Preserving Sound Doctrine

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.”