Preserving Sound Doctrine

  by Dr. Thomas Kehn

Previously on Facebook, I found myself unsuspectingly embroiled in a number of discussions with several individuals reacting to a reply I made to an original Facebook post made by Plumb, a well-known female Christian musician. In her post, she mentioned having recently and joyfully taken part in a Gay Pride parade. Her participation in the parade itself was a bit unsettling to me. However, when she publicly encouraged that other Christians should do likewise, I took exception and felt the need to respond. In my reply to her Facebook post, I presented the reasons why I could not support Plumb’s invitation.

As you might expect, I have received numerous responses from others regarding my initial reply to Plum’s Facebook post. Some individuals were adamantly opposed to my reply while others were both grateful and in agreement with what I had to say. Although, I received a number of harsh and, in my opinion, extreme and unnecessary reactions (i.e. claims of hate speech, bigotry, intolerance and un-Christ like behavior). In my reply, I purposefully sought to provide a reasonable and biblical treatise consistent with God’s teachings on the issue. It occurred to me later that my replies to the multi-varied responses I received, that it could also be of benefit or interest and to those who may have struggled, either in understanding the ramifications of entertaining Plumb’s plea and, or, effectively articulating one’s own reply to similar conversations from a biblical and evangelical viewpoint. In my responses, I have sought to provide the reader with, hopefully, an understandable, meaningful, and biblical perspective to each of the comments I received from proponents of the LGBQT+ community. This information has been organized into a simple Comment – Reply format.

From the outset, I would like to emphasize that my purpose, goal and motivation for writing this article is NOT to personally attack anyone within the Gay movement. I personally have both friends and family members who I love and care about, even though I may not support their views or active participation in the Gay community. Rather, my intent here is to provide the Christian community with a biblical perspective and rebuttal to common statements and arguments often used in support of LGBTQ+ beliefs and lifestyles.

The LGBQT+ statements and arguments will be addressed in the order noted below:

• Jesus never spoke against homosexuality
• Christians are to love others and not judge their actions or lifestyle
• One who opposes the gay community is guilty of Hate speech
• Christians shouldn’t condemn homosexuality since other sins (divorce, adultery, etc.) are not addressed
• The Bible must be understood in light of today’s culture and societal values
• The Bible doesn’t teach homosexuality is wrong. It’s a misunderstanding or mistranslation of the original texts.
• Conservative Christians are guilty of using the Bible as a weapon
• Everyone is entitled to have their own opinion respected
• No group or individual should be marginalized because of their sexual orientation or beliefs

Comment: Jesus never spoke against homosexuality

Jesus may not have directly referenced the topic of homosexuality in his teachings, but he certainly did encourage his followers to heed the message of the Old Testament Prophets, especially Moses, who did. See Luke 24:25-27. God told Moses to warn the people to stay away from all forms of sexual immorality including homosexuality (Leviticus 18:1-29, particularly v. 22 and 20:7-23). In Matthew 5:17-22, Jesus reminded his followers and disciples that he had come not to do away with the Old Testament commands but to fulfill them. He argues that we cannot and must NOT set them aside. He also stated, “It is written, “Man shall not live by bread alone, but by every word that comes from the mouth of God.” Matthew 4:4

The Apostle Paul, who was taught personally by Christ over a period of 3 years (Galatians 1:11-12, 15-18) also spoke directly and strongly against homosexuality and other forms of sexual immorality. He explained, “Therefore God gave them over in the lusts of their own hearts to [sexual] impurity, so that their bodies would be dishonored among them [abandoning them to the degrading power of sin], because [by choice] they exchanged the truth of God for a lie. For this reason, God gave them over to degrading and vile passions; for their women exchanged the natural function for that which is unnatural [a function contrary to nature], and in the same way also the men turned away from the natural function of the woman and were consumed with their desire toward one another, men with men committing shameful acts and in return receiving in their own bodies the inevitable and appropriate penalty for their wrongdoing. And since they did not see fit to acknowledge God or consider Him worth knowing [as their Creator], God gave them over to a depraved mind, to do things which are improper and repulsive, until they were filled (permeated, saturated) with every kind of unrighteousness, wickedness…Although they know God’s righteous decree and His judgment, that those who do such things deserve death, yet they not only do them, but they even [enthusiastically] approve and tolerate others who practice them.” Romans 1:24-29, 32 AMP

Certainly, the above passage depicts quite accurately the attitudes and demeanor of many in today’s culture and society. Unfortunately, there is a growing tolerance and acceptance of attitudes and actions of others which are diametrically opposed to the character and teachings of God, found in the Bible.

In his letter to the church in Corinth, the Apostle Paul continued proclaiming his aversion to the rampant sexual promiscuity of his day. During the first century, Corinth, a busy seaside port in Greece, was known for its carnality and blatant sexual immorality, even at its centers of worship. He solemnly wrote, “So, do you not know that the unrighteous will not…have any share in the kingdom of God? Do not be deceived; neither the sexually immoral, nor idolaters, nor adulterers, nor (perversely) effeminate, nor homosexuals, And such were some of you [before you believed]. But you were washed [by the atoning sacrifice of Christ], you were sanctified [set apart for God, and made holy], you were justified [declared free of guilt] in the name of the Lord Jesus Christ and in the [Holy] Spirit of our God [the source of the believer’s new life and changed behavior]. 1 Cor. 6:9, 11 AMP

The above passages amply illustrate God’s displeasure towards those who willfully turn away from him and his truth in order to follow a life of lust and wicked passion. Nonetheless, it also emphasizes the power of choice and the potential for the personal transformation found in Christ. Note the phrase, “And such were some of you [before you believed].” Let’s be honest with ourselves, God has made it very clear what his desire and righteous standards are for mankind and what he expects of those who profess to be Christ followers.

Comment: Christians are to love others and not judge their actions or lifestyles

Indeed, it is true that Christians are to love others, for God loves everyone. Jesus spent time together with and loved people from all walks of life, the “good, the bad and the ugly” (Luke 15:1-2). But it is also true that God often in Scripture confronts others sinful and wicked lifestyles. God also hate’s lies and deception. Jesus even called Satan the “father of lies” as one who seeks to mislead mankind and steer all humanity away from believing and following God’s truth found in his written word, the Bible (John 8:42-47).

Let’s not follow suit by trying to excuse away or condone the sinful behavior which Jesus appropriately confronted. That is why on several occasions he told those he healed or forgave, “Go now and leave your life of sin” (John 8:9-11). Jesus also said, “I am the truth, the way and the life. No one comes to the Father except through me” (John 14:6). He spoke the truth and didn’t compromise his commands or make exceptions for others out of deference to, or toleration of, their views and beliefs. He had no inclination to try to be politically correct.

Confronting sexual immorality in all its ugly facets, including homosexuality, is NOT passing uncalled for judgment or displaying bigotry. Rather, it is a commitment to biblical purity. Christians are called to seek God’s desired purity in our lives. This motivation is far different from Christians who are often accused of bigotry. The Apostle Paul, who diligently and courageously confronted immorality and hypocrisy also gave us all this challenge, “Dear friends, let us purify ourselves from everything that contaminates body and spirit, perfecting holiness out of reverence for God.” 2 Cor. 7:1

Yes, we are all sinners and in need of God’s grace and forgiveness. And yes, God can and will forgive those who have a sorrowful heart (2 Cor. 6:9-10) and turn back to him, regardless of what their sinful behavior has been (Proverbs 6:16-19). However, this does not justify anyone’s choice to perpetually live a life of sexual immorality or practice any other types of sinful activity. God hates all sin, and so should we. After-all, there are some very good reasons and Biblical precedents for those who seek to live a life of purity and are who are repulsed by the actions of those who applaud, parade and actively promote a perverse and illicit sexual lifestyle.

“The wicked strut about [in pompous self-importance] on every side, as vileness is exalted and baseness is prized among the human race.” Psalms 12:8 AMP

“You have wearied the LORD with your words.…by saying, all who do evil are good in the eyes of the LORD and he is pleased with them.” Malachi 2:17

“The fear of the LORD is hatred of evil. Pride and arrogance and the way of evil and perverted speech I hate” (Prov. 8:13).

“O you who love the LORD, hate evil.” Psalm 97:10

“Let love be genuine. Abhor what is evil, hold fast to what is good.” Romans 12:9

As followers of Christ, we are commanded to seek purity in our lives. And we are called to tell others the truth; we’re to tell them what they need to hear, not what they want to hear. Love confronts lies, errors, and evil in all its deceptive forms. We must keep in mind that it is God’s word rightfully defines what sin is, not the preferences of society. As it pertains to the complaint that Christians are not to judge others, the Apostle Paul wrote this admonition, “Do you not know that the Lord’s people will judge the world? And if you are to judge the world, are you not competent to judge trivial cases? Do you know that we will judge angels, how much more the things of this life…do you not know that wrongdoers will not inherit the kingdom of God? Do not be deceived” (1 Corinthians 6:2-5). The point is it’s our responsibility to love others which also includes explaining to them God’s ways and truths instead of turning a blind eye to their ungodly lifestyle. See Ephesians 4:17-25, 5:3-10

Comment: One who opposes the gay community is guilty of Hate speech

Disagreement with ungodly values while having a commitment to Godly values and virtues does NOT equate to having hate or using hate speech towards the gay community. Rather, it is the opposite. It is having both a love for God’s truth and a tough love for others by speaking truth into their lives. Tolerating, appeasing and approving of the world’s ways is being disingenuous and it is also misleading to others who seek to understand and follow God’s clear teachings about sexual immorality. It is God’s word, not the world, that must be our guidepost and source of conviction.

“Do not love the world [of sin that opposes God and His precepts], nor the things that are in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the lust and sensual craving of the flesh and the lust and longing of the eyes and the boastful pride of life [pretentious confidence]—these do not come from the Father but are from the world. The world is passing away, and with it its lusts [the shameful pursuits and ungodly longings]; but the one who does the will of God, carries out His purposes… because no lie [nothing false, no deception] is of the truth.” 1 John 2:15-18, 21 AMP

Once again, let’s not be intimidated into thinking that confronting sin is the same as using hate speech. In fact, it would be most unloving not to tell someone the truth when they are headed for eternal danger and separation from a Holy God. King Solomon wisely spoke these words: “Better is open rebuke than hidden love. Faithful are the wounds of a friend, but deceitful are the kisses of an enemy” (Proverbs 26:5-6). “He who rebukes a person will afterwards find more favor than he who flatters with the tongue.” Proverbs 28:23

Comment: Christians shouldn’t condemn homosexuality since other sins (divorce, adultery, etc.) are not addressed

Certainly, divorce, adultery and pre-marital sex are no less sinful than homosexuality. Each of these sins should be abhorred and addressed by the church. It’s also true that all sinners will be saved only by God’s mercy and grace, not by one’s self-efforts and works (Ephesians 2:4-9) or one’s own sense of righteousness (Phil. 3:7-9). Everyone is given the same opportunity and responsibility to acknowledge personal sin, to repent and to experience God’s forgiveness (1 John 1:9-10). Scripture clearly teaches that God hates divorce (Malachi 2:16) and adultery, whether it be sexual or spiritual (i.e., Book of Hosea). Most Christians recognize that each of these sins are repulsive to God and requires a spirit of penitence in their hearts regarding any such transgressions. However, it doesn’t appear to be the mindset or attitude of most individuals in the gay community who embrace homosexuality as an acceptable lifestyle and a personal right.

Jesus did not and does not discriminate between types of sin. He spoke against, and died for, all types and manners of sin. Whether it be an exposed adulterous prostitute, the prideful religious leaders, or even his own brothers and disciples, Jesus confronted and challenged sin for what it was. One can’t help but see this truth when reading through the Gospels.

As imitators of Christ, we are not called to condemn anyone. We are to show love and extend grace to everyone, including those in the gay community. We have been rightly challenged to love our neighbors just as ourselves. But we must also love the truth and speak the truth, in love. Giving people the impression that any form of sexual immorality, including homosexuality, is fine with God, is simply NOT being truthful. Also, citing the church’s failure to properly address certain other sins is no reason or basis for ignoring the sins inherent with homosexual behavior. To do so relegates it to a straw issue and false argument. For example, to argue that the sin of adultery, occurring as a result of divorce and remarriage, must first be addressed before confronting or condemning homosexuality, is not appropriate or practical. Accepting such a mindset would simply be considering the latter as being of no moral or spiritual importance. Inadvertently, it could then be taken as actually condoning such a lifestyle. After all, the church, as an institution, is not to be held responsible and accountable for the actions and choices of individuals. We are each responsible to acknowledge and confess our own sin before God (Psalm 32). Then, and only then, can we expect to receive and experience God’s grace and forgiveness (1 John 1:8-10). Neither is it up to Christians to justify or pardon the sins of others; it is up to each person to confess their sins, first and foremost, to God.

Instead, it is the responsibility of all believers to loving confront a brother or sister who is going spiritually astray. In humility, we are to point out their wrongdoing and point them back to God (Galatians 6:1-3), who is then able to forgive and restore them. Frankly, it’s not our place to suggest to anyone that living a sinful lifestyle is acceptable to God. Rather, it is open rebellion to his word and should not be ignored simply on the excuse that we all are sinners. Christians are instructed to encourage and admonish (Colossians 1:28) one another. Why? Lest anyone of us should fall away from God (Hebrews 3:12-13) and by so-doing insult the Spirit of grace. Deliberately and continually choosing to live in a life of sin is dishonoring to a holy God. Hebrews 10:26-29 provides a stark warning in this regard.

Comment: The Bible must be understood in light of today’s culture and societal values

I’m convinced that if Jesus was living today, he would be appalled and irate at how God’s commands and truths are being ignored, mutilated, distorted or falsely interpreted in a sad attempt to justify moral bankruptcy in our society today. Today’s enigmatic culture, with its constantly shifting societal values and beliefs, is not a reliable source for determining what is proper and good in God’s eyes. God alone has the capability to set the standards of what is right and wrong and has the culpability to address sin for what it actually is and has become.

Jesus Christ, who was himself completely sinless (2 Cor. 5:19-21; Heb. 4:14-15) would balk, not wink, at the the unquenchable thirst and drive of the Gay movement which seeks to persuade all members of society to accept its beliefs, promote its agenda and consider its actions as being wholesome and pleasing to God. Such individuals are quick to propagate their biased views, staid opinions and improbable justifications for engaging in what God deems to be a wicked and worldly lifestyle. Jesus once told his disciples that some may try to justify their every inconsistency in following the teachings and commands of God’s word. “Jesus replied, you hypocrites! Isaiah was right when he prophesied about you, for he wrote, ‘These people honor me with their lips, but their hearts are far from me. Their worship is a farce, for they teach man-made ideas as commands from God.’ For you ignore God‘s law and substitute your own tradition.…You skillfully sidestep God’s law in order to hold onto your own tradition” (Mark 8:6-9). Although terribly unfortunate, this is exactly what is happening today within the Gay movement.

The Apostle Paul was very clear about not allowing the worldly culture of the day to dictate what one believes or how one should live. He contended, “Don’t copy the behavior and customs of this world, but let God transform you into a new person by changing the way you think. Then you will learn to know God’s will for yourself, that which is good and pleasing and perfect” (Rom. 12:2). He also deliberated on this truth, “Don’t let anyone capture you with empty philosophies and high-sounding nonsense that comes from human thinking, and from the spiritual powers of this world, rather than from Christ.” Colossians 2:8

Why did the Apostle feel so strongly about this point? It was because he knew how fickle and adaptable mankind can be. He wrote, “The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons. Such teachings come through hypocritical liars, whose consciences have been seared as with a hot iron…If anyone teaches otherwise and does not agree to the sound instruction of our Lord Jesus Christ and to godly teaching, they are conceited and understand nothing. They have an unhealthy interest in controversies and quarrels…people of corrupt mind who have been robbed of the truth” (1 Timothy 4:1-2; 6:3-5). The Apostle Paul also spoke these alarming, but accurate words, “Preach the word; be prepared in season and out of season; correct, rebuke, and encourage with great patience and careful instruction. The time will come when people will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a number of teachers to say what their itching ears want to hear. They will turn their ears away from the truth and turn aside to myths.” 2 Timothy 4:2-4

As we will see below, the Scriptures make it quite clear that we are not to be swayed by the misconceptions of a few wayward teachers. Followers of Christ are called to believe and accept the clear and solid teachings found in God’s word, the Bible. Jesus himself said, when praying to the Father, “Sanctify (set apart) them by the truth, your word is Truth” (John 27:17). We dare not ignore God’s revealed truth or try to explain it away, so as to conform to the ungodly standards of today’s culture and worldly values (Romans 12:1-2).

The Bible doesn’t teach that homosexuality is wrong. It’s a misunderstanding or mistranslation of the original texts.

In addition to those who think that the Bible must be understood in light of today’s culture, there are also those who think that the Bible should be understood and retranslated so as to support and approve of homosexual behavior. Ironically, these individuals consider themselves wiser than all the Bible scholars who have preceded them down through the centuries. Without questioning their lack of integrity, they choose to disparage and refute any translation or interpretation which doesn’t comply to their self-proclaimed views. They would purport that, surely, such words or phrases must be a mistranslation or gross misinterpretation of the original (Hebrew and Greek) texts. How convenient.

The Apostle Peter made it quite clear that interpreting Scripture is not a matter of  one’s own opinions. “Above all, you must understand that no…scripture came about by the prophet’s own interpretation. For prophecy never had his origins in the will of man, but men spoke from God as they were carried along by the Holy Spirit.” 2 Peter 1: 20–21. It should be understood that no one has the freedom to decide which passages in the Bible to acknowledge and which to ignore. All Scripture is from God and can lead us to salvation and give us instruction on how we should live (1 Timothy 3:15-16). In addition, Proverbs 30:5-6 explains, “Every word of God proves true; he is a shield to those who take refuge in him. Do not add to his words, lest he rebuke you and you be found a liar.” Only God, not man, gets to determine what is truth.

No individual, scholar or otherwise, has the right to ostentatiously throw out and do away with a large number of passages in the Bible on the shaky assumption that these passages can’t possibly be accurate since they condemn homosexuality and oppose today’s popular ideas of morality. There are numerous biblical passages which describe God’s abhorrence towards homosexuality. Some key texts include Genesis 1:26-27, Leviticus 18:1-30; Romans 1:18-32, Ephesians 5:1-15, and 1 Corinthians 6:1-20. It is erroneous to try to eradicate the teachings in these historically accepted passages on the grounds that the truths found within do not match up with the personal views or moral preferences of a minority group in today’s society. There is absolutely no credible basis for setting aside or modifying these passages which were approved in the canon of Scripture over many centuries ago. God’s truth is not up for debate; it is not open to personal opinion or self-interpretation. It is HIS word, not man’s.

Like Satan, false teachers have, in the past millennia, been masters of twisting the truth in order to deceive others to accept their way of thinking. Jesus once reprimanded those who professed to be wise sages of the Holy Scriptures by stating, “Why is my language not clear to you? Because you are unable to hear what I say. You belong to your father, the devil, and you want to carry out your father’s desires. From the beginning, he was a murder (of the truth – deceiver), not holding to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lives. Yet, because I tell the truth, you do not believe me” (John 8:43-45). Jesus also declared, “I have many more things to say to you, but you cannot bear [to hear] them now. But when He, the Spirit of Truth, comes, He will guide you into all the truth [full and complete truth]. John 16:12 AMP

The self-proclaimed “Queer Bible” translation of these passages should be called into question since it provides only inadequate and dubious explanations and interpretations. Academically, these interpretations are suspect because they do not incorporate proper hermeneutical principles necessary to achieve accurate Biblical interpretations. We should  not be fooled by a few who, undoubtedly, have an invested interest in trying to support their precarious views. Not surprisingly, these modified interpretations are themselves mistranslations. They are inappropriate and unnecessary since they seek to misconstrue and change God’s immutable word in order to correspond to a set of rainbow 🌈 colored predispositions and predilections.

A case in point is revealed by addressing a claim that the verses in Leviticus 18:22 and 20:13 are referring to pedophilia (a man having sex with a boy) rather than condemning same gender sex as stated. However, this convenient explanation is not consistent with the use of the same and similar words when cross-referenced with other comparable passages. The word for “man” in these two verses is also translated as “male” or “mankind”, not as boy. Exchanging the word man, male or mankind with the word “boy” is simply a distortion of the true meaning of the word and the inherent context of what the passages are stating. Again, these serendipitous translations merely qualify as mistranslations (missing the mark). Another example is found in Genesis 19:1-13, where it is implied that the city of Sodom and Gomorrah were destroyed by God not because the men who came to Lot’s house were seeking an immoral sexual encounter with his two male visitors. Rather, they were merely guilty of not offering appropriate Eastern hospitality. This errant explanation is simply ludicrous. The surrounding context and tone of the passage clearly indicates that it was an angry, out of control, mob intent on pursuing aggravated acts of homosexual rape. No mutual consent is mentioned or implied here.

It is quite apparent that these men had evil intentions. They openly stated their desire to have sex with Lot’s guests, regardless of the personal damage that would be done. They even threatened Lot’s own safety if he was unwilling to do what they demanded. In fact, Lot called what they planned to do “a wicked thing” (v. 7). By reading the whole chapter, it becomes crystal clear of the men’s devious motives and intentions; it is a huge stretch of the imagination to think that God would intervene, blind all the men, and then totally destroy the both cities, simply because its inhabitants were “inhospitable” and displayed bad manners.

When considering the surrounding context of chapters 18-20 in Leviticus, one will note that they repeatedly depict dire concern over a number of distorted sexually immoral acts. God commanded Moses to declare his laws and regulations concerning improper human sexuality. In these passages, God describes a variety of sexually immoral acts. These acts include having sex with another’s husband or wife, other family members, prostitutes, animals and, notably, with same sex partners. The words used to describe God’s attitude towards such acts include, “wicked, profane, detestable, perversion, and defiled.” God states in Leviticus 18:30, “Keep my requirements and do not follow any of the detestable customs that were practiced (by the nations) and do not defile yourselves with them. I am the Lord your God.”

The Apostle Paul gave this warning, “We know that the law (the commands of God) is good when used correctly. For the law was not intended for people who do what is right. It is for people who are lawless and rebellious, who are ungodly and sinful, who consider nothing sacred and defile what is holy…The law is for people who are sexually immoral, or who practice homosexuality, or for slave traders, liars, promise breakers, or who do anything else that contradicts the wholesome teaching that comes from the glorious Good News” (1 Timothy 1:8-11). One’s understanding of Scripture must be consistent with the message of the “whole counsel” of God’s word as found throughout the whole Bible. To correctly understand and interpret the Bible, when reading Scripture, one must take into consideration the immediate, surrounding and wider contexts of the passage in question. An ample study must also include cross-referencing with other similar passages throughout Scripture – both Old and New Testaments. It also should involve checking to see how pertinent, key words are defined in the Hebrew and Greek lexicons (dictionaries) of the original languages. Such a comprehensive study and thorough examination of the Scriptures will provide a better and more accurate understanding of the passage. One’s personal findings and insights should then be compared with the plethora of teachings found in Bible commentaries written by qualified Bible scholars who have aptly searched out the meanings in a passage.

 As believers, we are not free to condone or be cajoled to accept the very acts that God states are detestable and dishonoring to him (Leviticus 20:16-22). Instead, we are also called to view these acts as God views them and to respond accordingly. “You must not live according to the customs of the nations…You are to be holy to me, because I, the LORD, am holy, and I have set you apart from the nations to be my own” (Leviticus 29:23, 26). In staunch opposition to the flippant and false assumptions of those who feverishly hold on to unfounded “Queer friendly” mistranslations of the Bible, there is this following admonition: “Work hard so you can present yourself to God and receive his approval. Be a good worker, one who does not need to be ashamed and who correctly explains the word of truth. Avoid worthless, foolish talk that only leads to more godless behavior. This kind of talks spreads like cancer…They have left the path of truth… and turned some people away from the faith. But God‘s truth stands firm like a foundation with this inscription: the LORD knows those who are his, and all who belong to the LORD must turn away from evil.” 2 Timothy 2:15-19 NLT

One should understand that most modern Bible translations today (such as the NIV, ESV, NASB, NLT, AMP, and NKJV) are based on many years of scholarly work from a team of qualified and experienced Bible scholars who have thoroughly studied the original languages and have tirelessly worked together to ensure that the translation is both accurate from a literary standpoint, as well as being consistent with historical and conservative interpretations. Unless it is an obvious use of figurative or symbolic language in the passage, the Bible can and should be taken literally and its teachings recognized and accepted as originally stated by experienced and qualified Bible scholars. Therefore, one can have complete confidence that the various 20^th and 21^st Century translations of the Bible. Both the Old and New Testaments are reliable and trustworthy renderings taken from the original biblical languages of Hebrew and Greek. It must be reiterated once again, that NO one is free to manipulate the natural meaning of a biblical text, modify and change the translated words, or ignore the scholarly and historically accepted interpretation in order to comply with one’s predetermined and heavily biased textual preferences.

Comment: Conservative Christians are guilty of using the Bible as a weapon

Nowadays it has become popular and prevalent to accuse conservative Christians of “weaponizing” the Bible by using it to attack the beliefs and values of the LBGQT+ community. In fact, the Bible is a weapon. So, I say Amen (so be it) to that accusation for the Bible is being used a weapon, and hogwash to the notion that it shouldn’t be used to fight against spiritual deception, error and false teaching. The concept of the Bible as a weapon actually goes back thousands of years. The Apostle Paul wrote, “Put on the full armor of God [for His precepts are like the splendid armor of a heavily-armed soldier], so that you may be able to [successfully] stand up against all the schemes and the strategies and the deceits of the devil. “Above all, lift up the [protective] shield of faith with which you can extinguish all the flaming arrows of the evil one…take the helmet of salvation, and the sword of the Spirit, which is the Word of God.” Ephesians 6:11, 16-17 AMP

The author of the Book of Hebrews also underscores the truth that the word of God should be used by all believers who, as soldiers of the cross, are in battle against evil and error. “Let us therefore make every effort…that no one will fall by following the same example of disobedience…For the word of God is living and active and full of power [making it operative, energizing, and effective]. It is sharper than any two-edged sword, penetrating as far as the division of the soul and spirit [the completeness of a person], and of both joints and marrow [the deepest parts of our nature], exposing and judging the very thoughts and intentions of the heart.” Hebrews 4:11-12 AMP

King David stated that the Holy Scriptures were for him, as they can be for us today, a source of spiritual protection. “Arise, O Lord…Save my soul from the wicked with Your sword” (Psalms 17:13). “Renew and strengthen me according to [the promises of] Your word” (Psalms 119:28). As believers in God’s word, we need not apologize for seeing the Bible as a spiritual weapon and using it against the “strategies of the devil.” It is there to aid us in our fight against evil and false teachings. However, we are first to use it on ourselves (Psalm 134:23-24) and then use it with others accordingly, and as needed (Galatians 6:1-2).

Comment: Everyone is entitled to have their own opinion respected

Yes, of course, everyone is welcome to have their own personal beliefs. That’s a part of our God-given makeup with a free will and mind of our own. God reluctantly allowed fallen mankind to go their own way and make choices for themselves, even if those choices are self-destructive (Romans 1:18-25). It is imperative that we recognize that respecting the rights of others is far different from relenting to questionable opinions and immoral activities of a small minority. Nor does it mean embracing values, attitudes and actions which are in direct contradiction to the principles and teachings of God. We dare not allow the deceptive notion of tolerance for all, regardless of lifestyle patterns and beliefs. Tolerance towards others should not equate to a mindless acceptance of those who widely promulgate and promote a wicked lifestyle, even among children and adults alike. Besides, disrespect and having a legitimate and healthy disagreement are two entirely different scenarios.

Again, in spite of opposition, it is only God’s word that must always remain one’s true source of, and standard for, morality. The Bible itself exclaims that each of us have been “entrusted with the whole revelation of God. True, some have been unfaithful; but…does that mean that God is unfaithful? Of course not! Even if everyone is a liar, God is true. As the Scriptures say of him, ‘You will be proved right in what you say” (Romans 3:2-4). We must stand firm on the unchanging and unadulterated teachings of God’s word. His written word, as found in the Bible, is to be accepted and followed by all committed disciples of Christ. His precepts, statues, decrees and commands (Psalm 119:29-33) are to be held high above the views of man. His word is to be valued and treasured over any person’s opinion, especially those that are shady, shaky and unsubstantiated. It is not about what we think, what truly matters is what God declares.

Let’s not fool ourselves into thinking that everyone is entitled to their own opinion in spite of its questionable nature. The concept of compromise, in the name of universal tolerance and acceptance should never permit the denigration of God’s teachings and values. The idea of blindly tolerating the ungodly views and actions of others is equivalent to abandoning one’s personal responsibility to know, follow and share the truth of God’s word with others. God has already declared what His opinions and intentions are concerning how we are to live our lives before him. Instead, let’s heed the words of James, Jesus’s own earthly brother, who rightly challenged us all with these words: “But prove yourselves doers of the word [actively and continually obeying God’s precepts], and not merely listeners [who hear the word but fail to internalize its meaning], deluding yourselves” [by unsound reasoning contrary to the truth]. James 1:22 AMP

Comment: No group or individual should be marginalized because of their sexual orientation or beliefs

Such comments suggest the need to better understand what is meant by the term “marginalized.” One should consider if it is being rightfully understood and applied when used in the context of individuals or groups purporting the acceptance of overt and questionable practices of human sexuality? Should prostitutes, adulterers, pedophiles and those committing incest or practicing bestiality be seen as individuals who have been and are still being “marginalized” and ostracized by the ultra-conservative, misguided and unloving members of our society? Most everyone would cringe at the thought. This type of abhorrent behavior is certainly not advocated in the Bible. So, why then should those who practice homosexuality fall into the category of being marginalized when it is also condemned in Scripture (see Leviticus 20:6-19).

Today, being marginalized means something quite different than how it has commonly been understood in previous years. Take for example the following definition provided by Cultureally.com:

“Today the term marginalize refers to the act of treating a person or group as if though they are insignificant by isolating and/or disempowering them. The term describes a person who is treated insignificantly, pushed to the margins of society, and rendered powerless. Marginalization is the result of discrimination. Discrimination exists in many forms, such as racism, sexism, ableism, ageism, homophobia and xenophobia.”

It’s my abiding conviction and contention that it is a false and misleading notion to say that the members of the LGBTQ+ community are being marginalized. Particularly, when it is advocated that its beliefs, practices and agenda should not only to be protected but also lauded and promoted. I believe that such a drastic view of marginalization is being improperly applied to the gay movement. And as a result, shame and pressure are being applied to evangelical Christians and other conservative individuals or groups who are not beholden to their slanted views. Instead we are all expected to offer unbridled support and unrestricted freedom to this limited community so it can further propagate and promote its chosen lifestyle. These minority and outlying groups not only desire but also demand that all others in society allow them full sway in propagating their ungodly beliefs and activities both on a national and global level.

Realistically, rather than being marginalized, the LBGTQ + community has been placed “front and center” in our news and public life. It is even applauded and paraded throughout the whole world. This movement, rather than being marginalized, it is actually being magnified within our culture and society today. Realistically, today it is the more conservative or biblically-minded groups and individuals who are being marginalized. The evangelical Christian community is being considered insignificant and is being pushed to the edges of society. Christianity is deemed as b ing filled with intolerant, bigots, hypocrites, and people haters. It is the views and values of conservative Christians that are no longer being tolerated, accepted or recognized as being proper and upright in the eyes of man or god.

Unfortunately, the world’s moral landscape and evaluative grid has greatly changed over the past 60+ years. Those conservative values and morals which used to be regularly considered as ethical and socially proper, are no longer considered as such. The Golden Rule has now been substituted with the golden calf; the Ten Commandments are seen as the 10 suggestions and the Holy Bible is merely seen as an ancient and impotent artifact of an era gone by and, there, to be considered irrelevant. With the Bible’s lack of receptivity among many of the “more liberated” members of society, even its teachings are no longer embraced as God’s overarching truth for today. Nonetheless, God’s character and his proclaimed word remain steadfast and true and it is the same yesterday, today and forever (Matthew 5:18). Regardless of what the world’s values and beliefs may be, the true basis for TRUTH can only be found in God’s Holy Scriptures. As Christ’s followers and representatives in the world (2 Cor. 5:21), we are under no obligation to look elsewhere for our source of truth and direction in life (2 Timothy 3:15).

Romans 12:1-2 emphatically states, “Do not conform to the pattern of this world but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is—his good, pleasing and perfect will” (Romans 12:2 NIV). A different translation puts it this way, “Stop imitating the ideals and opinions of the culture around you, but be inwardly transformed by the Holy Spirit through a total reformation of how you think. This will empower you to discern God’s will as you live a beautiful life, satisfying and perfect in his eyes.” TPT

In conclusion, here is no need for the church, the members of the body of Christ, to apologize for seeking to faithfully follow Christ and live in a way that is pleasing to him. In spite of what others may think or do, as believers in Christ, we are called to live our lives to the glory and obedience of One, God Almighty. We are not to follow the moral (often immoral) preferences of this world. Rather, we are all called to follow his written instructions in the Bible and the sinless example of Christ.

It is my sincere hope that this compilation of comments and personal responses will aid you in garnering an increased understanding as well as an enhanced confidence and appreciation for maintaining a conservative, evangelical and Biblical viewpoint concerning our human sexuality. Even in the midst of many competing views and polarizing issues inherent in our society and the world today, we are called to stand up, not stand down. We must never give up on others, but we also must never give in to those whose values and lifestyle are a repudiation of God’s statues and regulations for mankind.

“Therefore, put on the full armor of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand. Stand firm then.” Ephesians 6:13-15 NIV

Exploring the Question and Addressing the Answer!

In Soteriology (the study of salvation), two opposing views are typically presented. Predestination and Free Will theology have long been a source of intense disagreement between Bible scholars, novice theologians and common parishioners alike. Consequently, this has led to much confusion and controversy. To bring some measure of understanding and clarity to the matter, I am offering a personal and biblical explanation as to why I cannot accept Calvinism’s view of Predestination and its corollary, the doctrine of Election. Instead, I believe that there is ample Scriptural support which indicates that each person has the freedom, opportunity and responsibility to make important spiritual and willful decisions for themselves. These decisions can and will have an eternal impact on one’s life both now and in the future. As 2 Timothy 3:15 states, “The Holy Scriptures are able to make you wise for salvation through faith in Christ Jesus.”

Since this theological debate has been going on for centuries, some may be wondering if it is even a matter worth discussing. From the very onset, I want to strongly suggest that it is. Indeed, I contend that it is an extremely important and pertinent matter since there are some significant implications if the standard tenets of Predestination are accepted. These tenets are listed below:

·      There is little reason for a person to seek out, repent or live for God since his or her future spiritual state is predetermined by God, apart from any action on their own (Jeremiah 29:12-13, Acts 3:19, John 6:27–29).

·      There can be a significant difference in a person’s motivation and commitment to be a witness and ambassador for Christ through praying for and sharing the Gospel message since one’s eternal destination has already been decided long before the world was even created (Ephesians 1:4-5, Acts 1:8, 21-22 and 2 Corinthians 5:18-20).

·      There potentially can be a lessened understanding of, and confident hope in, one’s assurance of salvation. How can one know for sure if they have been preselected by God (Matthew 22:14, 1 Peter 1:3-5, 1 John 5:11-13)? It has been suggested that one can’t know until after they die. Yet, according to Hebrews 9:27, by then it’s too late.

·      Ultimately, it detracts from the eternal purpose of God in receiving praise and glory through a person’s belief and faith in Christ (1 Peter 1:7-9, Ephesians 1:11-13).

As a student of the Scriptures for over 50 years, and as one who holds two post-graduate degrees (ED. Doctorate and Master’s in Christian Education), I still recognize that addressing these opposing views of Soteriology can be a Herculean task. It may also lead to little movement of a person’s current beliefs about the question at hand. Nevertheless, I shall seek to move forward humbly, yet boldly.

Well-known Pastor and author, John MacArthur, explains “The doctrine of election simply means that God, uninfluenced and before creation, predetermined certain people to be saved.” 1 Ardent supporters of a Predestination theology often use passages such as Romans 8:29 and Ephesians 1:4-12 to argue for their view that God has already determined and selected those who will be saved and those who will not. Key terms and ideas such as “election, foreordained and predestined” are often utilized to build their argument. However, these words, when used in Scripture, do not need to imply that God methodically selects only some to be saved. For example, The Key Word Study Bible defines the Greek word eklegomai in Ephesians 1:4 as being, “To elect, choose, or select. The word denotes rather simply the act of selecting something…expressing favor to the object chosen (not necessarily implying the active rejection of what is not chosen).” 2

Romans 8:29-30 reads, “For those God foreknew he also predestined…And those he predestined, he also called; those he called he also justified; those he justified, he also glorified.” An individual of the Calvinist’s persuasion would have us believe that these two verses effectively support the idea of predestination, being that it is God’s sovereign choice to save only some. But one only needs to look at the preceding verse (8:28), to learn that the Apostle Paul was referring to “those who love him (God), and who have been called according to his purpose.” This then begs the question, “What is God’s purpose?” In the rest of verse 29, Paul explains that it was God’s purpose that for those God foreknew would love him, he predestined (planned beforehand) for them to “be conformed to the image of his Son.” Since this is God’s stated purpose, the focus and emphasis in the passage should be on idea of conformity to Christ, not the salvation of a few.

The word “predestined” appearing in this verse is used in the context of becoming like Christ, not becoming saved. The Apostle Paul made it very clear throughout the chapter that he is referring to those who are already saved. Their salvation is a given, since he is talking to his “brothers and sisters” (v.12, 29) in Christ. Paul further explains they are “those who are led by the Spirit” and have been “adopted” by God (v.15) and so, “are God’s children” (v.16). Paul reinforces this point early on in the chapter where he said he was addressing “those who are in Christ” (v.1) and those who “have the Spirit of Christ” (v.9). It becomes quite apparent that Romans 8:29 is not talking about God choosing who will be saved and who will not be saved, but rather it is talking about believers who are choosing to become more like Christ or spiritually mature in Christ. This was Paul’s passion both in his life and ministry. See Galatians 4:19, Philippians 1:4-6 and Colossians 1:28-29.

For those unfamiliar with John Calvin’s Doctrine of Election or Predestination, a brief explanation may be helpful at this point. John Calvin was a 16th Century French Theologian who, during the Protestant Reformation, sought to influence a number of pastors concerning his views on salvation, in which God sovereignly decides who will be saved or eternally damned. Renowned Bible Scholar, Professor and Theologian, Dr. Wayne Grudem, in his academic textbook, Systematic Theology – An Introduction to Bible Doctrine, remarks, “It must be said that the doctrine of election is by no means universally accepted in the Christian church, either in Catholicism or Protestantism. There is a long history of acceptance of the doctrine, but many others have objected to it as well…it will be rejected quite decisively by nearly all Methodists, as well as by many others in Baptist, Anglican, and independent churches.” 3

This misplaced emphasis by Calvinists’ is also evidenced when discussing Ephesians 1:4. It states, “For he (the Father) chose us in him before the creation of the world….” But one should not stop at that point in the verse since it continues to explain that it’s so that we can, “be holy and blameless in his sight.” The emphasis, therefore, should be on the latter part of the verse, being holy and blameless before God, rather than on being chosen by God. The Wycliffe Bible Commentary underscores this view. “Note that we are chosen in him, that is, in Christ, and that this choice took place before the foundation of the world. God’s purposes are eternal. That we should be holy and blameless before him. This is the purpose for which God has chosen for us in Christ.” 4

This unnatural and unnecessary emphasis on preselection is also made evident in verse 1:11 which states, “In him we were also chosen, having been predestined….” The real question is, what have we been chosen and predestined by God to do? Paul goes on to say that God’s plan, purpose and will is for us, in Christ, to “be for the praise of his glory” (v.12). Then in v.13, Paul goes on to explain that we give glory to God by believing his gospel message. “And you also were included in Christ when you heard the message of truth, the gospel of salvation. When you believed, you were marked… with the Holy Spirit.” It is one’s belief in Christ which brings “redemption” and leads “to the praise of his glory.” Why? Because we choose, by our own volition and will, to believe in Christ and so, to become “God’s possession.”

Supporters of election theology often display an ignorance of a very important hermeneutical principle for proper biblical interpretation. It is the the rule of context. For example, the absence of this rule can be seen in their discussion of 2 Thessalonians 2:13-14. Enthusiastic, but uniformed supporters of Calvin’s view of Predestination are tempted to highlight only a portion of the passage. It decrees, “from the beginning God chose you to be saved… He called you to this through our gospel.” They would argue that this passage convincingly shows that God alone determines who will be saved. And yet, one only needs to read the rest of verse 13 to reveal its true meaning. The verse explains, “God chose you to be saved… through the sanctifying work of the Spirit and through belief in the truth.”  This example demonstrates the need for reviewing more fully the context of the passage in order to achieve a better understanding and correct interpretation of what it is actually saying.

Not to be deterred, believers in Predestination like to refer to Romans 9:18-21 which unapologetically announces, “Therefore, God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden…Who are you, O man, to talk back to God… Does not the potter have the right to make out of the same lump of clay some pottery for noble purposes and some for common use?” They would say that this passage indicates God, like the potter with the clay, has the right to mold mankind’s eternal destiny by deciding who gets saved and who does not. The argument is then made that one should not question God’s sovereign right to make this determination, especially since no one is deserving of salvation.

Yes, all of mankind is truly undeserving of salvation. That is why we are saved by grace (Ephesians 2:8). And yes, God is Sovereign, and his eternal plans and purposes are beyond question (Isaiah 48:16-17). However, when considering the context of these verses in Romans 9, one will discover that Paul is talking about Pharaoh’s heart being hardened, first by himself and then by God. In this passage, it is the Nation of Israel (Jews) and Gentiles, as a whole, who are being addressed. He is not talking about individuals being predestined to heaven or hell. Within Chapter 9, the importance of faith and belief is emphasized again and again. Verse 9:30 states that the Gentiles received his righteousness by faith, not by works, as the Jews tried to do. Likewise, verse 33 explains that “the one who believes in him will never be put to shame.”

Personal faith and belief are paramount for one to receive God’s salvation. Paul makes this truth known quite clearly in the next chapter. Romans 10:8-11 proclaims, “The word is near you; it is in your mouth and in your heart, that is, the message concerning faith, that we proclaim: If you declare with your mouth, Jesus is Lord, and believe in your heart, that God raised him from the dead, you will be saved. For it is with your heart that you believe and are justified, and it is with your mouth that you profess your faith and are saved. As scripture says, “anyone who believes in him will never be put to shame.” Just in case someone missed his point, Paul reiterates this truth, “Everyone who calls on the name of the Lord, will be saved” (10:13). Anyone who purports to be a Bible teacher is expected to teach all of God’s truths, rather than cherry picking a few verses here or there in an attempt to support a questionable doctrine. Paul reminded the Ephesian elders, “For I have not hesitated to proclaim to you the whole will of God” (Acts 20:27).

There are a large number of Bible passages espoused by Christ’s Apostles which pronounced that salvation is available to all and is a result of one’s faith and belief in Christ. The following is just a sampling of verses which declare this truth:

By Paul – Ephesians 2:8-9, Romans 3:22, 10:9-10, 11:32; 1 Timothy 2:3, 2 Timothy 3:15, Titus 2:11

By Peter – 1 Peter 1:3-5, 8-9; 2 Peter 2:9, 3:9,15

By John – John 1:12, 3:16-18, 6:69, 8:22, 20:31; 1 John 5:4-5, 10-13

One of the most recognizable and beloved verses in the Bible is, of course, John 3:16 which simply, yet emphatically, states that “whoever believes” will be saved. This is truly good news. We can all thank God for his unlimited grace which has been abundantly poured out on anyone who chooses to believe in Christ. We can also rest assured that God loves and has permanently saved each and everyone of us who comes to him in faith. “Jesus lives forever… Therefore he is able, once, and forever, to save those who come to God through him.” Hebrews 7:24-25

Those who accept Calvin’s ideology of Predestination will contend that no one is capable of coming to God or earning his salvation, due to man’s depravity, therefore it is up to God alone to choose to save only some. Of course we cannot do anything to earn our salvation. It is not our works which save us, but it is a matter of us accepting his gracious gift by faith as Ephesians 2:8-9 indicates. And, God has extended his grace to us all (Titus 2:11-15). It is our responsibility to decide if we will accept his offer of salvation by grace or not. Even the author of the Book of Hebrews expressed over and over again the truth that salvation is a result of God’s grace which has been extended to all who come to him in faith and trust in his finished work on the cross (see Hebrews 2:1-4, 4:2-3, 5:9, 6:17-19, 7:25, 9:27-28, 10:26-29, 11:6, 12:22-25).

There are those who, even though fully committed to the doctrine of election, have much difficulty in explaining away the importance of personal faith and belief with regards to salvation. So, instead, they attempt to side-step the issue by enfolding these foundational truths into their preconceived theoretical concepts of election and Predestination. Case in point, R.C. Sproul is an avid supporter of the doctrine of election, and yet in his commentary on Romans – The Righteous Shall Live by Faith (even the title incorporates the term faith), in an attempt to explain away the repetitive teachings of Paul in Romans 10, regarding salvation being a result of faith. R. C. Sproul makes some surprising contradictory statements as noted below: 5

“The possession of faith, not the profession of it, is the necessary condition for our justification. That is why Paul does not say that we will be saved if we confess with our mouth. He adds the condition: you must believe with your heart” (p. 317). This truth is what Paul has been trying to communicate all along in his letter to the Romans, as noted below:

“Through him we received grace…to the obedience that comes from faith’ (1:5). “For I am not ashamed of the gospel because it is the power of God that brings salvation to everyone who believes” (1:16). “For in the gospel the righteousness of God…is by faith from first to last, just as it is written: The righteous will live by faith” (1:17). “This righteousness is given through faith in Jesus Christ to all who believe” (3:22). For we maintain that a person is justified by faith” (3:28). “Therefor the promise comes by faith so that it may be by grace…to those who have the faith of Abraham” (4:16). “Therefore, since we have been justified through faith, we have peace with God…through whom we have gained access by faith into this grace in which we now stand” (5:1-2). The Gentiles who did not pursue righteousness have obtained it, a righteousness that is by faith” (9:32). “For it is with your heart that you believe and are justified, and it is with your mouth that you profess your faith and are saved” (10:10). “They were broken off because of unbelief, and you stand by faith” (11:20).

R. C. Sproul continues his inconsistent comments by stating, “What are the necessary ingredients of saving faith? The first ingredient of saving faith is notae, which means there is content to the faith we embrace…There is no comfort to be found from faith in a false object. Saving faith requires content, information, and knowledge” (p. 318). Yes! That is why Paul said, “Consequently, faith comes from hearing the message, and the message is heard through the word of Christ” (10:17).

Sproul adds, “Intellectual affirmation of the truth claims the gospel must be embraced with personal trust and affection for the truth” (p. 318). I say “Amen” for this is the very intent of Paul’s proclamation, “Everyone who calls on the name of the Lord will be saved” (10:13).

Finally, R. C. Sproul makes the most revealing statement of all by confessing, “Instead of worrying about the intricacies that attend the doctrine of election, we must get down to the simplest principle: if we confess with our mouths and believe with our hearts, we shall be saved” (p. 318). Although I heartedly agree with his closing words, I would suggest that instead of worrying about the intricacies and the inconsistencies of the doctrine of election, why not just accept the fact that the Bible is chalk-full of scriptural passages which teach otherwise! Such a merry-go-round of theological jargon reminds me of the words of Jesus as paraphrased in The Living Bible which retorts, “Any man can justify his every inconsistency.”

Proponents of Calvinism will also point to John 6:65 as a reason to bolster their belief in predestination. In this passage Jesus states, “no one can come to me, unless the father has enabled him.” However, their confidence in this passage as a bastion for their beliefs is short-lived when one considers what else Jesus said. Conveniently forgotten are the words of Jesus spoken shortly before going to the cross. He declared, “But I, when I am lifted up from the earth, will draw all men to myself… then Jesus told him, you are going to have the light just a little while longer. Walk while you have the light, before darkness overtakes you…Put your trust in the light while you have it, so that you may become sons of the light.” John 12:32, 35-36

The question is not, “Who does the drawing?” since it’s apparent that both the Father and the Son are involved in drawing mankind to themselves. One should also bear in mind Jesus’ words of invitation in Matthew 11:28-29, “Come to me, all you were weary and burdened, and I will give you rest.… and you will find rest for your souls.” Jesus reminded his fellow Jews, who had been tiredly seeking to attain God’s favor through their works rather than their faith in him, that such efforts was no longer necessary nor effectual (Galatians 5:4-6).

The real question then, for those of the Calvinist persuasion is, “How can one justify side-stepping the large body of Scriptures which clearly state that salvation is a result of personal belief and faith in Christ?”  It is not acceptable, nor good Hermeneutics, to focus on just a few select verses, often taken out of context, in a fleeting attempt to support one’s views, while ignoring the plethora of Biblical passages that run counter to the doctrine of election. As believers in the veracity of God’s word, we must stay true to all of Scripture which is, “useful for teaching, rebuking, correcting and training in righteousness” (2 Timothy 3:16).

As mentioned previously, the words “predestination and election” are regularly thrown around as terms to help support John Calvin’s theology of salvation and damnation. I reiterate the point that these terms need not, and should not, be interpreted as legitimate support for his ideology. I can unequivocally say that I, too, believe in predestination, but only when denoted with an entirely different emphasis and meaning than that of your typical Calvinist.

Ephesians 1:5 explains that “He (God, the Father) predestined us for adoption to sonship through Jesus Christ.” Once again, the emphasis in this verse should be on the word adoption, not on the word predestined. It is important here to note that the word “predestined” used in this verse is the Greek word Proorizo which means to determine or to plan beforehand. Certainly, God the Father, planned beforehand, even “before the creation of the world” (1:4), that we could be seen as” holy and blameless in his sight” and adopted into his family (1:5). One might ask, How and why?  Later in the same chapter, Paul explains that because of their faith (1:15), they “also were included in Christ, when you heard the word of truth, the gospel of salvation. Having believed, you were marked in him with a seal, the promised Holy Spirit, who is a deposit, guaranteeing our inheritance until the redemption of those who are God’s possession” (1:13-14). Why did God want us to become a part of his family? It was so that we could be “to the praise of his glory.”  One can readily see in this passage that faith and belief are integral parts of the salvation equation. It is a wonderful truth that God invites us to be a part of his forever family. As John 1:12 indicates, “all who did receive him (Christ), to those who believed in his name, he gave the right to become children of God.” This adoption has nothing to do with God preselecting who would and who would not be welcomed into his family. Jesus himself said, “Just as Moses lifted up the snake in the desert, so the Son of man must be lifted up, that everyone who believes in him may have eternal life” (3:15).

I also stand firmly on the concept of “election” but only with respect to how it is described and explained in Scripture. True election has to do with God selecting Israel as his chosen people who were to share his salvation message to the world (Romans 11:28-29). Jacob, as God’s elected one (Romans 9:11-12), had his name changed to Israel. God made a covenant with Abraham that his descendants (Israel, the Jewish nation) would be loved by God and saved by God through the gospel, and that he would never break his promise (Romans 11:30-32). God has always elected to save a remnant of those of the Jewish faith (Isaiah 10:20-21, Micah 2:12, Romans 9:27, 11:5-7). Part of that saved remnant will be the 144,000 Jews selected from each of the 12 tribes as mentioned in Revelation 7:4-8. Jesus spoke of the “elect” who will be saved during the Great Tribulation (Matthew 24:21-31). It seems logical that the elect Jesus referred to is the 144,000 Jews, as well as any others who will believe their testimony and be saved.

 The Greek word eklektos, translated elect (election), is used sparingly in Scripture. According to The NIV Exhaustive Concordance, the word was used only 3 times by Jesus and only 6 times by Paul.6  The two times it is used by Peter refers to the many Jewish believers who, due to persecution, had become “exiles scattered throughout the provinces” of Asia (1Peter 1:1), for they had been “chosen by the foreknowledge of God…to be obedient to Jesus Christ” (1:2). Consequently, as a result of their faith they, and many Gentiles whom the Paul had ministered to, inherited a secure and lasting salvation (1:3-5).

It becomes exceedingly apparent that God has chosen to save mankind through belief in his Son, “the way and the truth” (John 14:6), but some have chosen to reject the truth (2 Thessalonians. 2:10-12). One should note what God has chosen, not who God has, or has not chosen. God has chosen to save those who “love and accept the truth” (v.11), as opposed to those who will be condemned because they have chosen to enjoy “evil rather than believing in the truth” (v.12). The choice is for each person to make for themselves. It is not the indiscriminate choice of some impersonal, un-empathetic supreme deity. The NIV Study Bible notes on the word elect concur with this conclusion stating, “It is clear that Christ died for all. The invitation to believe in Christ and be saved is extended to all. Everyone who hears the gospel is responsible to either accept or reject Christ. If one perishes in his sin, he is condemned as result of his own choice.” 7

The use of the word “elect” in these passages clearly is not referring to a select few individuals who, down through the centuries, have been singled out and chosen by God’ to be saved simply on the basis of his divine choice. Such a limited, and seemingly, random preselection would also entail the exclusion of the masses of humanity who have not, for whatever reason, been identified as part of the “elect.” After all, Calvinists will offer, “many are called but few are chosen” (Matthew 24:12). However, using this verse as a proof text for the doctrine of election is sadly unconvincing. The reason being is that this verse is taken from Jesus’ parable of the Wedding Banquet. In the parable the guests invited to the banquet refused to come (22:3). As a result, the servants where commanded by the king to “invite to the banquet anyone you find” (22:9-10). Jesus made it clear that the parable was indicative of the Kingdom of God. This hardly sounds like limited selection, as is suggested by election theology.

Thankfully, God’s mercy and grace is unlimited and has been extended to all people, throughout all time. Paul declared in Romans 11:32, “For God has bound all men over to disobedience so that he may have mercy on them all.” This truism was echoed by Paul, “For the grace of God that brings salvation has appeared to all men” (Titus 2:11). This is truly Good News for us all!

In this article, I have sought to communicate, unequivocally, that salvation is only obtained through one’s personal belief and faith in Christ. Hopefully, you have also observed that the Apostle Paul persistently sought to make this truth known in his writings. So, what can be gained from all of this discussion on the theology of salvation? By way of review, I would like to suggest three important takeaways for your thoughtful consideration:

1. God, in his mercy and grace, has extended an invitation for us all to come to him in saving faith and become a member of his forever family (John 1:12, 1 John 3:1-2).

2. Each person has the opportunity and responsibility to believe in Christ in order to obtain eternal salvation through faith (Romans 10:9-11).

3. Everyone is expected to take seriously our calling both to correctly use God’s word (2 Timothy 2:15) and be witnesses of his mercy and goodness (Mark 5;18-19).

It is my hope and prayer that the reader has gained an additional degree of enlightenment regarding God’s glorious and unmerited offer of salvation, which stands in stark contrast to the gloomy doctrine of election and predestination. I, for one, am so very grateful for the truths found in Psalm 86:5 which pronounces that we all can confidently know, “The Lord is good, and ready to forgive and abundant in loving kindness to all who call on him.” Lord, once more we thank you for your amazing grace and mercy which you extend to each of us when we come to you in believing faith.

Notes:

1.      Election and Predestination: The Sovereignty of God in Salvation, Grace to You: Sermon by John MacArthur, Grace Community Church, Sun Valley, CA

2.      The Key Word Study Bible (p. 1721), AMG Publishers, Chattanooga, TN

3.      Systematic Theology – An Introduction to Bible Doctrine (p. 828), Zondervan

4.      The Wycliffe Bible Commentary (p.1303), Moody Bible Institute, Chicago, IL

5.      Romans – The Righteous Shall Live by Faith (pp. 317-318), R. C. Sproul, Ligonier, Sanford, FL

6.      The NIV Exhaustive Concordance (p. 341), Zondervan, Grand Rapids, MI

7.      The NIV Study Bible, Zondervan Bible Publishers, Grand Rapids, MI

Epilogue:

Why Might Someone Choose to Believe in Predestination?

In an attempt to answer this somewhat puzzling and perplexing question, at least to me, I would like to suggest 3 reasons:

Reason 1. It appeals to one’s pride – Predestination implies there must be something inherently worthy or good in a person which would lead God to select them as opposed to randomly selecting individuals for salvation.

Reason 2. It addresses one’s spiritual insecurities – There is a natural, underlying suspicion that one can never be good enough to earn or obtain God’s favor. Predestination overcomes this concern by promising one has been sovereignly selected by God even before the creation of the world, and that salvation will not be based upon his or her actions and choices.

Reason 3. It affirms one’s need to be loved and valued – Predestination intimates that one must be lovable and valuable since God has chosen him or her to be his prized possession.

Each of these reasons, however, can be addressed and realized by a true believer, without having to accept the ideology of Predestination:

o   We are all loved, valued and cherished by God. Isaiah 43:1-4 states, “Do not be afraid, for I have ransomed you. I’ve called you by name, you are mine… for I am the Lord your God, your savior… you are precious to me, you are honored, and I love you.”

o   We do have a secure hope and an eternal inheritance in Christ. 1 Peter 1:3-5 affirms, “Now we live with great expectation, and we have a priceless inheritance – and inheritance that is kept in heaven for you, pure, and undefiled, beyond the reach of change and decay. And through your faith, God is protecting you by his power, until you receive this salvation, which is ready to be revealed on the last day for all to see.”

o   We need not, and cannot, do anything to earn God’s favor or acceptance. Galatians 2:16, 19-21 declares, “Yet we know that a person is made right with God by faith in Jesus Christ, not in the law… I stopped, trying to meet all its requirements – so I might live for God. My old self has been crucified with Christ. It is no longer I who live, but Christ lives in me. So, I live in this earthly body by trusting in the Son of God, who loved me, and gave himself for me, I do not treat the grace of God as meaningless.”

Today, there is ample reason to be concerned about the potential deception associated with the theological concept of Universalism, which pertains to the study of Soteriology (The Doctrine of Salvation). For those less familiar with Universalism, this concept suggests that because God loves all mankind, it naturally follows that anyone and everyone who has ever lived will be saved regardless of the presence or absence of personal faith. Perhaps you are wondering why Universalism should be considered a cause of doctrinal deception and a possible source of theological confusion. It is labeled as deception because it countermands the true Gospel message found in the Holy Scriptures. The true Gospel has been clearly presented by the combined testimony of Old Testament Prophets, Jesus Christ himself, and several New Testament Apostles. Surprisingly, to Universalists, there is a need to create their own “gospel” story. The Apostle Paul decried this notion warning, “I am astonished that you are so quickly deserting the one who called you to live in the grace of Christ, and are turning to a different gospel, which is really no gospel at all. Evidently some people are throwing you into confusion and are trying to pervert the gospel of Christ.” Galatians 1:6–7 NIV

Proponents of the theological constructs of Universalism purport that no one will be eternally separated from God. Salvation, they plead, is not dependent upon one’s faith response or lack of it. But is that truly what the Scriptures teach concerning God’s plan of salvation? If it is not, then it becomes a false depiction and a blatant deception of the true Gospel message. Instead, it becomes a godspell rather than the Gospel message given to the early church. It is important that we not come under the spell of those who would seek to provide a cheap imitation of the real Gospel which must be complete with its blend of Good News (God’s plan of redemption, reconciliation and restoration) and the Bad News (mankind’s rebellion, separation and condemnation before a Holy, just God).

The conundrum of mankind’s ostensive rebellion, consistent sinfulness, and at times out-right disdain towards a Holy God, apparently plays no part in the Universalist’s rose-colored view of salvation. It is a huge misconception to think that because God is compassionate and all-loving, he will automatically absolve mankind of all guilt, shame and blame regardless of any reciprocation on man’s part. However, any Scriptural support for such views is woefully lacking, thus making them also doctrinally dangerous. One might ask, “Why?” It’s because the tenets of Universalism are typically based on a number of selected, and often isolated, Bible verses taken out of context and then used to support a tenuous theological stance. It is also dangerous because it denigrates the saving work of Jesus Christ by relegating his primary role to only being man’s Creator instead of also being his Savior, rescuer, and redeemer.

In Colossians, the Apostle Paul explains that each of Jesus’s soteriological roles are essential components of the gospel mess. He adjures his readers with sobering words of caution and admonishment. “You have already heard the true message of the gospel that has come to you. In the same way, the gospel is bearing fruit and growing throughout the whole world…you heard it and truly understood God’s grace…Continue in your faith, established and firm, and do not move from the hope held out in the gospel. This is the gospel that you heard and that has been proclaimed….” Colossians 1:6, 23 (see also verses 9-22).

The tempting, yet deceptive, notion of Universalism is that it suggests every person will eventually be saved and deemed as morally acceptable before God simply on the basis of being his unique creation. If this were true then, for all practical purposes, there is little need for a Savior to come into this world. And yet, the Bible clearly teaches that Christ did come “to save the world” (John 3:17) and, in doing so, has “rescued us from the domain of darkness and brought us into the kingdom of the Son he loves, in whom we have redemption” (Colossians 1:13-14). If no one will ever be eternally separated from God, then there would be no need or reason to respond to God’s salvation call or for any such thing as personal repentance (Acts 2:36-39). To the Universalist, the idea of eternal separation from God is seen to be only a figment of one’s imagination. Predictably, there is no motivation to discuss the existence of Hell or the prospect of eternal damnation (John 3:18).

It is quite understandable why proponents of Universalism believe as they do. The convenient idea that “EVERYONE BORN is EVERYONE SAVED,” is attractive indeed! Who wouldn’t want to believe the kindly notion that all people, including one’s family members, friends and neighbors will be pardoned from any eternal consequence. Certainly, such a perspective of God’s unconditional love and undeserved grace would win the day. After all, most people only want to have their “ears tickled” (2 Timothy 4:2-4) rather than be told about their true spiritual condition apart from Christ. How ingratiating is the thought that God is all about love and acceptance rather than righteous judgment and just condemnation. But, is that what the Bible actually teaches?

Regardless of Universalism’s appeal, the Gospel truth must remain just that, the TRUTH. There is no place for the deception and misconceptions perpetuated by supposedly well-intentioned Universalist-oriented pastors and teachers. God’s salvation plan, with his established conditions and parameters, is not up for popular vote; nor is it a matter of one’s personal opinion, societal preference or majority rule. Satan must smile when he sees his hellish lies being propagated and spread about indiscriminately. Why? Because he knows it leads to complacency in praying for the lost and sharing the Gospel with those who desperately need to hear it. In an effort to refute the deceptive tenets of Universalism, joint teachings from both the Old Testament and New Testament will be amply explored.

The Old Testament Prophet’s Teachings on Salvation

The Prophet Isaiah spoke about God’s salvation as being offered to all men. However, the stipulation of belief in God’s anointed Messiah, was established as a definite prerequisite for anyone who would come to Him for salvation. Isaiah wrote, “You are my witnesses, declares the LORD…so that you may know and believe me and understand that I am the LORD, and apart from me there is no Savior. I have revealed and saved and proclaimed” (43:10-12). Isaiah continues his proclamation, “There is no God apart from me, a righteous God and savior…Turn to me and be saved” (45:22). “Surely the arm of the LORD is not too short to save. Nor his ear to dull to hear. But your iniquities have separated you from your God” (59:1-2).

The Prophet Jeremiah wrote, “Wash the evil from your heart and be saved. How long will you harbor wicked thoughts…Your own conduct and actions have brought this upon you. This is your punishment” (4:14, 18). The minor Prophet Joel obliged, “And everyone who calls on the name of the LORD will be saved” (2:32).

King David in the Psalms often spoke about God’s gracious salvation. He stated:

“Consider the blameless, observe the upright; there is a future for the man of peace. But all sinners will be destroyed; the future of the wicked will be cut off. Surely his salvation is near to those who fear him” (Psalm 85:9).

“Salvation is far from the wicked, for they do not seek out your decrees”  (119:155).

Each of these prophets were in agreement that God’s salvation is available only to those who seek the Lord in faith. As much as we might want to believe that God is so loving and merciful that he has automatically extended the gift of salvation to all, regardless of one’s spiritual deportment, the idea is simply not supported by the breadth of Scripture but is only hopeful thinking of fallen man.

Jesus Christ’s Teachings on Salvation

In Mark 10:45, Jesus shared these predictive words to his disciples, “For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.” Note that Jesus said many, not all. Jesus told his disciples these sobering words: “Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the one who can destroy both soul and body in hell” (Matthew 10:28). Why would Jesus make such a declarative statement if it were not true? Surprisingly, Universalists suggest that there is no literal hell, even though it is mentioned 54 times in the Bible (KJV). Therefore, they believe there is then no real danger of anyone being separated from God. However, hell is the sad reality for those whose names are not written in “the Book of Life” (Rev 20:11-15).

Jesus spoke with frankness and urgency to Nicodemus by declaring, “Just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, that everyone who believes in him, may have eternal life…whoever believes in him is not condemned, but whoever does not believe stands condemned already, because he has not believed in the name of God’s one and only Son” (John 3:14, 18).

The requirement of belief noted in the passage above was underscored several times. Jesus also said, on the last day of a prestigious religious Jewish festival, the following words to the large crowd attending: “If anyone is thirsty, let him come to me and drink. Whoever believes in me, as the Scripture has said, streams of living water will flow from within him. By this, he meant the Spirit whom those who believed in him were later to receive” (John 7:37-39).

Bible Scholar Millard J. Erickson takes issue with the notion of a universal conversion and pardon for all mankind. He argues, “We have seen that the Word of God, whether read or preached, is God’s means of presenting to us the salvation found in Christ; faith is our means of accepting that salvation…The theory of universal explicit opportunity holds that everyone will have the opportunity to hear the gospel…Those who do not actually hear it during their lifetime will have an opportunity in the future…When this belief is coupled with the idea that everyone given such an opportunity will of course accept it, the inevitable conclusion is universal salvation. This view is difficult to reconcile with Jesus’ teachings about the afterlife.” Luke 16:19-31

The Apostle’s Teachings on Salvation

Jesus made it quite clear in his teachings that only those who believed in him would receive the Spirit of God. The Apostles readily agreed with Jesus’s declaration. Romans 8:9-11 explains that if one does not have the Spirit of God, “he does not belong to Christ.” Accordingly, it is only the one who has Christ’s Spirit who also has eternal life. 1 John 5:11-12

The Apostle John’s teachings on salvation can be found in both his Gospel and in his letters to the churches. One can readily observe that the combined testimonies of John’s writings compliment the aforementioned teachings of Christ. Jesus said, “I tell you the truth, whoever hears my word and believes him who sent me has eternal life and will not be condemned; he has crossed over from death to life” (John 5:24). From the very onset of his Gospel, John wrote this revealing message, “He was in the world, and though the world was made through him, the world did not recognize him. He came to his own, but his own did not receive him. Yet, to all who did receive him, to those who believed in his name, he gave the right to become children of God” (John 1:10-12). The Apostle John also dictated these words from his beloved Christ, “You diligently study the Scriptures because you think that by them you possess eternal life. These are the Scriptures that testify about me, yet you refuse to come to me to have life” (John 5:39–40). In John’s first letter to the “fellowship” of believers, he wrote, “The one who does what is right, is righteous, just as he is righteous. The one who does what is sinful is of the devil…This is how we know who are the children of God and who are children of the devil. Anyone who does not do what is right is not God’s child” (see 1 John 3:1-10). John does not mince words or try to sugar-coat the Gospel truth with nice sounding, but false, platitudes.

In seriously contemplating the Apostle John’s writings in the passages above, one can logically conclude that he emphatically believed and taught that ALL men and women, boys and girls, must believe and receive Jesus Christ as their personal Savior as a mandate and prelude to becoming a child of God. All must express a faith in Christ and acknowledge their just separation from a Holy God. Then, and only then, can there be the assurance of his forgiveness (1 John 1:8-10) and the reception of his gift of eternal life (1 John 5:11-13). This life eternal was secured only through belief in Christ’s substitutionary death. Yes, salvation is offered to all, but it is only realized by those who choose to come to him in saving faith. Revelation 22:17

How is it then that those who profess and allegiance to the false concept of Universalism can so blatantly assume that anyone and everyone will be saved and that no one will ever be eternally separated from God? This reasoning appears to be based on a false premise of God’s loving character as well as a faulty approach of using (actually misusing) a limited number of verses to try to support its postulations. Often these select verses are snatched out of its natural context in a lagging attempt to undergird one’s predisposed views. Some would argue that John 3:16 (“God so loved the world that he gave his only son”) attests to the view that Christ’s sacrifice was effectual for ALL and for ALL time. Certainly, this widely known verse does describe the wonderful truth of God’s sacrificial love. However, most Universalists conveniently ignore the second half of the verse which explains and delineates, “that whoever believes in him may have eternal life.” Once again, the truth and requirement of believing faith is reiterated.

The Apostle Peter rightly purported that belief in Christ is a requirement for salvation. Peter pressed this truth further by saying, “As you come to him, the living Stone – rejected by men…you also, like living stones, are…acceptable to God through Jesus Christ. For in Scripture it says: ‘See, I lay…a chosen and precious cornerstone; and the one who trusts in him will never be put to shame.’ Now to you who believe, this stone is precious. But to those who do not believe…they stumble because they do not obey the message.” 1 Peter 2:4-8

The Apostle Peter was quick to point out that any who have not put their faith in Christ are subject to God’s judgment. “For it is time for judgment to begin…If it is hard for the righteous to be saved, what will become of the ungodly and the sinner” (1 Peter 4:17-18). Peter also elaborates on the importance of a transformed life being an essential element in exhibiting authentic faith. He states, “make every effort to be found spotless, blameless and at peace with him. Bear in mind that our Lord’s patience means salvation” (2 Peter 3:2,14-15). It is quite apparent that the Apostle Peter, like the Apostle John, made it extremely clear in his writings that one’s salvation is dependent upon faith in Jesus Christ and is distinguished by a transformed life.

These two Apostles were not alone in their beliefs. The Apostle Paul echoes and emphasizes the same truths that salvation can come only through faith in Jesus Christ. In his very first letter to the Galatians, the Apostle’s teaching casts doubt on and contradicts the theological pretenses and demurs the very underpinnings of Universalism. The Apostle Paul surmised, “Scripture has locked everything under the control of sin, so that what was promised, being given through faith in Jesus Christ, might be given to those who believe. Before the coming of faith…the law was our guardian until Christ came so that we might be justified by faith…So in Christ Jesus you are all children of God through faith.” Galatians 3:22-26

Universalists are badly mistaken in thinking that there has not been, nor will there ever be even one person who will experience eternal separation from God, regardless of one’s faith or lack of it. Wm. Paul Young, a professed Universalist suggests in his book, Lies We believe about God, that each person needs only to change his or her mindset in order to foster a “correct” understanding of God’s prearranged eternal “togetherness.” This, seemingly, innocuous statement is far afield from the vast number of passages in Scripture which refute Paul Young’s beliefs. The lie Young would have us believe about God, is that a loving God is not capable of sending anyone to hell due to their disbelief in him; instead, he will eventually conjure them to belief in this life or in the life to come.

The Apostle Paul was emphatic about the necessity of saving faith in his letter to the Colossians. He declared, “Once you were “alienated from God and were enemies in your own minds because of your evil behavior. But now he has reconciled you by Christ’s physical body through death to present you holy in his sight, without blemish and free for accusation – if you continue in your faith, established in the firm, and do not move from the hope held out in the gospel.” (Col. 1:21-23). Note the condition of if is present and relevant.

The Gospel truth, aptly laid out by the Apostle Paul in Colossians should be considered preeminent. Otherwise, Christ’s gracious act of redemption on the cross, becomes both unnecessary and, sadly, inconsequential. Again, Paul sternly warned his readers about turning to a “gospel” that was not really a gospel at all (Gal. 1:6-9). Regrettably, not only is Paul Young and other Universalists willing to stand on such a shaky “biblical” grounding, by adhering to such precarious theological constructs, but they are also asking others to follow suit.

Every serious teacher of God’s word must recognize and adhere to the Apostle Paul’s admonishment, “Do your best to present yourself to God as one approved, a worker who does not need to be ashamed and who correctly handles the word of truth” (2 Timothy 2:15). No one is offered the privilege of picking and choosing which Scriptures to believe and emphasize. Nor should anyone have the audacity to think they have the right and the wherewithal to set aside and ignore passages in Scripture which do not coincide with their personal beliefs. The Apostle Paul retorted, “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness” (2 Timothy 3:16). In the preceding verse 15, Paul elaborated, “The Holy Scriptures…are able to make you wise for salvation through faith in Christ Jesus.” The Apostle Peter was most concerted in writing these convicting words, “Above all, you must understand that no prophecy of Scripture came about by a prophet’s own interpretation. For prophecy never had its origin in the will of man, but men spoke from God as they were carried along by the Holy Spirit” (2 Peter 1:20).  

Any individual desiring an accurate interpretation of Scripture will understand that the principle of context via cross-referencing is paramount. One should avoid making doctrinal assumptions, especially those of major import, while relying only on a smattering of verses, often taken out of context. Instead, as Apostle Paul implored, one should refer to the “whole counsel of God” (Acts 20:27). Unfortunately, there are those who have chosen to incorporate such questionable tactics as a means of selling their dubious ideologies. In doing so, they have done a grave disservice to both seekers and believers who may not be as  familiar with the collective teachings of the Bible.

Universalists will sometimes use select passages from the Apostle Paul’s teachings in order to build their repertoire of “proofs” in an attempt to build credibility for their theological predilections. Below are random Pauline passages often used by Universalists to buoy their position:

“We have put our hope in the living God, who is the Savior of all men, especially of those who believe.” 1 Timothy 4:1

“For the grace of God that brings salvation has appeared to all men.” Titus 2:11

“This is good and pleases God our Savior who wants everyone to be saved and to understand the truth.” 1 Timothy 2:3-4

Most Bible scholars would gladly agree with the truth that Jesus Christ is the Savior of all and that his salvation has appeared to all men. However, there is a significant difference between God’s salvation being intended for all mankind and it being received and believed by all. The Apostle Paul reminded Titus of the critical difference between the extension of, and the acquisition of, God’s gracious salvation offer as noted below:

“To the pure, all things are pure, but those who are corrupted, and do not believe, nothing is pure…both their minds and consciences are corrupted. They claim to know God, but by their actions they deny him” (1:15-16)

“For the grace of God has appeared that offers salvation to all people. It teaches us to say “No” to ungodliness and worldly passions, and to live self-controlled, upright and godly lives in this present age” (2:11-12).

“Jesus Christ gave himself for us to redeem us from all wickedness and to purify for himself a people that are his very own, eager to do what is good” (2:13-14).

While Christ’s death was intended to be universal in its offer to all, it will be effectual only for those who take that personal and intentional step of saving faith. The author of the Book of Hebrews, which was written to warn new believers of being spiritually misled, underscored the the significance and truthfulness of the above statement. “God’s promise of entering his rest still stands, so we ought to tremble with fear that some of you might fail to experience it. For this good news—that God has prepared this rest—has been announced to us just as it was to them. But it did them no good because they didn’t share the faith of those who listened to God. For only we who believe can enter his rest. As for the others, God said, ‘In my anger I took an oath: They will never enter my place of rest,’even though this rest has been ready since he made the world.” Hebrews 4:1-3 NLT

The combined teaching of Scripture demonstrates that saving faith requires a clear understanding of the true Gospel message. Such an understanding must include the acknowledgment of one’s personal sin and the need for Christ’s forgiveness in order to attain a right standing before a Holy and just God. As desirable as Universalism’s tainted theology may be to some, it’s not supported by the teachings of the Gospel writers, the Apostles, the Old Testament Prophets. Most importantly, it does not secure the endorsement from the teachings of our Lord and Savior Jesus Christ. Consequently, there is no reason to capitulate to the whims and opinions of society or liberal-minded clergy. Rather, we can confidently hold firm to the beliefs of our Forefathers that God is loving and holy, merciful and just; He is both our gentle Shepherd and righteous judge. We must not be tempted to settle for anything less!’

by Dr. Thomas M. Kehn

Perhaps surprising to some, my unequivocal answer to this question must be a resounding “No!” Undoubtedly, I anticipate there will be some strong reactions and objections to such a response, especially from those of a more traditional and fundamentalist persuasion. Nonetheless, I truly believe that embracing women’s spiritual giftedness by enabling them to participate in meaningful roles is essential to the well being of the church today. The above question is worthy of further review and reflection for the following two pertinent reasons: 1.)  The historical precedent for, and multiple examples of, women in the Bible who actively served in speaking, leading and teaching roles; 2.) The spiritual significance and eternal impact on society which women have had in the past and can have in the present and in the future.

A Different Perspective

Today among Pastors, amateur theologians and serious students of the Bible, there are some strong views and varying perspectives regarding what the Bible says about a woman’s participation in speaking, leading and teaching roles in the church. Case in point, John McArthur, a popular author, pastor and Bible teacher, recently posted the following statement on his church’s Facebook webpage: “Women Pastors and women Preachers are the most obvious evidence of churches rebelling against the Bible.” 1

Seminary Professor an author, Scott McKnight, offers an entirely different perspective. He declares, “I’m for women in the ministry…Anyone who thinks it is wrong for a woman to teach in a church can be consistent with that point of view only if they refuse to read and learn from women’s scholars. This means not reading their books less they become teachers. Some people think it pedantic…I don’t, and I stand by it until someone can convince me that reading to learn is different from listening to learn.”

McKnight also disclosed, “When I was a professor at Trinity Evangelical Divinity School from 1983 to 1995, the debate about women in church ministries was one of the hot topics. In writing about women in church ministries, I want to emphasize that I am not talking only about senior pastors and elders and preaching and teaching from pulpits on Sunday mornings, but about anything God calls women to do…Some announce that those who differ with the traditional view are on the slippery slope into theological liberalism.” 2

A Necessary Distinction

From the outset, a clear distinction should be made between what constitutes God’s Sovereign dictates in contrast to what may merely comprise someone’s opinions or convictions. It should go without saying, that an individual’s own views, regardless of how devoted and Godly the person may be, cannot and must not be seen as on equal footing with emphatic, “Thus saith the Lord” statements from the Bible which provide a clear and direct command from God. In light of this distinction, I humbly request that the reader maintain an open mind and seriously consider the legitimacy of supporting meaningful roles for women in the church today rather than indiscriminately falling back on traditional predetermined conclusions.  

A Surprising Comment

The Apostle Paul made several comments in some of his letters to churches which have led to a litany of confusing or controversial interpretations and applications regarding women’s roles in the church. The two passages in question are given in 1 Timothy 2:12 and 1 Corinthians 14:34-35. Each will be presented and discussed separately.

When Paul wrote to Timothy, his young missionary protégé, he made some rather startling comments such as, “I do not allow women to teach men or have authority over them.” It is my contention that in this verse, Paul was expressing his own personal conviction rather than giving an eternal mandate from God. Below I will provide some examples to support this thesis.

In his letter to the neophyte believers in the church at Corinth, Greece, Paul addressed a variety of issues including marriage, divorce and singleness. In his letter, Paul delineated between sharing a direct command from the Lord and sharing what amounts to his own opinions on the subject.

“To the married I give this (not I, but the Lord): a wife must not separate from her husband. But if she does, she must remain unmarried or else be reconciled to her husband. And a husband must not divorce his wife. To the rest I say this (I, not the Lord): If any brother has a wife who is not a believer and is willing to live with him, he must not divorce her. And if a woman has a husband who is not a believer and he is willing to live with her, she must not divorce him.” 1 Corinthians 7:10-13 NIV

A Noteworthy Observation

In the above passage, Paul makes a clear distinction between what God has commanded (not I, but the Lord) and what is his own conviction (I, not the Lord). Even so, one should note that the word must is used in reference to both of the statements. Paul, previously in this letter, had shared that he thought a committed Christian ought to remain single rather than get married. Paul openly declares that he is sharing his own conviction and not a direct command from God. Even so, he emphatically purposed that believers should, like him, remain single. “I say this as a concession, not as a command. I wish that all of you were as I am. But each of you has your own gift from God” (1 Cor. 7:6-7 NIV). At the end of the chapter, Paul reiterates once more that he is simply declaring his own personal views. “In my opinion it would be better for her (a virgin) to stay single.” 1 Cor. 7:40 NLT

In Paul’s first letter to Timothy, Paul challenged him (1:2-3) to continue on with the work which he had started in Ephesus on his 2nd missionary journey and where Timothy had co-served with him over a period of two years (Acts 19:8-10).  In his letter, Paul shared his thoughts on how a women should be modest in their dress and actions (1 Timothy 3:9-12). In this passage, Paul used the following disclaimers and personal admissions by stating, “I want…  women should… and I don’t allow.…” There is no indication in this passage that Paul statements were actual commands from the Lord like the ones he had expressed to the Corinthians regarding the serious matter of divorce.

Notably, when Jesus talked about marriage, he explicitly taught that, “Therefore, what God has joined together, let no one separate” (Matthew 19:6). His statement was clearly a reference to God’s plan and purpose for marriage when he first created Adam and Eve (vs. 4-5). Nonetheless, it is a command which people, even in the church, choose not to heed and repeatedly break.

Ironically, in the church today, there appears to be a greater concern over the issue of women leading and preaching in the church, than there is for addressing the more disconcerting and prevailing problem within the church of broken marriages, rampant number of divorces and the subsequent acts of adultery (Matthew 19:9). This travesty is even more apparent when the matter of marriage and divorce is seldom an important consideration when it comes to selecting men who are to lead the church. Jesus chastised the self-proclaimed religious leaders of his day, the Pharisees, for honoring their own man-made laws by treating them as more important than keeping God’s clear commands. Sadly, with respect to women’s limited leadership roles in the church, it seems that both clergy and its members, are arguably close to being guilty of the same.

A Matter of Conviction

The distinctions that Paul made in reference to his convictions, opinions, wishes and wants, stand in stark contrast to the Lord’s outright commands spoken elsewhere in Scripture. Such distinctions should be kept in mind when considering the question of women’s rights and freedoms with regard to their roles in the church.

 In Paul’s provocative statement, “I do not allow women to teach men or have authority over them,” there is no clear indication that he is presenting a direct command from God. The Wycliffe Bible Commentary suggests that Paul’s statement was more a matter of him addressing the concern over women trying to usurp the main pastoral role in the church, rather than not allowing them to have any meaningful speaking or teaching roles within the church. This seems likely since the commentary explains, “The remainder of the chapter discusses official relations of women in the church…women are not to assume either leadership or the teaching office in the church.” 3

In this passage, Paul uses the personal pronoun “I,” rather than invoking a declaration coming from the Lord. Since Paul’s statement does not suggest a direct command from God, it certainly can, and should, reopen the door for conversations about what are acceptable roles for women in the church. Once again, Paul’s words in 1 Timothy 2:12 may be just another example of where he expressed his own preferences. This viewpoint is, arguably, more in line in lieu of Paul’s comments in admonishing Christians in Rome to stand up for their own convictions (Romans 14:5, 13-14). However, any one person’s convictions are not to be seen as inclusive for everyone else and are far different from the unbending statutes of God (Psalm 93:5).

This is exactly why Paul stipulated to Timothy and to the Corinthian church that he was providing his own convictions on these various matters. To suggest that Paul’s comments about singleness, women’s modesty in how they dress, the length of hair and, most importantly, their roles in the church are to be considered paramount to the commands God gave to Moses, the statutes given to David, the pronouncements he revealed to his prophets, or the profound directives Jesus proclaimed to his disciples, would at best, be begging the question and presuming Paul’s intentions.

The Apostle Paul made the following remarks when confronting the Roman believers for their divisive attitudes towards each other pertaining to their personal views on eating meat sacrificed to idols or about which was the best day to worship the Lord. Paul wrote: “Who are you to judge someone else’s servant? To their own master the servant will stand or fall. And they will stand, for the Lord is able to make them stand. One person considers one day more sacred than another; another considers every day alike. Each of them should be fully convinced in their own mind. Whoever regards one day as special, does so to the Lord…You then, why do you judge your brother or sister? Or why do you treat them with contempt? For we all will stand before God’s judgment seat…each of us will give an account of ourselves to God. Therefore, let us stop passing judgment on one another…make every effort to do what leads to peace and mutual edification… So, whatever you believe about these things, keep between yourself and God. Blessed is the one who does not condemn himself by what he approves.” Rom. 14:4-7, 10-13, 19-22

A Consistent Pattern

In the Book of Acts, the Apostle Paul mentions a number of women who were involved in both starting and sustaining his global missionary work. For example, upon arriving in Philippi, Paul elicited the help of Lydia to jump start a ministry to women and eventually begin a church there (Acts 16:13-15). In Ephesus, Priscilla, along with her husband Aquila, served as co-workers with Paul. He commended them for risking their own lives for the Gospel, as well as for teaching Apollo, another evangelist to the Jews, more fully about the message of Christ. Priscilla and Aquila also helped Paul start and co-lead churches in Corinth, Ephesus and Rome while Paul was on his missionary journeys to Asia-minor, Greece and Italy (Acts 18:18-19, 24-26; Romans 16:3-4, 1 Cor. 16:19). He also called Euodia and Syntyche his fellow-workers in the Gospel (Philippians 4:1-2).

As important as it is to recognize and appreciate the Apostle Paul’s positive attitude and statements about women in ministry, it is even more significant to consider our Lord Jesus Christ’s pattern and priority in using women to further his Kingdom work. His meaningful inclusion of women in ministry, underscores the importance of mistakenly dismissing and diminishing prematurely, the rights and opportunities of women to also use their spiritual gifts, leadership abilities and resources to serve the Lord. In his Gospel, Luke wrote, “Jesus traveled about from one town and village to another, proclaiming the Good News of the kingdom of God. The twelve (disciples) were with him, and also some women…Mary (called Magdalene) from whom seven demons had come out; Joanna, the wife of Chuza, the manager of Herod’s household; Susanna; and many others. These women were helping to support Jesus and the other disciples out of their own means” (Luke 8:1-3).  In fact, women in both the Old and New Testament, were widely used in carrying out God’s work, plans and purposes. These other notable women included Deborah who were appointed by the LORD to Judge to his  wayward chosen people (Judges 4-5); the very successful and admirable woman described in Proverbs 31; Anna, the prophetess who lived year-round in the Temple and spoke to Mary and Joseph about their newborn baby who would provide redemption for the Jewish nation and the whole world (Luke 2:36-38); and lastly, Phillip, an outspoken Evangelist, had four daughters who also prophesied (Acts 21:8-9).

The Apostle Paul was more than willing to speak endearingly of a large number of women who had clearly been instrumental to his work and active in his ministry. He first commends Phoebe for her faithful service for Christ, including taking Paul’s letter to the Romans. He wrote, “I commend to you, our sister Phoebe, who is a deacon in the church in Caria. Welcome her and the Lord as one who is worthy of honor among God‘s people. Help her in whatever she needs, for she has been helpful to many, and especially to me” (Romans 16:1). Later in the same chapter, Paul intentionally mentions other women who had a significant impact on his life and ministry. These women included Priscilla, whom he described as “my co-worker” (v. 3); Mary, who he exclaimed, “worked hard for your benefit” (v. 6); the mother of Rufus, whom he affectionately said that she “has been a mother to me” (v. 13); and several more prominent women including Tryphena (a Roman Princess) and Tryphosa, her twin sister, whom Paul called “the Lord’s workers” (v. 12).

The website womeninthescriptures.com explains that “Tryphena and Tryphosa, who were mentioned by Paul in his list of faithful Roman Saints in Romans 16, helps illuminate what we know about early Christian women’s participation in the church. In Romans 16 Paul lists the names of ten women, specifying that each of them was involved in working for the service of the Lord…While the exact work women like Tryphena and Tryphosa did for the church is unclear, what is clear is that early Christian women were active and involved in the missionary work of the church. Paul viewed their help as central to the spreading of the gospel and we see that they worked along side men to help build Christ’s church.” 4

What an extraordinary list of women in Paul’s time who sacrificed much in order to help him proclaim the Gospel. I, for one, would cringe at the idea of having to tell these Godly women who were amply described in the Bible, as well as all the other myriads of unpublished women who have faithfully served the Lord in the church and on the mission field down through the years, that they would not  be deemed as qualified, or be allowed, to serve in similar speaking and leadership roles in the church today. The spiritual impact these women had on their culture and for the church is inestimable.

A Questionable Suggestion

There are some who would falsely argue that women are spiritually weaker than men since it was Eve who was tempted by the serpent, and so partook of the apple (1 Timothy 2:13-14). It seems to me that Eve has been used as a scapegoat for those who are unwilling to take a more egalitarian stance towards women. Nonetheless, I would ask, which scenario is worse; Eve who was deceived by Satan, the father of lies, or Adam who deliberately disobeyed the command given to him directly by God? I would vote for the latter. Therefore, this argument should not be used as a reason to hinder women from using their spiritual giftedness, leadership skills and unswerving passion to serve in the Lord in a variety of ways as has been so effectively demonstrated by women over the past centuries, and up to the present time, to carry forth God’s Kingdom work.

More Than Meets the Eye

At first glance, Paul’s stringent comments about women in 1 Corinthians 14:34-35 seem a bit harsh and hard to comprehend, much less rightly interpret. He wrote, “Women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the law says. If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church.” NIV

Is Paul actually then suggesting that women should not say anything in the church? Does that mean women are not allowed to give a public testimony, to pray with, or for, someone while at church? Does it mean they should not read scripture out loud or give announcements during the service? Just what are the rational and practical implications of Paul’s comments? One individual made the absurd notion that it is perfectly fine for a woman to speak in the church, as long as it was in the basement, rather than in the sanctuary. As ridiculous as this may seem to us today, it wasn’t that far back that women in the 19th Century were not allowed to pray or even sing in the church. 5

 Catherine Booth, the Co-founder of The Salvation Army, made a sobering and predictive statement in her article which she wrote in 1896. The article was entitled, Female Ministry, or Women’s Right to Preach the Gospel. She wrote, “We fear it will be found, in the great day of account, that a mistaken and unjustifiable application of the passage, “Let your women keep silence in the Churches,” has resulted in more loss to the Church, evil to the world, and dishonor to God.”  6

Sadly, there are those today who are willing to go to great lengths to maintain debatable limitations on what are considered to be acceptable roles for women in the church. This raises another poignant question. Does this “rule” also apply to women serving in a house church or at churches meeting in different settings such as a public school, restaurant, or meeting hall? How far do we go in holding to and implementing a confusing position which may have been misunderstood, misconstrued and mismanaged? Interestingly enough, there are some Bible scholars who purport that 1 Corinthians 14:34-35 was not even a part of the original manuscript written by the Apostle Paul and is not found in the earliest copies of his letter to the Corinthians. Instead, it is argued that like other portions of Scripture found in John 7:53-8:11 and Mark 16:9-20, it was extra-biblical material which later was added by ancient Scribes when making copies. Supposedly, these Scribes, though well-intentioned, made changes to the original text that were not sanctioned by the Apostles or by the early Church Fathers. Craig Keener, in his Bible Background Commentary, explains, “Because the topic changes so abruptly and some manuscripts relocate 14:34-35, many scholars see these verses as an interpolation by a later scribe.” 7 As tempting as such a solution might seem, it is unnecessary, in light of other more viable options.

Without question, there are a number of highly charged words used by Paul in this passage. A helpful and insightful thing to do when seeking to better understand Scripture is to look at the actual original language used in the text; in this case it is the Greek language. Looking more closely at the English equivalent (synonyms) of the two Greek key words for silent and speak, one can arrive at a more suitable meaning to the, seemingly, volatile words used by Paul.

The Greek word for “speak” is laleo which is translated “to talk or utter” and was used primarily of children who tended to talk too much. The idea is somewhat indicative of the old adage, “children are to be seen, not to be heard.” It seems doubtful that such an attitude should also be adopted towards women in general. The Greek word for “silent” is sigao which can be translated as “keep close, hidden, secret, to hush or hold one’s peace.” 8  This word is also used of those who were told to keep silent if they did not have an interpreter for the one speaking in tongues or giving a prophecy without a revelation from God (14:28-30). Things were expected to be kept “orderly” for all in the church, both men and women (14:39)!

In combining the inherent meanings associated with the Greek translations of these two words, one can discover a revealing and plausible reason for Paul’s usage of the words. Besides the issue of a general disorderliness during church gatherings, it appears that the Apostle Paul was also dealing with a growing problem of some women who had become disruptive by talking too much and, very possibly, sharing secrets (gossip) which should best be kept silent, hidden or hushed. These women were told to hold their peace. Why? Because gossip would indeed be “disgraceful” to share, particularly in the church. King Solomon, considered to be the wisest person in the world, stated, “A gossip betrays a confidence; so, avoid a person who talks too much” (Proverbs 20:19). Paul told Timothy that the wife of an elder must “be women of respect, not malicious talkers” (1 Tim. 3:11). He also spoke to Titus of a related issue in church at Crete (1:5). Paul asked Titus to confront older women about being respectful and “not to be slanders” (2:3).

Each of the examples above serve to illustrate the growing social problems which the Apostle Paul had to deal with and rightfully address in order to maintain unity, civility and charity within the church (Philippians 2:1-5).                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                    

Options to Consider

When seeking to come to a viable conclusion pertaining to Paul’s statements on prohibiting women from speaking, or teaching in the church, there are some factors to take to heart and options to consider. One such factor is recognizing both the historical and cultural setting of the passage in question. Once more, Scott McKnight offers an informative perspective. He writes, “The New Testament – all of it – emerges from, and therefore was shaped by, first century Jewish and Greco – Roman culture, including what it said about women…we should read the Bible – as a culturally conditioned revelation of God’s word that needs to be worked out in a modern context.” 2  This means that it is important to remember that the secular culture during Paul’s day, had a low view of women’s place in society and unfortunately, that attitude carried over into the church as well. But as we have seen, this was not Paul’s attitude towards women. As demonstrated by the example of Jesus, Paul also greatly respected the women who served beside him in the work of the kingdom. So then, how do we account for Paul’s seemingly inconsistent comments about putting restrictions on women’s roles in the church? Below are some possible explanations for this apparent discrepancy:

Option 1. Paul was merely echoing the preexisting attitudes towards women that were displayed in the culture and society of his day. This option seems highly unlikely in light of Paul’s positive comments about the women he constantly incorporated into his ministry and how often he thanked them for serving in a variety of leadership roles. Therefore, three other options remain which are worthy of consideration.

Option 2. Paul was primarily addressing specific circumstances connected to the churches of his day. This option seems viable since Paul had to address some very pressing issues in the churches he had started. These enigmatic issues included adultery, incest, misuse of spiritual gifts, questionable worship practices, lack of modesty and more.

Option 3. Paul was simply expressing his personal opinions and relaying his own convictions rather than laying down an over-riding mandate from God for all people and for all time.

Option 4. Misunderstanding Paul’s true intentions in his writings to Timothy and the Corinthian church due to a limited and incomplete knowledge of key words in his discourses, that are more fully revealed in the original languages.

Regardless of the option or combination of options one may prefer, the point is that there are other reasonable, and perhaps probable, alternatives to only accepting a more traditional view of women’s roles in the church. In spite of the popularity and outspokenness of those who want to preserve certain restrictions on a woman’s place in the church, it does not ensure or validate that such views proffered are sound or that their personal convictions should be seen as sacrosanct. To avoid unnecessary personal bias, it is always beneficial to take into consideration one’s preconceived viewpoints which could lead one to indiscriminately ignore other views that could be more accurate and appropriate. What one presumes to be true, may very well be unsupported by the prevailing truths that can be gleaned from a much broader spectrum of Scripture and study of the original languages.

A Personal Conclusion

It could be argued that the views put forth in this article are nothing more than a byproduct of my own personal opinions and convictions. While there is an element of truth to that premise, the same argument could be made about any person’s critique of the options which have been presented. May God give us all the discernment and humility needed to carefully examine our beliefs and not to consider our own opinions and convictions, as valid as they may seem, to be seen as equivalent to God’s all-encompassing and uncompromising commands for the whole church body to accept and follow.

Nonetheless, it is my personal opinion and deep conviction, that women should be free to use their Spiritual gifts, natural talents and leadership skills to help move forward God’s Kingdom work here on earth. Of course, everyone is free to have opinions which differ. However, the right to choose what one will believe, should not be interpreted as a directive for all believers, since they too are seeking to faithfully serve God. May the Lord give us the courage and diligence to change pre-held convictions when deemed necessary and more compatible with the example, teachings and character of Christ.

I Footnotes:

1.        John MacArthur’s Resources, Sermons and Articles, Facebook website

2.        The Blue Parakeet – Rethinking How to Read the Bible (2008), McKnight, Scott. Zondervan Books

3.        The Wycliffe Bible Commentary (1962), Moody Bible Publishers

4.        http://www.womeninthescriptures.com

5.        Article entitled, Exploring the Biblical Theology of Christian Egalitarianism (2011). Margo Mowczko

6.        Essay by Catherine Booth (1896). thegospeltruth.net (online source)

7.        The IVP Bible Background Commentary (2014). Keener, Criag S. InterVarsity Press

8.        Strong’s Exhaustive Concordance of the Bible (2007), Hendrikson Publishers