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Five Points
Grace is the heart of God to do you good when you deserve it least.
But do we really know how deeply we don't deserve it? Only God can reveal that to us. He does it through the Bible. And when he does, the wonders of his grace explode with brightness as never before.
These Five Points are about how Christians come into being, and how we are kept forever.
It reaches back into times past when we were freely chosen.
It reaches forward into the future when we will be safe and happy forever.
It reaches down into the mysteries of the work of Christ, purchasing the gift of faith for all God's children.
And it reaches into the human soul, glimpsing the mysteries of the Spirit's work as he conquers all our rebellion and makes us willing captives of King Jesus.
Piper believes that our experience of grace grows with our grasp of God's gracious work. He invites us to come with him on this quest.
But do we really know how deeply we don't deserve it? Only God can reveal that to us. He does it through the Bible. And when he does, the wonders of his grace explode with brightness as never before.
These Five Points are about how Christians come into being, and how we are kept forever.
It reaches back into times past when we were freely chosen.
It reaches forward into the future when we will be safe and happy forever.
It reaches down into the mysteries of the work of Christ, purchasing the gift of faith for all God's children.
And it reaches into the human soul, glimpsing the mysteries of the Spirit's work as he conquers all our rebellion and makes us willing captives of King Jesus.
Piper believes that our experience of grace grows with our grasp of God's gracious work. He invites us to come with him on this quest.
146 pages, Kindle Edition
First published January 1, 2013
201 people are currently reading
1137 people want to read
About the author
John Piper
609 books4,568 followersJohn Piper is founder and teacher of desiringGod.org and chancellor of Bethlehem College & Seminary. For 33 years, he served as senior pastor at Bethlehem Baptist Church, Minneapolis, Minnesota.
He grew up in Greenville, South Carolina, and studied at Wheaton College, Fuller Theological Seminary (B.D.), and the University of Munich (D.theol.). For six years, he taught Biblical Studies at Bethel College in St. Paul, Minnesota, and in 1980 accepted the call to serve as pastor at Bethlehem.
John is the author of more than 50 books and more than 30 years of his preaching and teaching is available free at desiringGod.org. John and his wife, Noel, have four sons, one daughter, and twelve grandchildren.
Librarian Note: There is more than one author in the GoodReads database with this name. See this thread for more information.
He grew up in Greenville, South Carolina, and studied at Wheaton College, Fuller Theological Seminary (B.D.), and the University of Munich (D.theol.). For six years, he taught Biblical Studies at Bethel College in St. Paul, Minnesota, and in 1980 accepted the call to serve as pastor at Bethlehem.
John is the author of more than 50 books and more than 30 years of his preaching and teaching is available free at desiringGod.org. John and his wife, Noel, have four sons, one daughter, and twelve grandchildren.
Librarian Note: There is more than one author in the GoodReads database with this name. See this thread for more information.
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Displaying 1 - 30 of 165 reviews
May 26, 2021
No, este libro no se enfoca en defender el "calvinismo", definitivamente no. En este libro, John Piper te apuntará, guiará y te suplicará que vayas -acompañado de una dosis de oración- y te regocijes en la más grandiosa verdad de verdades plasmada desde la primera hasta la última página de la Biblia, está verdad: Conocer y entender como Dios de manera soberana ha librado tu alma del infierno por siempre y para siempre a través de la muerte de Su hijo, Jesucristo. Está gran noticia (evangelio) plasmada en las doctrinas de la gracia harán arder tu corazón de manera que cada día tengas el mejor de los motivos para no cesar de darle la Gloria a Dios por haber intervenido en la condición en la que te encontrabas, perdido y sin esperanza.
El anhelo de John Piper al terminar de leer este libro es que estos 5 puntos -como el los llama- sean grabados en tu corazón como con un hierro ardiente tal y como lo experimentó John Bunyan.
Lee la Biblia acompañado de este libro y pide a Dios que estas verdades se vuelvan realidad en tu vida.
El anhelo de John Piper al terminar de leer este libro es que estos 5 puntos -como el los llama- sean grabados en tu corazón como con un hierro ardiente tal y como lo experimentó John Bunyan.
Lee la Biblia acompañado de este libro y pide a Dios que estas verdades se vuelvan realidad en tu vida.
July 31, 2025
(4.5/5) Desiring God published this as a free article, linked below. It was super helpful for me to clarify some of the questions I had about Calvinism and the teachings of Scripture. Would recommend to anyone looking to learn more about this topic!
https://www.desiringgod.org/articles/...
https://www.desiringgod.org/articles/...
December 7, 2022
A brief introduction to Calvinism. Piper starts with exegesis and concludes with worship.
Read
July 14, 2025протестантська теологія - моя селф хелп література
September 10, 2024
A succinct but powerful introduction to the structure and supporting Scripture of Calvinism. I appreciate Piper’s explanation of these doctrines while maintaining a steady encouragement to turn to the Bible above any theologians instruction.
January 3, 2024
Warm reminder of God’s sovereign grace.
April 24, 2016
Probably the best introductory work to the "Five Points of Calvinism" I've read to date. There are many great intros out there - but this has got to be the best to point someone to if they're interested in knowing what the Scriptures say, but hearing it in a tone that is very pastoral. That is, as with all Piper's books (that I've read), it's very clear he wrote this because he so greatly cares for his readers and wants them to have a deeper relationship with God, but one that is based on God's Word, and one that is directed to God's glory, which in turn provides a deeper experience of God's grace.
Read it.
Read it.
March 13, 2015
Whenever you read something of this nature, I recommend you have the word of God right there with you. Not because of distrust in John Piper, but so that you know for yourself where he is coming from. With that said, Piper gives you a great layout of the doctrines of grace in this handbook.
Read
July 8, 2016Recomendadísimo para repasar una y otra vez las doctrinas de la Gracia. Estoy seguro que acudiré a este libro a menudo.
June 2, 2025
What a great short introduction to the Doctrines of Grace. Piper did an incredible job using scripture to explain these doctrines and he did so in a way that was not overbearing or confusing. He did something in this book that I don’t see in many others, he did not only explain the doctrines but he explained why these doctrines were so great and comforting to the believer. My favorite part of the book was the end where he cited testimonies from famous theologians in the past when they discovered these great doctrines. Even though it was a basic introduction, I am still left in awe in the beautiful, sovereign, and eternal plan of salvation. 5/5 stars
February 4, 2022
5 points 5 stars. I almost highlighted the whole book. Great and concise book covering the 5 points and why we believe them scripturally.
June 21, 2025
Short, clear, and much more devotional than I anticipated. To be fair, these doctrines are designed by God to waken us to His glory, so I suppose the devotional aspect should be anticipated
April 23, 2017
Having grown up in a church that regularly studied the Canons of Dort, the Belgic Confession and the Heidelberg Catechism, I relish little volumes like this that illuminate the gospel and grace-filled truths contained in what I learned as TULIP.
Many today may feel studying theology is dry and boring. To them, Piper would say: ". . .all the wrestling to understand what the Bible teaches about God is worth it. God is a rock of strength in a world of quicksand. To know him in his sovereignty is to become like an oak tree in the wind of adversity and confusion. And along with strength is sweetness and tenderness beyond imagination. The sovereign Lion of Judah is the sweet Lamb of God."
Many today may feel studying theology is dry and boring. To them, Piper would say: ". . .all the wrestling to understand what the Bible teaches about God is worth it. God is a rock of strength in a world of quicksand. To know him in his sovereignty is to become like an oak tree in the wind of adversity and confusion. And along with strength is sweetness and tenderness beyond imagination. The sovereign Lion of Judah is the sweet Lamb of God."
December 20, 2024
This introduction to TULIP was what got the ball rolling with me, a former skeptic and now reformed Christian. Piper suggests many different passages for your consideration. However, I feel like some work more like examples than universal proof. And on second read, this book doesn't resolve some of the most common doubts regarding Calvinism, so it is probably best supplemented by other explanations if you're exploring. But the baseline is that this book is quite good at explaining the intuition behind TULIP so that you can keep these hypotheses in mind as you continue to examine the biblical evidence for yourself.
May 26, 2019
I read this for free at https://www.desiringgod.org/books/fiv...
Piper is a clear, biblical teacher. Five Points was a rich and encouraging read, even for someone who is thoroughly convinced of the doctrines of grace.
Highly recommended.
Piper is a clear, biblical teacher. Five Points was a rich and encouraging read, even for someone who is thoroughly convinced of the doctrines of grace.
Highly recommended.
Read
July 19, 2024Piper challenges me once again.
July 4, 2016
Disclaimer: while this review is critical in nature, it’s not my place to judge Piper’s motives, sincerely, or faith. All believers will stand before Jesus Christ soon to give an account —starting with myself. The critical standard applied to Mr. Piper’s book should be equally applied to this review based on the Word of God.
John Piper confesses some of the theological implications of embracing Calvinism. He writes, "Where we stand on these things [five points of Calvinism] deeply affects our view of God, man, salvation, the atonement, regeneration, assurance, worship, and missions" (location 74; Amazon Kindle).
Because the theological implications of embracing Calvinism are radical, a wise and prudent person should meticulously examine the Word of God as a Berean (Acts 17:11).
This review is written with a bias. God's Word is the absolute, final standard for faith and practice. Therefore, no creed, tradition, or church theologian (to include John Piper) decrees doctrinal truth for the church.
God's Word is applicable for church doctrine when established principles of interpretation are observed. These are not limited to a consideration of context, genre, rules of grammar, and drawing out the author's intent.
Today's Calvinism was started by Augustine [link] (354-430). He was an influential theologian of the Roman Catholic Church. Augustine's beliefs were further refined over hundreds of years into what is today called Calvinism.
CHAPTER THREE, TOTAL DEPRAVITY
The first pillar of Calvinism microscope of Scripture. Should this doctrine be in error, the entire structure supporting Calvinism collapses.
The test of legitimacy must include the entire structure and not select portions of it. This is because Satan regularly packages theological lies by including enough kernels of truth to deceive. In the Garden of Eden, Satan mixed truth with lies to perpetuate the greatest fall that man has ever experienced. This tactic continues to be used by Satan.
The question before us is not if man is sinful (Romans 3:23), but the extent of man's depravity. Do the spiritually dead have the ability to accept the gracious offer of salvation made available to all (Matthew 11:28; John 3:16; Acts 13:39; Romans 10:9-13; etc.)?
In this chapter, Piper used 31 passages to make his case for the Calvinist doctrine of total depravity. To avoid writing a book, only his primary proofs texts will be examined.
Before we begin, lets cover two different methods of biblical interpretation. They are eisegesis (Italics) and exegesis (italics). In the book, Basic Bible Interpretation: A Practical Guide to Discovering Biblical Truth, Roy Zuck defines eisegesis as, "reading into Scripture something that is not there" (1991, 216-217). This involves assigning a different meaning than the author intended. This practice is frequently used to illegitimately authenticate false doctrine.
In contrast, exegesis is defined as "the determination of the meaning of the biblical text in its historical and literary contexts" (Zuck, 1991,19-20). It's impossible to practice exegesis when a predefined theological grid dominates the interpretation process.
This is the first verse that Piper cites: "But whoever has doubts is condemned if he eats, because the eating is not from faith. For whatever does not proceed from faith is sin" (Romans 14:23, ESV). An exegetical understanding of this verse within context conclusively establishes that Paul IS addressing the subject of Christian liberty and NOT the Calvinist doctrine of total depravity.
Piper writes, "Romans 14:23 makes plain that depravity is our condition in relation to God primarily, and only secondary in relation to man" (Location 162). Piper's conclusion has no place for church doctrine. Piper's eisegesis is dishonorable. It substitutes the author's intended meaning with a counterfeit. If Calvinism is true, the test of legitimacy is an exegetical driven interpretation.
The primary passage used by Calvinists to support the doctrine of total depravity is Romans 3:9-12. Therefore, it will be covered in more depth. Before we quote some of Piper's commentary, let's examine it:
"What then? Are we Jews any better off? No, not at all. For we have already charged that all, both Jews and Greeks, are under sin, as it is written: “None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one.” “Their throat is an open grave; they use their tongues to deceive.” “The venom of asps is under their lips.” “Their mouth is full of curses and bitterness.” “Their feet are swift to shed blood; in their paths are ruin and misery, and the way of peace they have not known.” “There is no fear of God before their eyes” (Romans 3:9-18; ESV).
In verse nine, Paul states that both Jews and Gentiles are guilty sinners: "For we have already charged that all, both Jews and Greeks, are under sin." The verses that follow (v. 10-17), contain Old Testament poetry with hyperbole (Psalm 5:9; 10:7; 14:1-3; 36:1; 53:1-3; 140:3; Proverbs 1:16; Isaiah 59:7-8; Jeremiah 5:16) to support this premise (universal effect of sin). An exegetical interpretation considers that poetry and hyperbole are included in this passage (v. 10-17).
In the book, Grasping God's Word, authors Duvall and Hays (2005, 353) state the following facts related to Old Testament poetry: "If we want to understand the author's of the Old Testament, it is critical that we recognize figures of speech when they are used and that we interpret them as figures of speech and not as literal realities."
In these verses, Paul uses a figure of speech called hyperbole (italics). According to the book, How to Read the Bible as Literature, hyperbole means, "[a] conscious exaggeration for the sake of effect" (Leland Tyken, 1984, 99-100). This speech contains purposeful exaggeration to make a point. These exaggerations are unintended to be taken literally. For example, someone may like pizza so much that they claim to have the ability to smell it a mile away —this clearly is an exaggeration to make a point. It would be unreasonable to take this speech literally.
Now please consider carefully what Piper writes, "The totality of our rebellion is seen in Romans 3:9-11 and 18" (location 173). Did you spot a grievous error in Piper's hermeneutics? If we are after the author’s intent (exegesis), we don't dare skip verses (v. 12-17) that further communicate the author's purpose. Because Piper has hijacked this passage for an interpretation different than Paul intended (eisegesis), he throws out key verses to conceal his action.
Calvinists want us to believe for the sake of their theology that Paul is teaching the doctrine of total depravity and literally, "None is righteous, no, not one." But this is an exaggeration (Old Testament poetry containing hyperbole) to make a point (universal effect of sin, verse 9). Should we take this Old Testament poetry literally, we have to be consistent and take all poetic verses literally.
For the sake of argument, let's assume that Piper is correct and Paul intended these verses (10-18) to be taken literally (ignore hyperbolic poetry) and therefore be applicable to every human being that lived. So let's apply them:
“None is [right now] righteous, no, not one" (both saved and unsaved, to include Paul and all Christians; v. 10). Paul’s claim that none are righteous would contradict the book of Romans, which has been summarized as the “righteousness of God.”
"No one understands" (both saved and unsaved, to include Paul and all Christians; v. 11). "No one seeks for God" (both saved and unsaved, to include Paul and all Christians; v. 11).
"All have turned aside" (both saved and unsaved, to include Paul and all Christians; v. 12). "Together they have become worthless" (both saved and unsaved, to include Paul and all Christians; v. 12).
"Their throat is an open grave" (both saved and unsaved, to include Paul and all Christians; v. 13). "Venom of asps is under their lips” (both saved and unsaved, to include Paul and all Christians; v. 13).
“Their feet are swift to shed blood" (both saved and unsaved, to include Paul and all Christians; v. 15). Note: some verses are intentionally skipped; you get the point!
Calvinists may claim these descriptions are universally applicable to every human being. But when pressed, they would likely make Christians an exception. But Paul doesn't make this qualification. Calvinists usually throw out verses 13-17, or change the rules mid stream to exclude the most wicked (not universal to every human being). This is because most unsaved have never been "swift to shed blood." All people don't have the "venom of asps ... under their lips.” The burden of proof is strong that Paul is using hyperbole (and Old Testament poetry) to exaggerate so that his readers have no doubt that all men are guilty sinners (Romans 3:9b).
Paul is not writing the Calvinist construction of total depravity that didn't exist until Augustine (354-430). This doctrine has been grafted into Romans 3:9-12 by Calvinists by theological necessity. The Calvinist teaching of total depravity is a defilement of Paul's argument.
Another blow to Calvinists is verse 12: "All have turned aside; together they have become worthless" (3:12a). They have "turned aside" which is not depravity acquired at birth. "They have become worthless,” describes a process that occurred over time (see also Matthew 13:15).
Paul began building his case that all men are guilty sinners starting in chapter one. A careful examination indicates that Paul's point was not depravity from birth. Paul described a pattern of sin that became more severe over time: "who by their unrighteousness suppress the truth" (1:18b). "For although they knew God [no relationship], they did not honor him as God or give thanks to him, but they BECAME futile in their thinking, and their foolish hearts were darkened. Claiming to be wise, they became fools" (1:21-22). This is more admissible evidence to the court of exegetical truth that Paul didn't believe in the Calvinist construction of total depravity.
Calvinists quote Psalm 51:5 for proof that all mankind are born sinners: "Behold, I was brought forth in iniquity, and in sin [literally] did my mother conceive me" (51:5). This is the only verse in the entire Bible that teaches this. However, there are serious problems with an interpretation that ignores the figurative language of poetry.
In the book, Grasping Gods Word, the authors write, "Likewise, we cannot approach Psalm 51 with the same method that we use in Romans 3" (348-349). The authors previously wrote why: "One of the problems many Christians today encounter when they tackle Old Testament Poetry is that they attempt to interpret these texts with methods that are geared for New Testament letters" (348). One final quote: "it is critical that we recognize figures of speech when they are used and that we interpret them as figures of speech and not as literal realities” (353).
If Calvinists were consistent, they would have to teach from the same chapter that God literally washed David of his sin ("wash me thoroughly from my inquiry," 51:2). God literally blotted out David's iniquity ("blot out my transgressions," 51:5). And David continues, "purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow" (51:7). There is more poetry inside Psalm 51 including the inability of David to open his lips (v. 15).
Not only is Psalm 51 rich in poetry, the book of Psalms is. Please consider this verse: "The wicked are estranged from the womb; they go astray from birth, speaking lies" (58:3). If we took this verse literally (ignored genre), we would have to conclude that babies speak lies the day they are born.
Calvinist ignore genre to teach that babies are born sinners before they even commit their first sin. This wrong teaching is necessary because their doctrine of total depravity requires it.
If we are not born sinners, what condemn us is sinning and not depravity acquired at conception. While Romans 3:23 establishes the universal extend of sin, the issue that Paul taught was that we HAVE all sinned: "for all have sinned." Similarly, in Psalm 51, David's issue was the infringement of the law. Please consider David's statement, "For I know my transgressions, and my sin is ever before me. Against you, you only, have I sinned and done what is evil in your sight, so that you may be justified in your words and blameless in your judgment” (51:3-4). God holds man accountable for the act of sinning.
Another serious blow to Calvinist depravity taught from Romans 3:9-18 is a consideration of the verbal aspect. Let's dive in for a closer look at one verse.
"No one understands [Greek participle]; no one seeks [Greek participle] for God" (Romans 3:11). The two participle verbs ("understands" and "seeks" are in the Greek present tense. Is Paul writing that no one "understands" and "seeks" God as a lifestyle, once, or is this question unanswerable? The answer is important. Because if Paul is describing a way of life, then Calvinists have an additional problem because this passage does not inform us if sinners can occasionally seek God.
Here is three reasons that when combined offer substantial evidence that the action is ongoing: Every English translation consulted (NKJV, ESV, NIV, NASB) has these verses in the present tense ("understands" and "seeks") and NOT the past tense ("understood," "sought").
Secondly, Young's Literal Translation has a helpful rendering: "There is none who is understanding, [clearly ongoing action] there is no one who is seeking [clearly ongoing] after God."
Another reason is that there are biblical accounts of people seeking God or an implied capacity to do so (Genesis 4:26; Deuteronomy 4:29; 30:15; 1 Chronicles 16:11; 28:9; 2 Chronicles 7:14; Isaiah 55:6-7; Psalm 9:10; 22:26; 27:8; 34:10; 40:16; 63:1; 105:4; 119:2; 119:19; Jeremiah 29:13; 33:2-3; Amos 5:4; Proverbs 8:17; 11:27; Matthew 7:7-8; James 4:8; Hebrews 11:6; Acts 8:26-39; 10:34-35; 17:26-27). There are no accounts (without adding assumptions to the text) that people are incapable of seeking God. The fact that most people don't regularly seek God is not proof that none do.
Both the sovereignty of God and the free will of man are found from Genesis to Revelation. A God who remains sovereign while giving man a free will is greater than the Calvinist view of God where everything had to be preordained in advance to remain sovereign.
Under the subtitle, "Natural man not seeking God" (location 173), Piper writes,
“It is a myth that man in his natural state is genuinely seeking God . . . Apart from conversion, no one comes to the light of God" (location 173). So what proof does Piper offer for this doctrine that denies a free will? Piper quotes John 3:20-21: "For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed. But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God” (John 3:20-21).
This passage offers no proof of total depravity. In fact, Jesus states why they don't come to the light: "lest his works should be exposed" (3:20), and the reason given is not the Calvinist teaching of depravity. If Calvinism is true, why does Piper quote Jesus who doesn't even agree with Him?
Jesus said, "yet you refuse to come to me that you may have life" (John 5:40). The ability to reject Christ is the ability to choose.
"If anyone’s [open ended] will is to do God’s will [implies a possibility], he will know whether the teaching is from God or whether I am speaking on my own authority" John 7:17
"O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing" (Matthew 23:37)! Not only were they unwilling, Jesus desired to grant them spiritual life and protection.
To believe that God made man without the capacity to believe in Christ is to believe that God hates people more than He loves them. How would you feel if in hell for all eternity, knowing that while on earth God made you incapable of believing the Gospel? I'm sorry, but this is the God of Calvinism.
Under heading #2, Piper writes, "In his total rebellion everything man does is sin" (location 184). Once again, Piper appeals to Romans 14:23. If you recall we covered this passage earlier where Paul writes about Christian Liberty and not the false doctrine of total depravity.
Piper doesn't believe the Bible only has meaning in context based on practice in this book. The Bible declares unequivocally that what condemns sinners is their commission of sin. Why not just believe what Romans 3:23 teaches? "for all HAVE sinned and [therefore] fall short of the glory of God."
Piper continues his disgraceful eisegesis. He quotes Romans 7:8, where the Apostle Paul describes his daily battle with the flesh: "For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out" (Romans 7:18). Piper cut the passage from its context and transformed it into a Calvinist description of the unregenerate where everything they do is sinful.
In the book, Grasping God's Word (Duvall and Hays, 2005, 119) the authors write, "In fact, we would go so far as to say that the most important principle of biblical interpretation is that context determines meaning. When we ignore the context, we can twist the Scriptures and 'prove' almost anything" (119).
It's an accepted fact in the Christian academic community that the Bible only has meaning in context. Piper justifies Calvinism by hijacking passages from their inspired context and twisting them into Calvinist proof texts.
Thanks for reading. For additional chapters, please visit website under my profile. May God bless you as you follow the footsteps of His Son.
John Piper confesses some of the theological implications of embracing Calvinism. He writes, "Where we stand on these things [five points of Calvinism] deeply affects our view of God, man, salvation, the atonement, regeneration, assurance, worship, and missions" (location 74; Amazon Kindle).
Because the theological implications of embracing Calvinism are radical, a wise and prudent person should meticulously examine the Word of God as a Berean (Acts 17:11).
This review is written with a bias. God's Word is the absolute, final standard for faith and practice. Therefore, no creed, tradition, or church theologian (to include John Piper) decrees doctrinal truth for the church.
God's Word is applicable for church doctrine when established principles of interpretation are observed. These are not limited to a consideration of context, genre, rules of grammar, and drawing out the author's intent.
Today's Calvinism was started by Augustine [link] (354-430). He was an influential theologian of the Roman Catholic Church. Augustine's beliefs were further refined over hundreds of years into what is today called Calvinism.
CHAPTER THREE, TOTAL DEPRAVITY
The first pillar of Calvinism microscope of Scripture. Should this doctrine be in error, the entire structure supporting Calvinism collapses.
The test of legitimacy must include the entire structure and not select portions of it. This is because Satan regularly packages theological lies by including enough kernels of truth to deceive. In the Garden of Eden, Satan mixed truth with lies to perpetuate the greatest fall that man has ever experienced. This tactic continues to be used by Satan.
The question before us is not if man is sinful (Romans 3:23), but the extent of man's depravity. Do the spiritually dead have the ability to accept the gracious offer of salvation made available to all (Matthew 11:28; John 3:16; Acts 13:39; Romans 10:9-13; etc.)?
In this chapter, Piper used 31 passages to make his case for the Calvinist doctrine of total depravity. To avoid writing a book, only his primary proofs texts will be examined.
Before we begin, lets cover two different methods of biblical interpretation. They are eisegesis (Italics) and exegesis (italics). In the book, Basic Bible Interpretation: A Practical Guide to Discovering Biblical Truth, Roy Zuck defines eisegesis as, "reading into Scripture something that is not there" (1991, 216-217). This involves assigning a different meaning than the author intended. This practice is frequently used to illegitimately authenticate false doctrine.
In contrast, exegesis is defined as "the determination of the meaning of the biblical text in its historical and literary contexts" (Zuck, 1991,19-20). It's impossible to practice exegesis when a predefined theological grid dominates the interpretation process.
This is the first verse that Piper cites: "But whoever has doubts is condemned if he eats, because the eating is not from faith. For whatever does not proceed from faith is sin" (Romans 14:23, ESV). An exegetical understanding of this verse within context conclusively establishes that Paul IS addressing the subject of Christian liberty and NOT the Calvinist doctrine of total depravity.
Piper writes, "Romans 14:23 makes plain that depravity is our condition in relation to God primarily, and only secondary in relation to man" (Location 162). Piper's conclusion has no place for church doctrine. Piper's eisegesis is dishonorable. It substitutes the author's intended meaning with a counterfeit. If Calvinism is true, the test of legitimacy is an exegetical driven interpretation.
The primary passage used by Calvinists to support the doctrine of total depravity is Romans 3:9-12. Therefore, it will be covered in more depth. Before we quote some of Piper's commentary, let's examine it:
"What then? Are we Jews any better off? No, not at all. For we have already charged that all, both Jews and Greeks, are under sin, as it is written: “None is righteous, no, not one; no one understands; no one seeks for God. All have turned aside; together they have become worthless; no one does good, not even one.” “Their throat is an open grave; they use their tongues to deceive.” “The venom of asps is under their lips.” “Their mouth is full of curses and bitterness.” “Their feet are swift to shed blood; in their paths are ruin and misery, and the way of peace they have not known.” “There is no fear of God before their eyes” (Romans 3:9-18; ESV).
In verse nine, Paul states that both Jews and Gentiles are guilty sinners: "For we have already charged that all, both Jews and Greeks, are under sin." The verses that follow (v. 10-17), contain Old Testament poetry with hyperbole (Psalm 5:9; 10:7; 14:1-3; 36:1; 53:1-3; 140:3; Proverbs 1:16; Isaiah 59:7-8; Jeremiah 5:16) to support this premise (universal effect of sin). An exegetical interpretation considers that poetry and hyperbole are included in this passage (v. 10-17).
In the book, Grasping God's Word, authors Duvall and Hays (2005, 353) state the following facts related to Old Testament poetry: "If we want to understand the author's of the Old Testament, it is critical that we recognize figures of speech when they are used and that we interpret them as figures of speech and not as literal realities."
In these verses, Paul uses a figure of speech called hyperbole (italics). According to the book, How to Read the Bible as Literature, hyperbole means, "[a] conscious exaggeration for the sake of effect" (Leland Tyken, 1984, 99-100). This speech contains purposeful exaggeration to make a point. These exaggerations are unintended to be taken literally. For example, someone may like pizza so much that they claim to have the ability to smell it a mile away —this clearly is an exaggeration to make a point. It would be unreasonable to take this speech literally.
Now please consider carefully what Piper writes, "The totality of our rebellion is seen in Romans 3:9-11 and 18" (location 173). Did you spot a grievous error in Piper's hermeneutics? If we are after the author’s intent (exegesis), we don't dare skip verses (v. 12-17) that further communicate the author's purpose. Because Piper has hijacked this passage for an interpretation different than Paul intended (eisegesis), he throws out key verses to conceal his action.
Calvinists want us to believe for the sake of their theology that Paul is teaching the doctrine of total depravity and literally, "None is righteous, no, not one." But this is an exaggeration (Old Testament poetry containing hyperbole) to make a point (universal effect of sin, verse 9). Should we take this Old Testament poetry literally, we have to be consistent and take all poetic verses literally.
For the sake of argument, let's assume that Piper is correct and Paul intended these verses (10-18) to be taken literally (ignore hyperbolic poetry) and therefore be applicable to every human being that lived. So let's apply them:
“None is [right now] righteous, no, not one" (both saved and unsaved, to include Paul and all Christians; v. 10). Paul’s claim that none are righteous would contradict the book of Romans, which has been summarized as the “righteousness of God.”
"No one understands" (both saved and unsaved, to include Paul and all Christians; v. 11). "No one seeks for God" (both saved and unsaved, to include Paul and all Christians; v. 11).
"All have turned aside" (both saved and unsaved, to include Paul and all Christians; v. 12). "Together they have become worthless" (both saved and unsaved, to include Paul and all Christians; v. 12).
"Their throat is an open grave" (both saved and unsaved, to include Paul and all Christians; v. 13). "Venom of asps is under their lips” (both saved and unsaved, to include Paul and all Christians; v. 13).
“Their feet are swift to shed blood" (both saved and unsaved, to include Paul and all Christians; v. 15). Note: some verses are intentionally skipped; you get the point!
Calvinists may claim these descriptions are universally applicable to every human being. But when pressed, they would likely make Christians an exception. But Paul doesn't make this qualification. Calvinists usually throw out verses 13-17, or change the rules mid stream to exclude the most wicked (not universal to every human being). This is because most unsaved have never been "swift to shed blood." All people don't have the "venom of asps ... under their lips.” The burden of proof is strong that Paul is using hyperbole (and Old Testament poetry) to exaggerate so that his readers have no doubt that all men are guilty sinners (Romans 3:9b).
Paul is not writing the Calvinist construction of total depravity that didn't exist until Augustine (354-430). This doctrine has been grafted into Romans 3:9-12 by Calvinists by theological necessity. The Calvinist teaching of total depravity is a defilement of Paul's argument.
Another blow to Calvinists is verse 12: "All have turned aside; together they have become worthless" (3:12a). They have "turned aside" which is not depravity acquired at birth. "They have become worthless,” describes a process that occurred over time (see also Matthew 13:15).
Paul began building his case that all men are guilty sinners starting in chapter one. A careful examination indicates that Paul's point was not depravity from birth. Paul described a pattern of sin that became more severe over time: "who by their unrighteousness suppress the truth" (1:18b). "For although they knew God [no relationship], they did not honor him as God or give thanks to him, but they BECAME futile in their thinking, and their foolish hearts were darkened. Claiming to be wise, they became fools" (1:21-22). This is more admissible evidence to the court of exegetical truth that Paul didn't believe in the Calvinist construction of total depravity.
Calvinists quote Psalm 51:5 for proof that all mankind are born sinners: "Behold, I was brought forth in iniquity, and in sin [literally] did my mother conceive me" (51:5). This is the only verse in the entire Bible that teaches this. However, there are serious problems with an interpretation that ignores the figurative language of poetry.
In the book, Grasping Gods Word, the authors write, "Likewise, we cannot approach Psalm 51 with the same method that we use in Romans 3" (348-349). The authors previously wrote why: "One of the problems many Christians today encounter when they tackle Old Testament Poetry is that they attempt to interpret these texts with methods that are geared for New Testament letters" (348). One final quote: "it is critical that we recognize figures of speech when they are used and that we interpret them as figures of speech and not as literal realities” (353).
If Calvinists were consistent, they would have to teach from the same chapter that God literally washed David of his sin ("wash me thoroughly from my inquiry," 51:2). God literally blotted out David's iniquity ("blot out my transgressions," 51:5). And David continues, "purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow" (51:7). There is more poetry inside Psalm 51 including the inability of David to open his lips (v. 15).
Not only is Psalm 51 rich in poetry, the book of Psalms is. Please consider this verse: "The wicked are estranged from the womb; they go astray from birth, speaking lies" (58:3). If we took this verse literally (ignored genre), we would have to conclude that babies speak lies the day they are born.
Calvinist ignore genre to teach that babies are born sinners before they even commit their first sin. This wrong teaching is necessary because their doctrine of total depravity requires it.
If we are not born sinners, what condemn us is sinning and not depravity acquired at conception. While Romans 3:23 establishes the universal extend of sin, the issue that Paul taught was that we HAVE all sinned: "for all have sinned." Similarly, in Psalm 51, David's issue was the infringement of the law. Please consider David's statement, "For I know my transgressions, and my sin is ever before me. Against you, you only, have I sinned and done what is evil in your sight, so that you may be justified in your words and blameless in your judgment” (51:3-4). God holds man accountable for the act of sinning.
Another serious blow to Calvinist depravity taught from Romans 3:9-18 is a consideration of the verbal aspect. Let's dive in for a closer look at one verse.
"No one understands [Greek participle]; no one seeks [Greek participle] for God" (Romans 3:11). The two participle verbs ("understands" and "seeks" are in the Greek present tense. Is Paul writing that no one "understands" and "seeks" God as a lifestyle, once, or is this question unanswerable? The answer is important. Because if Paul is describing a way of life, then Calvinists have an additional problem because this passage does not inform us if sinners can occasionally seek God.
Here is three reasons that when combined offer substantial evidence that the action is ongoing: Every English translation consulted (NKJV, ESV, NIV, NASB) has these verses in the present tense ("understands" and "seeks") and NOT the past tense ("understood," "sought").
Secondly, Young's Literal Translation has a helpful rendering: "There is none who is understanding, [clearly ongoing action] there is no one who is seeking [clearly ongoing] after God."
Another reason is that there are biblical accounts of people seeking God or an implied capacity to do so (Genesis 4:26; Deuteronomy 4:29; 30:15; 1 Chronicles 16:11; 28:9; 2 Chronicles 7:14; Isaiah 55:6-7; Psalm 9:10; 22:26; 27:8; 34:10; 40:16; 63:1; 105:4; 119:2; 119:19; Jeremiah 29:13; 33:2-3; Amos 5:4; Proverbs 8:17; 11:27; Matthew 7:7-8; James 4:8; Hebrews 11:6; Acts 8:26-39; 10:34-35; 17:26-27). There are no accounts (without adding assumptions to the text) that people are incapable of seeking God. The fact that most people don't regularly seek God is not proof that none do.
Both the sovereignty of God and the free will of man are found from Genesis to Revelation. A God who remains sovereign while giving man a free will is greater than the Calvinist view of God where everything had to be preordained in advance to remain sovereign.
Under the subtitle, "Natural man not seeking God" (location 173), Piper writes,
“It is a myth that man in his natural state is genuinely seeking God . . . Apart from conversion, no one comes to the light of God" (location 173). So what proof does Piper offer for this doctrine that denies a free will? Piper quotes John 3:20-21: "For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed. But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God” (John 3:20-21).
This passage offers no proof of total depravity. In fact, Jesus states why they don't come to the light: "lest his works should be exposed" (3:20), and the reason given is not the Calvinist teaching of depravity. If Calvinism is true, why does Piper quote Jesus who doesn't even agree with Him?
Jesus said, "yet you refuse to come to me that you may have life" (John 5:40). The ability to reject Christ is the ability to choose.
"If anyone’s [open ended] will is to do God’s will [implies a possibility], he will know whether the teaching is from God or whether I am speaking on my own authority" John 7:17
"O Jerusalem, Jerusalem, the city that kills the prophets and stones those who are sent to it! How often would I have gathered your children together as a hen gathers her brood under her wings, and you were not willing" (Matthew 23:37)! Not only were they unwilling, Jesus desired to grant them spiritual life and protection.
To believe that God made man without the capacity to believe in Christ is to believe that God hates people more than He loves them. How would you feel if in hell for all eternity, knowing that while on earth God made you incapable of believing the Gospel? I'm sorry, but this is the God of Calvinism.
Under heading #2, Piper writes, "In his total rebellion everything man does is sin" (location 184). Once again, Piper appeals to Romans 14:23. If you recall we covered this passage earlier where Paul writes about Christian Liberty and not the false doctrine of total depravity.
Piper doesn't believe the Bible only has meaning in context based on practice in this book. The Bible declares unequivocally that what condemns sinners is their commission of sin. Why not just believe what Romans 3:23 teaches? "for all HAVE sinned and [therefore] fall short of the glory of God."
Piper continues his disgraceful eisegesis. He quotes Romans 7:8, where the Apostle Paul describes his daily battle with the flesh: "For I know that nothing good dwells in me, that is, in my flesh. For I have the desire to do what is right, but not the ability to carry it out" (Romans 7:18). Piper cut the passage from its context and transformed it into a Calvinist description of the unregenerate where everything they do is sinful.
In the book, Grasping God's Word (Duvall and Hays, 2005, 119) the authors write, "In fact, we would go so far as to say that the most important principle of biblical interpretation is that context determines meaning. When we ignore the context, we can twist the Scriptures and 'prove' almost anything" (119).
It's an accepted fact in the Christian academic community that the Bible only has meaning in context. Piper justifies Calvinism by hijacking passages from their inspired context and twisting them into Calvinist proof texts.
Thanks for reading. For additional chapters, please visit website under my profile. May God bless you as you follow the footsteps of His Son.
August 8, 2023
Piper lays down a clear case for this crazy crazy crazy theology, complete with Piper's self-assured tone and total blindness to his own domineering presuppositions. In typical John Piper fashion, which I've come to simply consider part of his charm, instead of accepting the obvious disastrous implications of his theology, he rather boldly and blinklessly claims the opposite. Any 5 year old can see Piper's theology makes a mockery of evangelism and missions. But Piper, without blushing, claims that his theology reminds him "that evangelism is absolutely essential for people to come to Christ and be saved."
My college roommate and I used to have a principle about debating and lying: If what you're saying is bullshit, say it with greater boldness and conviction. There's a great deal of that sort of thing in Piper's work.
There's also some great biblical argumentation, and that's really the strength of the Calvinist perspective. They have a compelling constellation of biblical texts that they line up in such-and-such a way and the whole textual orchestra hums along with a tone of truthiness. First Romans 9 bangs loudly, then Ephesians 1 adds melody, then drop in a few flourishes from the prophets. "Look how biblical this is," they say, eyes wide at their hermeneutical creation.
What's never really discussed, though, is the ordering of their theological orchestra. For instance, why start with one chapter in one letter from one apostle (Romans 9) and interpret all of scripture through that? Why not start with something like the entire two-ways tradition—built on human freedom—that stretches from Moses to Jesus himself (see Deuteronomy 30:19: "I have set before you life and death, blessing and curse. Therefore choose life, that you and your offspring may live"). Why not interpret Romans 9 and Ephesians 1 through that?
Piper and the Calvinists might be right about starting with Romans 9.
Maybe.
My point is that they never defend that ordering. They do not question the prioritization of one text over another. That allows them to walk around confident that the Bible clearly says so-and-so when it's actually their own personalities, values, and biases injected into the text.
I gave Piper's book 5 stars because he does clearly and effectively communicate his perspective. As an expression of the Five Points, he does well. People who give fewer stars simply because they do not agree with a book are acting like bozos and need to check themselves.
Blessings and tingle-positivity to you and yours.
Dan Kent
My college roommate and I used to have a principle about debating and lying: If what you're saying is bullshit, say it with greater boldness and conviction. There's a great deal of that sort of thing in Piper's work.
There's also some great biblical argumentation, and that's really the strength of the Calvinist perspective. They have a compelling constellation of biblical texts that they line up in such-and-such a way and the whole textual orchestra hums along with a tone of truthiness. First Romans 9 bangs loudly, then Ephesians 1 adds melody, then drop in a few flourishes from the prophets. "Look how biblical this is," they say, eyes wide at their hermeneutical creation.
What's never really discussed, though, is the ordering of their theological orchestra. For instance, why start with one chapter in one letter from one apostle (Romans 9) and interpret all of scripture through that? Why not start with something like the entire two-ways tradition—built on human freedom—that stretches from Moses to Jesus himself (see Deuteronomy 30:19: "I have set before you life and death, blessing and curse. Therefore choose life, that you and your offspring may live"). Why not interpret Romans 9 and Ephesians 1 through that?
Piper and the Calvinists might be right about starting with Romans 9.
Maybe.
My point is that they never defend that ordering. They do not question the prioritization of one text over another. That allows them to walk around confident that the Bible clearly says so-and-so when it's actually their own personalities, values, and biases injected into the text.
I gave Piper's book 5 stars because he does clearly and effectively communicate his perspective. As an expression of the Five Points, he does well. People who give fewer stars simply because they do not agree with a book are acting like bozos and need to check themselves.
Blessings and tingle-positivity to you and yours.
Dan Kent
August 25, 2017
"To enjoy him we must know him. Seeing is savoring. If he remains a blurry, vague fog, we may be intrigued for a season. But we will not be stunned with joy, as when the flog clears and you find yourself on the brink of some vast precipice." (pg.8)
"These five points (of grace) are still at the heart of biblical theology. They are not unimportant. Where we stand on these things deeply affects our view of God, man, salvation, the atonement, regeneration, assurance, worship, and missions." (pg.12)
I've always liked Piper's writings because of his ability to drive home important, meaningful points in a clear and concise manner and this book is a prime example of that. The only thing I'll say I didn't like was his comparison of John 11:51-52 and 1 John 2:2 on pg.48- he says that "the whole world" is parallel to "children of God scattered abroad". I think his attempt to say that they mean the same thing is a bit of a stretch. I personally do not see how they mean the same thing but I could very well be mistaken. Wish I could give it 4.5 stars but I guess that rounds up to 5.
I hope that quote from George Mueller on pg. 89 is what I can say will be true for me after having gained a deeper understanding and appreciation for the doctrines of election, definite atonement, and final preserving grace. & Like Spurgeon, "I desire to make this my constant confession, 'I ascribe my change wholly to God'" (pg.91)
As this coming year's BSF (Bible Study Fellowship) is on the book of Romans, I'm really interested to see what will be taught regarding these 5 points of Calvinism.
"These five points (of grace) are still at the heart of biblical theology. They are not unimportant. Where we stand on these things deeply affects our view of God, man, salvation, the atonement, regeneration, assurance, worship, and missions." (pg.12)
I've always liked Piper's writings because of his ability to drive home important, meaningful points in a clear and concise manner and this book is a prime example of that. The only thing I'll say I didn't like was his comparison of John 11:51-52 and 1 John 2:2 on pg.48- he says that "the whole world" is parallel to "children of God scattered abroad". I think his attempt to say that they mean the same thing is a bit of a stretch. I personally do not see how they mean the same thing but I could very well be mistaken. Wish I could give it 4.5 stars but I guess that rounds up to 5.
I hope that quote from George Mueller on pg. 89 is what I can say will be true for me after having gained a deeper understanding and appreciation for the doctrines of election, definite atonement, and final preserving grace. & Like Spurgeon, "I desire to make this my constant confession, 'I ascribe my change wholly to God'" (pg.91)
As this coming year's BSF (Bible Study Fellowship) is on the book of Romans, I'm really interested to see what will be taught regarding these 5 points of Calvinism.
July 19, 2025
Upon reading this small book, I really didn’t expect much. It is probably the reason to why I rated it so highly. Yet, I truly found this book to be amazing. Perhaps I am not such an avid reader as I thought to be, but bearing this in mind, I greatly appreciated this book.
As a Calvinist. I only became one when I was saved, and the Lord opened my eyes to see God’s mighty power displayed throughout creation by His wisdom. I am only convinced by scripture and no mere subscription of a man who lived about 500 hundred years ago.
Five Points shows the essential scriptural support for the doctrines of grace in a concise manner. Not meant to be exhaustive. Piper wonderfully explains the texts used. More importantly makes you savour these precious doctrines. I thank Piper for this.
As a Calvinist. I only became one when I was saved, and the Lord opened my eyes to see God’s mighty power displayed throughout creation by His wisdom. I am only convinced by scripture and no mere subscription of a man who lived about 500 hundred years ago.
Five Points shows the essential scriptural support for the doctrines of grace in a concise manner. Not meant to be exhaustive. Piper wonderfully explains the texts used. More importantly makes you savour these precious doctrines. I thank Piper for this.
April 13, 2024
Brilliant summary of the ‘five points’ of Calvinism: Total Depravity, Unconditional Election, Limited Atonement Irresistible Grace, and Perseverance of the Saints. This book is biblical, clear, and practical. I really liked how Piper demonstrates that these points are not abstract ideas but practical truths that change the way we think of God and the way we live our Christian lives. Praise God that the death of his Son on the cross secures salvation for his people!
December 4, 2019
This book is a good, brief walk through the doctrines of grace. It has a bit of historical background and some practical application. It is a semi-apologetic in defense of these truths and a concise explanation of the points. Piper shows these truths to be the central ground for God-glorifying salvation, assurance of faith, and anchoring our overall theological understanding of the Bible.
May 15, 2024
Started off a little slow but toward the end it really picked up. If I had to sum it up in one word, it would be "informative." I was a little surprised to read some of Piper's stern theology that really seems to deviate away from his Calvinist colleagues. Piper teaches faith in this book but really a faith via obedience.
July 7, 2019
The last point was a bit confusing but if you want a short, sweet, but comprehensive "guide" to the doctrines of Grace, or, Calvinism, this is it!
February 5, 2025
Piper was concise but informative. He hit the main points without too much commentary. Good starter reference for soteriology.
August 30, 2017
Excellent explanation of the Five Points of Calvinism. The chapters on Limited Atonement and Perseverance of the Saints were especially helpful.
September 3, 2021
A short, yet sweet, introduction to the history and theology of Calvinism. Like much of Piper's writing, this book would be difficult to read carefully and not emerge with renewed awe towards the character of God. The tone of the work overall seems to present the tenets of Calvinism as evidently true given the Scriptural evidence provided. Maybe this would be true for me with a more extensive study of the relevant portions of Scripture presented in the book themselves. I would love to read a similarly structured book on Arminianism.
Overall I recommend this book for three reasons:
1) It will surely expand your view of God, at the very least in His sovereignty and grace. (see the subtitle)
2) It will make you wrestle with the role of God in salvation. Who is God? and How is He working? are surely worthwhile questions to bring to Scripture, ponder, and ask the Lord for wisdom in.
3) It is short (and available free online), so there really isn't a great reason not to.
Overall I recommend this book for three reasons:
1) It will surely expand your view of God, at the very least in His sovereignty and grace. (see the subtitle)
2) It will make you wrestle with the role of God in salvation. Who is God? and How is He working? are surely worthwhile questions to bring to Scripture, ponder, and ask the Lord for wisdom in.
3) It is short (and available free online), so there really isn't a great reason not to.
October 26, 2025
Loved it. It's short, devotional, and Scriptural. In Piper fashion, it's aimed at the heart and the mind. It won't address every question, but for someone just thinking about these things it's a good introduction.
February 19, 2014
This is the book I will now start giving to those who are curious about Calvinism. It is brief (94 pages), carefully reasoned (Piper even adjusts the order of the five points so they are considered more closely in line with our own experience), Scripture-based (of course), and includes several practical implications in chapter 8 that show that Calvinism is not just some abstract theological brainteaser. Maybe the best of these is found on p. 81 -- "I go to bed at night quietly confident that I will be a secure believer in the morning not because of my free will, but because of God's free grace."
December 26, 2014
John Piper's book, Five Points, is a wonderfully concise and well written introductory book on the five doctrines that make up the Calvinistic view. Even though the book is short, consisting of only 94 pages, it still provides readers with an in-depth view of each of the five doctrines defined in the book. As in all of Piper's works, you can feel his passion for the topic at hand pour from each page, growing the curiosity of the reader and challenging them to pursue a deeper and stronger faith. This is a must read for anyone who is interested in the Calvinistic viewpoint, which has been held by some of the most brilliant minds in Christian history.
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