There is a purpose in every word and in understanding it, Lord, to take care of them, of the faith that has been given to us once. Father, it is your word, Lord. Help us to retain it and obey it. Be your Holy Spirit, Lord, speaking through your word to each one of us. Give us health. Like the brother said, we're going to see how clear the Greek is here. Maybe we can't say everything that the text means here. We will try our hardest to expose it as it clearly is here. As we've been preaching through the Doctrines of Grace, or the Five Points of Calvinism as some, or the Tulip as some, a reference to the beautiful flower that some of you know. It's something beautiful and for me a privilege to preach these doctrines. So that we get a better comprehension of these doctrines. It is so clear to understand the doctrine of total depravity. As a preacher said there. It's the base of the doctrine of total depravity that all the other doctrines rise or fall, or have their basis or fall. La incapacidad del hombre. The incapability of man. Si nosotros tenemos una buena enseñanza de la esclavitud o el pecado, entonces comprenderemos el resto de la fe cristiana. If we have a good teaching of the slavery of sin, we will understand the Christian faith. Today we're going to preach on the fourth point, the irresistible grace, or the fourth point. Or as well known as the effectual call. I think it's a good reference to say the effectual call. The doctrine of irresistible grace is completely connected to the doctrine of regeneration. I clearly believe That our church shouldn't have difficulty understanding this doctrine. Brother AJ has been teaching through the Order of Salvation for a long time in Sunday School. We've spent a long time learning about this. I don't think we'll have a problem understanding regeneration. However, we're going to touch a few points. A few questions I want to ask as a way of introduction this evening. Brother Jonathan gave the same question. Who does our salvation depend on, man or God? I want to speak of some concepts that aren't biblical. Arminianism and semi-Pelagianism. has a vision, a humanistic vision and a concept of human liberty and his free will has dominated the teaching of the gospel. Almost in all of the United States, has provoked liberalism and egocentric ideologies. This is an anti-biblical concept. In the Armenian faith, according to Jacob Arminius, you need faith to be regenerated. Another question we bring up here. Does the Holy Spirit persuade the sinner that we would act in our own will toward God? Does grace precede in the life of the believer or is the Spirit supreme in power on the sinner and his will that the man would incline and come to God? Maybe it sounds biblical. But that is not what the Bible teaches. We're going to see, step by step, so you can see clarity on this point. So we look at this and we see that at this point salvation depends on man. I think the majority of us as Christians have heard and maybe believed at one point That faith was a prerequisite to be regenerated. We heard and believed that to be born again you needed faith. Not long ago, I went to a place and heard a sermon that this was the prerequisite that God requires for a sinner to repent. And we ask the question once more. Does faith precede regeneration? It's the turmoil of this, hearing this. We have spoken of total depravity. We have seen the diagnostic that God gives to everyone in this world. What does the doctrine of total depravity teach us? That man is dead. It's what it teaches us. We see this in Ephesians 2, 1 through 3. Romans 3, 10 and following. The Bible says that we're dead in our trespasses and sins. No one seeks after God, not even one. And that refers to all men. From the fall of Adam until today, no one seeks after God. You can say that, yes, but we have Abraham and Moses and David, they're fathers of our faith. But the Bible says no one seeks after God, not even one. They're outside as well. They don't seek after God. They didn't seek after God. We have in the story of Abraham, very clear. He was an idolater. He lived in a place of idolatry together with his family. Abraham, did he fill in his heart and he wanted to change his way of life? Did he say, I'm so tired of my life, I want to search for God? I want to try a different way of living? No. God called him. There was a work of God in him. God is who acts. He's the one who does the work in each one of us. And we see this in Romans 8, 7. He says, for all fleshly enemies are not enemies against God, because they do not submit to God's law, nor can they. For the mind that is set on the flesh is hostile to God, for it does not submit to God's law. Indeed, it cannot. The fallen nature that we have is separated from God. It's enabled. The flesh cannot submit itself to the will of God. It's not only that it doesn't want to, it can't, even if it did. In 1 Corinthians 2.14, Paul says, The natural person does not accept the things of the Spirit of God for they are folly to him, for he is not able to understand them because they are spiritually discerned. We could continually add text here. But we don't need to do so. What we're seeing that in the time we live and since the fall of Adam, not one of us can submit ourselves to the will of God. We can't even see the things of God. We can't feel the things of God. We can't hear the things of God. Because it's what the scriptures tell us. It says our ears are stopped. Our eyes can't see, they're blinded. Their will is subject, it's in prison. In all of these texts we've seen in the scripture. The biblical diagnostic is that man is dead and insane. If we see an analogy of a dead man or what the scripture refers to, it's the same. We can have a dead man over here and this person doesn't hear, doesn't see, doesn't do anything. Even though we pray. We talk to him. He can't see or hear or understand spiritually. He's dead. That's the way it is with everyone who comes to this church. Unless the Holy Spirit works, they're not going to understand. They can't understand. You can spend the rest of your life preaching the gospel to someone, but if God doesn't work, nothing's going to happen. The scripture gives us clearly this doctrine. John 1 says it's not the will of man, but the will of God that makes us adopted as children. And when the text says it's not of human will, it says it clearly. Not because I want. Not because the pastor wants. Absolutely not. It's the will of God. So we can see that it depends on us, that we want salvation, that we want to come to God. It's in us to do so. It's anti-biblical. So man is enabled. I think Brother AJ did a good job that day, showing the Word of God. That's what the Scriptures say. I want to go back to our text that we read. The first phrase says, no one can come to me. This is what Jesus says. The word here in Greek is dinatai. And it's what the pastor referred to in Romans last week. It's the power of God in salvation. The word here, denotized, is that they can't in the negative. They don't have the power to negatively. So, the Word of God says that man cannot come to God. He doesn't have the power to come to God. When he says the word here, no one, he means in the absolute, not one, not anyone ever. The whole world is incapable of coming to Christ. He does not have a will to do so. The second word I want to show you in this text, It says, no one can come to me unless the Father who sent me draws him. And the Greek word is the word, helkise. It means to drag. So it says if the father doesn't drag them, no one can come. We say, well, brother, why doesn't our text say dragged then? This text is used in the book of Acts, when Paul says, I was dragged by the people of the town. The word to drag, God must drag people to Jesus. There has been a great debate throughout the history among theologians on this word. The humanists as well, the ones of the freedom of humanity, They go against this word strongly. They said, can God drag, are we not, is that not make us robots? Are we going to come against our will to God? I don't believe that. We've heard sermons where we say God's a gentleman. He knocks on the door and He waits and He doesn't just knock the door down. So many times we've heard preachers like this. Is it not beautiful that God's waiting? where God died on the cross of Calvary to see if any of you turn to look at the cross and how you feel sorry for the one who is put on the cross and died for him because look how he died for us and look how he shed his blood for us. Isn't it not beautiful seeing Jesus died on the cross, and He's waiting for us, and He's tenderly calling, and He's waiting for man to come, and He just wants us to come? Isn't it not a beautiful scene seeing Him there with His arms open, waiting for whoever will come to Him? Some say that He died with His arms open, waiting to embrace the whole world. That's where our question comes in. In the death on the cross? Was it just powerful or was it effectual? Was it potentially or was it effectual? When I say powerful, what is what I mean? Does the cross have capacity to save the whole world? Yes. He can save anybody he wants. But the death of Christ was effectual. Sure. He died for people that He came to save. He didn't come, as the pastor said, to open a door, open a possibility. No, He came for some people that He had chosen, effectually called. For specific individuals, God did not die on the cross to open a possibility of salvation. He came to make salvation and to say, it is finished. He said, it is finished. He completely did it. The sacrifice on the cross was effectual. We just read a text in John 10. It says that he gave his life for the sheep. He has other sheep that he's going to bring. There is one fold and one shepherd. This is the fold which he came to die for. He says they hear his voice and they come because they know his voice. He calls them by the name and they come to him. The death of Christ on the cross was effectual in that To save the number that He was going to save in the world. We heard in a sermon not long ago that somebody said that there's some text that I can show you in the Bible that says contrary. But the Bible does not contradict itself. Maybe we make it a contradiction, but it does not contradict itself. The Bible teaches one thing in one direction. The work of God from first to end. When we see John 3.16, the pastor made this clear. If God came to save everybody in the whole world, we understand in the word world what he means. The world means all of the race of all nations. And John tells us in Revelation 4 and 5, when the church is revealed, there's from every tribe, tongue, and nation. If the nation of Israel believed that Jesus only came to them, They're wrong. And in that context, Jesus says, I came to the world, not only to Israel. To save everyone that he predestined before the foundations of the world that they would be saved. We can see many texts in the Bible and we can understand them in context and see that the Bible is clear on this doctrine. Another idea that they have brought up against the word to drag. In John 6.44. Some theologians say this is to seduce, or to draw. Rather than to drag, it means to seduce. So we would read it like this, no one can come to me unless the Father who sent me seduces him. This is ridiculous. But that's what many people believe that Christ does. He's a beautiful being. He's tall and handsome and good eyes. He's something beautiful. That's what many believe about this word. But this is, we're talking about an older time when they used this word to refer to seduce. But if we go to the scriptures, and we see the diagnostic of the people who are dead, Imagine some skeleton here in this place. And I want to seduce it in such a way that it will come to me. I can do whatever I want, but he's not coming. I can't draw his attention to mine. There's no way that I can do anything to bring him close to me. This word means to drag, and it means God must act and bring. This is what God does. It's not us who do it, but it's God who brings them to Himself. We see in other texts that man is rebellious and he doesn't want to come to God. The way in which God brings him is to drag. And so you ask, are we then against our own will? We continue to see through the text and the scripture will show us. I want to speak about regeneration that is monergistic. Maybe you know this word. I know it a little bit. So, I studied it. The term monergism, it is formed by a prefix and a root word. The prefix mono, It's used many times to show something that's only or one. It's alone. The root in this word, in this word monergism, comes from the verb to work. Monergist is somebody who acts by themselves in a singular act. When we bring these two terms together, what we're saying is, it's an act that the Holy Spirit does to humanity without any secondary help. It's an exclusive act. Divine. Man doesn't have the ability to act or cooperate in his salvation. So man doesn't operate in anything. That is where many people aren't in agreement. Because the idea of liberalism is egocentric. They want to say that we helped a little bit, we cooperated, we contributed something. God doesn't just leave like a 10% for us. 90% to him and about 10% merit to us. Yes God, you did everything, but we cooperated, we contributed. There's a saying in the world that says, God did His part, you got to do your part. Another one says, help God so He'll help you. These are not biblical and you can't find them anywhere. But we hear these type of phrases in the world. We can't do anything for ourselves. Ezekiel 36, mentioned by us all the time, Okay, it says, it says like this, I will pour over you clean water, and I will be cleansed of all your filth, and of all your idols, I will cleanse you. I will give you a new heart, and I will put a new spirit inside of you, and I will take away from your flesh the heart of a dog, and I will give you a heart of flesh. And I will put inside of you my spirit, and I will make you walk in my statutes, and keep my precepts, and I will put you to work. Ezekiel 36, 25, I will sprinkle clean water, and you shall be clean from my own cleanness. And from all your idols, I will cleanse you. And I will give you a new heart and a new spirit. I will put it within you. And I will remove your heart of stone and give your heart of flesh. And I will put my spirit upon you, within you, and cause you to walk in my statutes and to be careful to obey all that I have commanded. In this text, I just want to show you something. In this text, I just want to show you something. So, if you look at a few words that are repeated here, I will, I will, I will. More than three times he says, I will, God will do this. God is who's doing this work. And that's what we just called monogistic grace. Without the help of man. Man cannot cooperate or contribute. And as Jesus said in the text, no one can come to me. Man is incapacitated. That's why God must work in man. I want to show you what grace, irresistible grace, isn't. One time somebody called me and said, you know why I don't believe what you teach? Because I read texts in the Bible that say that men resist God. And you're saying this doctrine of irresistible grace. Let's see what irresistible grace is not. We're not saying that the sinner cannot resist the grace of God. We don't ignore the scriptures. We see in Acts 7, 51, Act 751, you stiff-necked people, uncircumcised in heart and ears, you always resist the Holy Spirit as your fathers did, so do you. He's saying they always resist the Holy Spirit. Hebrews 2, 7. They're constantly resisting the Holy Spirit. This opposition is in the world. We've resisted God. We see this. Why irresistible grace then? Let's learn what we mean by irresistible grace. What we want to say is that the sinner cannot frustrate the purpose of God. That's what we mean by irresistible grace. In this way, the sinner cannot resist. The grace of regeneration is irresistible in the fact that it is Invincible. It's monergistic. It doesn't ask for permission to act. If we can frustrate the purpose of God, none of us would be saved. Because our will is captivated, our will is in prison, and we don't want anything with God. So God will work in such a way, even against the will of man, to bring them to himself to finish his purposes. So the plan of God cannot be frustrated. We see what it says in Isaiah 46. We're going to read from verse 9, Isaiah 46, starting verse 9. You've read this before. I'm just going to give you a few comments on this. God is speaking to the nation of Israel who have been taken to Babylon. He sent them to punish them because they didn't want to leave idolatry. They went to Babylon carrying their idols and their gods. And God speaks to them through Isaiah in this text in Babylon. Dice en el nueve, acordado de las cosas pasadas desde los tiempos pasados antiguos. Porque yo soy Dios, y no hay otro Dios, ni nada hay semejante a mí. Porque anuncio lo porvenir desde el principio y desde la antigüedad, lo que aún no era hecho. ¿Qué digo? Mi consejo permanece y haré todo lo que quiero. Y que llamo desde el oriente al ave de tierra lejana, salvaron de mi consejo. Yo hablé y lo haré venir, y lo he pensado también lo haré. Oímeos duros de corazón que estáis lejos de la justicia. Haré que se acerquen a mi justicia. No se alejará de mí la salvación, no se detendrá. Pondré salvación en Sion y mi gloria en Israel. Isaiah 46, verse 9, calling a bird of prey from the east, and the man of my counsel from a far country. I have spoken, and I will bring it to pass. I have purpose, and I will do it. Listen to me, you stubborn of heart, you who are far from righteousness. I bring near my righteousness, for it is not far off, and my salvation will not delay. I will put salvation in Zion, for Israel is my glory. God is sovereign. He did not think of a plan B to save humanity. The plan of God that was planned before the foundations of the world will not be frustrated or not carried out because of us. So God is going to save those whom He came to save. He's going to bring them to Himself. He will do all of what He says He's going to do. He has spoke it, He has revealed it, and He will do it. God Himself will do it. Is He going to ask for permission? You can say, do you have a will to come to me? Do you want to come to me? I know there's some texts in your mind that are floating around there saying, come to me all you who are weary and heavy laden. Come to me and get drink. Come, come, come. What about these texts? He's calling all of them to come to him. The Bible calls. Let's go a little bit farther and we'll talk about this. We're almost done. Just like one more hour. This is a work only of the Holy Spirit. I spoke of this work being completely connected to regeneration. I want you to go to another text we know, John 3. And we see what John says about being born again. 3.5. 3.5. And Jesus answered, truly, truly, I say to you, unless one is born of water, even the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, that which is born of the Spirit is spirit. Do not marvel at it, I say to you. You must be born again. The wind blows where it wishes, and you hear its sound, but you do not know where it goes or where it comes from. So it is with everyone born of the Spirit. So, the scripture teaches us clearly there's a necessity for regeneration first. Now? Sometimes our emotion gets the best of us. It is necessary to be born again according to the scriptures. We see in verse 8, it's a work only of the Holy Spirit. When Jesus told him he must be born again, he was paralyzed in his mind. He didn't know what to think. He said, hold on, hold on, you're saying? That an old guy like me has to go back and be born again? Can I go back into the womb of my mother to be born? What surprises me is that Jesus didn't even give him a response. The answer is in verse 8, the wind blows, you don't know where it comes from. What it means is it's a work of the Spirit. It's something that the Holy Spirit works in us. God works in every person regenerating them by the means of His Word. I said that Brother AJ gave a study on this very profound. Where we see regeneration. Or to be born again to have faith. Yes, faith is a prerequisite to be justified. But faith does not precede being born. The new birth is first and then faith comes after that. When this faith comes into us, What we're saying is that when this regeneration happens, our will is changed. Our will makes us want to run to God. We say we love God. We want to hear and love God. I'm hungry and thirsty for God. Because our will has been changed. God said that He's changed our heart. The will that was against God, bent against God, has completely done a 180. Now it loves God. We're not robots, as some people say. Our will loves God. You're here because you love God and look, search for God. You look, search for God. Yes, you're searching for God. Because the will's been changed. The heart of stone's been changed for a heart of flesh. We've seen in other times that the flesh is referred to as sin, sinful. We saw in Romans 8-7 that the person subject to the flesh cannot please God. But the contrast that Ezekiel is making between one of stone and one of flesh A hard one that's not alive, and nothing penetrates. And the other one's sensible to the Word of God. That's the analogy in that text. And we see a flesh, in other texts, relationed with Adam. So the grace that we refer to in Intercessorial Grace is the grace that will never be frustrated by anyone. You see the great teaching we have of Jesus Christ. When he spoke to the man who had died four days ago, Lazarus, God spoke. Lazarus heard the voice of God. When the Word of God is preached to someone who's dead in the world, God speaks through His Word. To the heart of people. And he regenerates. And he gives faith. And he justifies. And we see that that continues in all this order. I'm not speaking in a form of time, but something that just happens. Okay, to finish here. I want to speak about quickly what is the common grace and special grace. There is a common grace that is received by everyone. It's what God gives to some people in different ways. We see people outside of here that aren't Christians. We see some acting morally better than others and others perverse. Some people have more materials than others. This is a common grace. God causes it to rain for everyone. He gives bread to everyone. And all these things we know, it's a common grace. And there's a sense where in common grace we've not been consumed because God is constantly angry with people. There's a common grace. But there is a special grace. And that's only given to the elect. And that is the irresistible grace in which we speak of. It's the grace that comes through the preaching of the gospel. The Holy Spirit works. That's why we see, if we see a group of 50 people, they hear the same sermon, 10 of them repent and believe and the other don't. It's the same person, the same verses, the same verses, the same sermon, the same place. Why does 10 of them only convert? The special grace of God. That grace is irresistible. Through the Word of God that the Holy Spirit works. Something very clear that I want to leave you. The Holy Spirit does not work outside of His Word. Nor does the word work outside the spirit. Jesus said, the words that I speak to you are spirit and truth. So God works through the gospel. So if you think, well, God chose people, why would we preach the gospel? Don't ask absurd questions like that. God is going to save His chosen only through the preaching of the gospel. The ones who He predestined. He calls through the gospel. They're going to hear His voice and going to come. They've been taught by God. I want to speak quickly about the effectual calling. We see the effectual calling in many texts. or in the calling of God. Many are called, few are chosen by God. The Bible calls everyone in general to repent. But no one wants to come to God because they love sin. It's a consequence of them because they don't come to God. The problem that they don't come to God is because they love sin. And the sin has made them blind. It's the fault of God and not of humanity and not God. It's sin. And this is the condemnation that God came into the world and the men loved darkness rather than light. John 3 says, Jesus tells them they're going to have a consequence for their sin because of their sin. But God has called people like us. In the same power that God rose Jesus from the grave. In the same power God has worked in us. For the power that he made the world. And this power, He has made a new creation. You remember Genesis 1-3? Let there be light. Boom. And there's light. The power of the Word of God. That dynamic power of God. In 2 Corinthians 4, I want to read a text. I'm going to read from 3 to 6. Even if our gospel is veiled, it's veiled to those who are perishing. We're so blinded to the gospel. In which the God of this century blinded the understanding of the unbelievers, so that the light of the Gospel, of the glory of Christ, which is the image of God, would not shine on them. Because we do not preach to ourselves, but to Jesus Christ as Lord, and to us as your servants for the love of Jesus. Saint Corinthians 4.4. In their case, the God of this world has blinded the minds of the unbelievers to keep them from seeing the light of the gospel of the glory of Christ. who is the image of God, for what we proclaim is not ourselves, but Jesus Christ as Lord, with ourselves as your servants. For Jesus' sake, for God who said, let light shine out of the darkness, has shone into our hearts to give us the light of the knowledge of the glory of God in the face of Jesus Christ. This power that made the universe. It's the same power that when God spoke into our hearts, He said, out of darkness come light. We were in darkness, and God called us to be light. Now, through the work of the Holy Spirit, we can see the glory of God in the face of Jesus Christ. Now we run to God, because our spiritual eyes can understand. Second Timothy 1.9 says, Who saved us with a holy calling by the gospel of Jesus Christ. Yeah, yeah, yeah. According to the purpose of His grace that was given to us in Christ before the ages began. I like how Calvin says it. God calls everyone through the preaching of the gospel, through the means of the gospel. But only the chosen, the elect, he calls by the Holy Spirit. So we see an external calling of all humanity. We preach the gospel to everyone and they see us as crazy people. Some hear, some want to debate, and some want to reject. Some come to be around friends. Some even say that they've cast out demons, the scriptures say. And there's many, even in the church, that are going to be there. But they've only heard an external call. But the one who has heard the internal call that the Holy Spirit gives, those are the ones who are sons of God. Come to me all who are weary. You know what the text says. Good and faithful servant. Those are the ones who are going to enter the wedding feast of the Lamb. We can continue speaking of this, it's very profound. The Bible is full of irresistible grace. many texts, uh, we can mention that we, for time, we just couldn't mention. I love what Acts 16 says about Lydia. Her heart was open that she would understand the gospel. We see in Acts 13 that Paul preaches to a great crowd, but only the ones who are predestined were the ones who were accepted. Because God is who works. Brothers, if we're in Christ, it's because God brought us. There is nothing in us. The Word of God teaches us clearly that the glory is to God. It's necessary to know these doctrines. So we can see what we do. And what we haven't done. And what we should do. And we see what God did. And what He's doing. And the glory is His. Let's pray. Gracias, Padre, por habernos llamado con un llamamiento santo, Señor. Gracias, porque no merecíamos nada de ti, Señor. Éramos indignos de ti. Pero, Padre, a ti te plació amarlos antes de la fundación del mundo. Nos elegiste. Y ahora, en el tiempo previsto, Padre, en el tiempo que todavía visto, nos llamaste A ti, Señor, hemos venido solamente porque tú has obrado nuestros corazones y cambiaste nuestro corazón. Padre, te damos gracias por tu amor y tu bondad. Gracias, Padre Santo, por habernos elegido, Padre, para ser salvo. Nosotros éramos igual que los demás y corríamos en el mismo corriente de desenfreno, sin rumbo, sin Dios, en el mundo. But Father, you are great, loving, sovereign, and you have done what you have planned to do, to save that Lord whom you have wanted to save. Gracias te damos por Cristo Jesus y gracias por tu obra. En el nombre de Jesus. Amen. Amen. Amen. Thank you, brother. Muchos gracias, hermano. What a beautiful doctrine. Que hermosa doctrina. I'm going to say four things. Voy a decir cuatro cosas, but I'll be less than three minutes. Voy a decir menos de tres minutos. So, first, brother, I disagree with you and Jonathan Edwards disagrees with you. Primero, hermano, yo estoy en desacuerdo contigo y Jonathan Edwards está en desacuerdo contigo. You said we don't contribute anything to our own salvation. Jonathan Edwards said the only thing we do contribute is the sin which we need to be saved from. We contribute sin. Second, on free will. Good, good doctrine there. I remember once the Lord opened my eyes to the doctrine of free will. And I thought of something. If you're a Christian here tonight, just raise your hand. Raise it up. Let me see it. Well, if you're a Christian, you believe it's wrong to sin, right? How many of you believe it's wrong to sin? Just raise your hand. Well, use your free will and stop sinning. Right? Not free. The third thing is something that Paul said. He says, I was the worst of sinners. He says, but I received mercy for this reason. And this receiving is passive. So, it was something done to him. It's not something that he brought himself to. But Brother Sammy said something very important tonight and this brings it up. He says, for this reason. So, I was brought to mercy is what the text says in Greek. For this reason. So God has an eternal reason for Paul. But it requires that he be brought to mercy. So Paul wants to go kill Christians. But he can't frustrate the plan of God. Pero no puede frustrar el plan de Dios. So rather than allow Paul to go kill Christians, en lugar de dejar Pablo ir a matar cristianos, he brings him to mercy, lo trae misericordia. That's the doctrine of irresistible grace. That's the doctrina de gracia irresistible. And number four, numero cuatro, a good application for us, buena aplicación por nosotros. The second part of what Paul says, el segundo parte de lo que dice Pablo. that I might be an example. But I was, I received mercy for this reason, that in me, as the foremost, he might display his perfect patience to those who were to believe on him for eternal life. Que yo fui recibido a misericordio por ese propósito, que en mi, el mostrarse su concuspencia a los que habrán de creer en el para vida eterna. So, Paul was to be an example to those. Pablo debe ser un ejemplo a ellos. So we see in our lives, vemos en nuestras vidas, irresistible grace even after that effectual call. La gracia irresistible aun despues de esta llamada. Jonah, Jonas, I'm not going to Nineveh. Yo no voy a ir a Nineveh. Jonah, the people in Nineveh need you to go. And you need to be sanctified. So you're going to Nineveh. And he buys a ticket to Tarsus. And he goes to Nineveh. After being killed in the belly of a fish. Después de morir en la pez. And then being resurrected. Siendo resucitado. And offering this great prayer to God. But we have irresistible grace even in sanctification. Beautiful sermon brother. Hermoso sermón hermano. Well, I hope everyone has a great Thanksgiving tomorrow. I just want to encourage you with something. Most of us will be with family and some of those family members are not believers. It's a great opportunity to speak about the gospel. We have something to be thankful for. Nosotros tenemos algo a ser agradecido. Just imagine. So imagínate. Everybody's saying, well I'm thankful for this. Estoy agradecido por eso. I'm thankful the Dallas Cowboys lost. Yo estoy agradecido que perdió los vaqueros de Dallas. I'm thankful that the Lord Jesus gave me eternal life. Estoy agradecido que el Señor Jesús me dio vida eterna. End of conversation. Yes, acabo de conversación. Good opportunity tomorrow. Buena oportunidad mañana.