The Church in To Eternity

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Dickson Biblical Research Library, Book 11, www.africainternational.org

The Church Into Eternity - Roger E. Dickson, ©1995, 2019: Africa International Missions, Hutchinson, Kansas U.S.A., Philadelphia, South Africa
Contents 22
The Church Into Eternity

Roger E. Dickson
CONTENTS
Introduction – 3
1 – The Nature Of Man – 8
2 – Understanding Sin – 17
3 – Born Free – 26
4 – Examination Of Twisted Scriptures – 33
5 – Biblical Predestination – 44
6 – Predestined Through The Church – 53
7 – Opportunity For Response – 58
8 – Opportunity For All – 62
9 – Prayer Changes Things – 65
10 – The Nature Of God – 70
11 – God’s Gospel Work – 75
12 – The Results Of Unbelief – 89
13 – Reality Of Sin And Apostasy – 94
14 – Warning Of Apostasy – 99
15 – Parables And Apostasy – 103
16 – Case Histories Of Apostasy – 106
17 – Security Of The Believer – 109
Research – 115
Abbreviations – 116
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Scripture quotations from New King James Version
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Introduction 3
INTRODUCTION
The eternal purpose for the existence of all things is to bring righteous
souls into fellowship with God for eternal dwelling in the new heavens
and earth. All things were created for this purpose. All God’s work
among those He has created is for this purpose. The sacrifice of the Son
of God on the cross of Calvary was for this purpose. All our struggles
and joys in this life are for this purpose. Since it is the eternal purpose of
God to bring the righteous into eternal glory, then we must assume that
all that is written in the Bible explains God’s work to bring about this
purpose. We must assume that all the work of God in the history of man
has been for the purpose of accomplishing this eternal plan of God. The
existence of the church, therefore, is to take obedient believers through-
out the world into the eternal glory of God.
The problem with being human predestination of the saints, the limi-
is that we are possessed with a hu- tations of our thinking are truly real-
man mind. And human minds are lim- ized. When we contemplate these
ited; they are fallible. We are the prod- subjects, we finally understand that
uct of God, but this does not mean we are truly human in understanding;
that God is fallible or that He inten- we are absolutely limited in knowl-
tionally created a fallible being that edge.
was programmed to go against His Since we are human, can we fully
will. He simply created for possible comprehend that which is of Deity
eternal dwelling the best of all pos- and beyond our experiential world?
sible beings for character develop- Certainly not. We are not God. In
ment in the best of all possible envi- order to fully understand God we
ronments. So He who created must would have to be as He. Since we
be greater than the product. Our fal- cannot, then we will content ourselves
lible and limited minds, therefore, will with the limitations of our thinking,
never be as God. God never intended for we would not presume to be as
to create gods on earth. He simply God.
created a being that could be prepared The Scriptures speak of “fore-
for eternity. know,” “predestine,” and “chosen be-
When we come to the subject of fore the foundation of the world.”
the foreknowledge of God and the These are certainly concepts that are
Introduction 4
within the realm of God’s omni- sealed by His foreknowledge? In

science. These are not human work- other words, since He foreknew our
ings or abilities. We only have obedience, does this mean that our
glimpses of revelation that open to us obedience was eternally sealed before
what God did before either time or our existence because He foreknew?
history came into existence. How- He also foreknew those who would
ever, these glimpses of revelation ex- be condemned to hell. But did such
cite our imagination as to the omni- foreknowledge presuppose that the
science of a God who is beyond our condemned could not free-morally
full understanding. choose in order to be responsible for
We wonder how can God fore- their fates?
know without predestining? How can We stand on this side of God’s
He foreknow the eternal dwelling of revealed plan of redemption at the
a person without establishing the fate cross that was determined before the
of that individual He foreknows will creation of the world. We wonder and
be saved? These postulations have speculate as to how God could have
certainly confounded theologians known our destiny without irrevers-
from the time the Scriptures first re- ibly establishing such against our free-
vealed the omniscience of a God out moral will. Our inability to under-
there who is transcendent in relation stand reveals our finiteness. It does
to that which He created. not distract from His infinite ability
Unfortunately, some zealous to foreknow without predestining.
theologians have tried to manipulate In stating that He cannot fore-
God around their limited understand- know without predestining, we are
ings in order to understand how God only revealing our frustration with our
works. However, no matter how lim- inability to understand God who can
ited our mental capabilities may be, foreknow with predestining. Though
we know we cannot fully understand frustrated some may be, we must keep
the work of God. God made man. We in mind that we are dealing with God
must be careful not to make a god we here, not with some god that has been
can fully understand. generated out of the ambitious imagi-
We must consider a few things nation of some theologian.
that pose questions, and if possible, Here are two things we must first
determine some answers. God fore- understand.
knew that one would obey the gos-
pel. But how did He know such with- 1. We must remember that we
out the fate of that individual being are not God. God can be what we
Introduction 5
cannot understand for He is God. He must—from a human perspective.

also can do what we cannot under- We then assume that everything that
stand because He is God. If we pre- God knows is irreversibly predestined
sume that we can figure God out, then to occur. We thus blame God for evil
He is not God, but a god. He is no that is the result of our bad choices.
greater than our imagination. And if But can we blame God for bad things
God is no greater than our imagina- in our lives simply because He fore-
tion, then he is no god at all. knew our bad decisions that bring evil
We do not want a god we can upon ourselves? Certainly not. We
completely figure out. We want a God cannot get off that easy. Our free-
who is greater than our feeble imagi- moral agency makes us responsible.
nations. We have enough sense to And responsibility means final ac-
know that any god that can be figured countability. We must not think we
out is no god at all. Such a god would can get by with sin by blaming God
only be the fantasy of our misguided for our nonsense.
religiosity. Because God can foreknow our
2. We must not make the mis- free-moral choices does not neces-
take of believing that foreknowledge sitate that He predestined that such
necessitates unchangeable predesti- choices be made.
nation. Inseparably linking fore- Before the creation of the world,
knowledge and unchangeable predes- God predestined a plan for man’s re-
tination reveals the limitations of our demption from his sinful self and in-
human thinking. We must accept the evitable destruction. He predestined
truth that we are not able to under- a plan to rescue man from the bond-
stand how God can foreknow some- age of darkness for an eternal dwell-
thing without that something being ing in His eternal presence. He has
irreversibly predestined. Our lack of revealed this plan to man. We must,
understanding, however, does not therefore, have the opportunity to
make foreknowledge and predestina- obey; we must have the free-moral
tion inseparable twins. It only reveals choice to submit.
that we are men and God is God. The plan was predestined, but
From God’s perspective, things those who would be obedient to the
are destined to occur as He knows plan were not. Now since God fore-
they will occur. From God’s omni- knew that we would obey does not ne-
scient position, He can see all history cessitate that He predestined that we
from first creation to final catastro- should obey. Foreknowledge of our
phe. If we view history—and we free-will choices does not necessitate
Introduction 6
predestination of those choices. The We believe in a loving God who does

plan was predestined, not the man to not wish that any should perish. We
obey the plan. believe in a God who so loved that
Here is a very important point: He so gave, even His incarnate Son.
God’s justice in final judgment This God cannot be unjust. He can-
must stand without accusation. not be fiendish as to so love but also
This is to say that His justice must be so condemn without the free-moral
consistent. In order for justice to be choice of those who would choose
justice, there must be no subjective condemnation.
influences on man by God who claims God created us with an unbiased
to be a just God. Simply speaking, soul, a spirit as pure as He is. To be-
those condemned to hell must not be lieve that God created us with a na-
able in hell to accuse God of (1) de- ture that was inclined to do evil, is to
priving them of a plan of salvation, again accuse God of being unjust. It
(2) prejudicing their minds or wills is to accuse God of being some cos-
against obedience to a revealed plan mic comedian who creates in order to
of salvation, (3) predestining the con- tempt men to do evil. Can God truly
demned to their fate, or (4) not mak- be benevolent and just by creating a
ing the condemned free-moral indi- spirit within newly born infants that
viduals in order to avoid hell. If any desires sin? What kind of god would
of these four points fall, then we can this be? Have too many theologians
accuse God of not being fair and just. created a god after their own inability
Any theology that attacks the jus- to understand omniscient foreknowl-
tice of God must be rejected. What edge? We think so.
good is an unjust God? If God is un- Theologians who have struggled
fair—fiendish—then let us all eat, with the concepts of foreknowledge
drink and be merry. What good is and predestination have created a
faith, therefore, in the face of a god fiendish god, one whom they have de-
who has assigned everything and ev- termined will be unjust in final judg-
erybody to unchangeable predestined ment. The condemned will be able to
fates? If destiny is predetermined, accuse this god of being unfair, un-
then we cannot change such. We just, and fiendish in their state of con-
would be at liberty to behave as we demnation. We believe in no such
wish simply because we will end up god.
where God has elected that we be re- You might justifiably state, “I do
gardless of our choices. not understand this subject.” The fact
But we cannot accept such a god. that neither of us completely under-
Introduction 7
stands the subject is evidence that we want to challenge your thinking, but
are both on the right track. If we do specifically, the thinking of some who
not understand because we have not have thought their way off course. We
studied, then it is our own fault. How- are in a realm of study where there
ever, after a thorough study of this are some things past finding out.
subject we will still not fully under- When and if we venture into those
stand. God’s ways are past finding areas, we will try to alert you to be
out. Therefore, we must be patient cautious about our interpretations.
with ourselves. We must study, con- Please consult the divine Textbook.
template, wonder. However, we must This is as far as all our understanding
not frustrate ourselves when we are goes concerning those things that per-
not able to comprehend all that God tain to God. His revelation is suffi-
is or does. When we come to the limit cient to bring understanding of these
of our understanding, we must accept things He knows is necessary for our
by faith that the rest of the way is salvation.
known by the God who is beyond our Therefore, we must content our-
imagination. selves with the Bible as our only text-
Throughout the studies of this book. Anything outside this Book is
book we hope to clarify the preced- simply the postulations of men who
ing thoughts in relation to a host of always struggle to understand the God
theological meanderings that have that understands all things. And when
confused the religious world. We we seek to understand the God who
would caution you to understand that is beyond the full understanding of
our mind-driven pen is not the result man, we must be careful to realize that
of some supernatural guidance. Our our postulations are limited to this
minds are limited to the fallibility that world.
plagues men. Therefore, we simply

1 - The Nature Of Man 8
Chapter 1
THE NATURE OF MAN
At one time in Jesus’ ministry He he commits.
allowed little children to come to Him Two false concepts have made
against the will and advice of some their way into religious thinking that
of His disciples. However, of these contradict basic Bible teachings con-
little children, He said, “Of such is the cerning the pure nature of man at
kingdom of God” (Mt 19:13-15). In birth. These are the doctrines of origi-
the context of this statement, Jesus nal sin and total depravity.
was using little children to illustrate The teaching of total depravity
man’s true nature in infancy before sin probably originated from the teach-
enters into the picture of life. ing of original sin. The doctrine of
On this occasion of Jesus’ state- original sin was introduced by Origen
ment concerning the nature of chil- in the third century. In the sixteenth
dren, the apostles were instructed con- century, John Calvin introduced the
cerning the devastating nature of sin idea of total depravity. Today, the
that corrupts the innocence of the in- beliefs of both original sin and total
dividual when we reach the age of ac- depravity are taught by many religious
countability. It is at this time—the age groups throughout the world. Both
of accountability—that we must give teachings are similar. Both are an at-
heed to the salvation that God offers tack against the very nature of God.
through Jesus. And both must be considered when
We must make this point clear. studying the doctrine of predestina-
When one reaches the age when he tion. This is especially true with the
or she discovers that he or she is out doctrine of total depravity. Both doc-
of harmony with God’s will, then trines also attack the teaching of the
something must happen. That which free-moral agency of man. If one is
must happen is repentance. One must either born with original sin or totally
seek a solution for that which has cor- depraved, then there can be no such
rupted the pure nature with which one teaching as the free-moral choice of
was born. One must seek the blood every individual.
of Jesus. The age at which we ma-
ture to recognize our sin is called the A. Definitions:
age of accountability. It is called this
simply because one becomes account- It is important that we understand
able for his sin when he recognizes the two theological concepts of origi-
nal sin and total depravity that attack supposedly inherited from Adam.
the very nature of man at birth. These It is our personal opinion that the
two doctrines, therefore, reflect on doctrine of original sin was born out
how God allows babies to be born into of man’s great misunderstanding of
this world. Consider the following the nature of God and His creation of
definitions: man. Those who teach this doctrine
must look into the face of a small in-
1. Original sin: Original sin is fant and confess that God gave this
the belief that man inherits the “sin small innocent soul the stain of sin.
of Adam” at the time of physical We wonder what concept of God
birth. In other words, because of those who believe in such a doctrine
Adam’s sin in the garden of Eden, his actually have in their minds. What
nature became sinful. This sinful na- kind of god would so view infants as
ture is subsequently passed on to all condemned sinners at the time of their
humanity, for all have descended from birth?
Adam. Because of this “inherited 2. Total depravity: Total deprav-
sin,” it is affirmed that one is thus con- ity is the teaching that the inclination
demned at birth; he is ruined in body of man to sin is so strong that he is
and soul because Adam’s sin has been utterly unable to respond freely to
passed on to him. It is taught that as the will of God. As a result of the
a consequence of Adam’s sin, all fall of Adam, it is believed that all men
people are descended from him with since Adam’s fall are inclined to sin
the guilt of his sin, and thus, are spiri- because of the corruption of their na-
tually dead in sin at birth. Therefore, ture. In other words, when Adam
everyone who is born into the world sinned he lost for himself, and all de-
deserves the wrath of God. scendants after him, the ability to
The concept of original sin is one make right choices concerning spiri-
of those doctrines that seems incom- tual matters. It is taught, therefore,
prehensible in reference to the love, that one is so disabled in soul and
mercy and justice of God. It is a teach- spirit that he or she cannot in any way
ing that says babies are born sinners. respond to the will of God. It is af-
They have the sin of Adam, and thus, firmed that one is completely inclined
would be subject to the punishment to do evil, and thus, proceeds in trans-
of hell if not baptized for remission gression throughout his or her life.
of sins. And for this reason, many It is taught by some that man’s
churches baptize infants for the remis- corrupted nature remains in the life
sion of this “original sin” that they of regenerated Christians. The Chris-
tian is therefore continually inclined been predestined to hell before the

to evil and must have an outside force creation of the world.
that directly acts upon the will of the The preceding two doctrines are
individual to stop one from sinning. doctrines that challenge some very
This “outside force” is believed to be fundamental teachings of the Bible.
the Holy Spirit who works on the heart The principles upon which they are
of both sinner and saint in a subjec- based attack the nature of God in the
tive manner. In other words, one can- sense that we wonder what type of god
not free-morally respond to the will would so curse babies. Or, is this sim-
of God unless the Holy Spirit directly ply theological mythologies that have
subjects one to His control. One can been fantasied by those who need to
hear the word of God, and what he take another look at the God of love
must do in obedience of God, but be- and mercy we read about in the Scrip-
cause of a depraved soul, he cannot tures?
on his own free will respond to God’s
word. B. Understanding fundamental
principles:
It may seem that the content of
this chapter is out of context in this We must understand that we are
book. But we must assure you that it not born sinners. At birth, one is free
is not. The belief that individuals are from sin. As we mature, we grow to
predestined to eternal destruction is recognize our actions in relation to
linked by theologians who teach such, God’s law. The age of accountabil-
with the supposed total depravity of ity is that time in our lives when we
man. Because men are supposed to recognize God’s will and are able to
be inclined to sin because of their de- make an emotional and intellectual
praved nature, places the responsibil- response to that will. If we reject
ity of their salvation on God’s shoul- God’s law, then sin enters into our
ders to work directly on their hearts lives. That sin separates us from God,
through the Holy Spirit. If God and thus, brings us into a state of con-
chooses not to work on the heart of demnation. However, before one
the totally depraved sinner, then He reaches the age of accountability, God
has chosen that such a person not be considers us safe from condemnation.
saved. Those who are not chosen are If we were to die before the age of
thus destined to hell. And since this accountability, we would be safe in
choice was supposedly made before the arms of God.
the creation of the world, the lost have The practice of infant baptism
originated from the teaching of origi- When one repents of sins and submits
nal sin. It was believed that because to the lordship of Jesus by being im-
of Adam’s sin, all people after him mersed in water for the forgiveness
were born with original sin. All in- of sins (At 2:36-38), he becomes pure
fants, therefore, inherited the sin of as a little child when entering the fam-
Adam. Because of this original sin, ily of God. One must take upon one-
infants need to be baptized for the re- self the humble nature of little chil-
mission of sins. dren in order to be a subject of the
We want to challenge the preced- kingdom reign of Jesus.
ing thinking with the following The concept that one must be
thoughts. We firmly believe that the “born again” is evidence that one is
summation of these thoughts con- pure of sin in physical birth. Why
cludes in the truth that we are born would Jesus use the phrase “born
free from sin and without a nature that again” in reference to being baptized
is inclined to evil. to wash away all sin if one were not
clean of sin when he is born? The
1. Children are pure as the fact that one has no sin when he is
kingdom. Jesus said that “unless you born makes Jesus’ use of the phrase
are converted and become as little “born again” make sense when He
children, you will by no means enter uses it in reference to baptism.
the kingdom of heaven” (Mt 18:3). In There were certainly many
Luke 18 Jesus is more definitive con- thoughts that Jesus wanted to convey
cerning the nature of children. to His disciples in the contexts of
Matthew 18 and Luke 18. However,
Let the little children come to Me, there is one point that is clear. He used
and do not forbid them; for of such little children to illustrate a most pro-
is the kingdom of God. Assuredly, I found truth concerning those who
say to you, whoever does not receive would become His disciples. Since
the kingdom of God as a little child He used children to illustrate the na-
will by no means enter it (Lk ture of the kingdom and the heart of
18:16,17). those who would enter it, it is diffi-
cult to understand why He would do
In other words, men must repent and such if little children were either born
be “born again,” that is, “born of sinners or were totally depraved in
water and the Spirit” (Jn 3:3-5). spirit to the point that they were un-
Through this new birth one is able to able to respond to the will of God.
“enter the kingdom of God” (Jn 3:5). There was something about the
nature of children that illustrated the there must be total submission on the
nature of the kingdom. We believe it part of man. The kingdom is within
is a nature of purity, innocence and the hearts of those who have submit-
humility. ted to Jesus (Lk 17:20,21). It is not
To receive the kingdom reign of in those who refuse to submit.
Jesus, one must submit to Jesus in the Under this heading we must de-
sense of what Jesus prayed to the Fa- termine where children spiritually are
ther in Matthew 6:10: “Your kingdom in reference to the kingdom reign of
come. Your will be done on earth as Jesus. The answer to this is easy when
it is in heaven.” In Luke 18:17 Jesus the context of Matthew 18 and Luke
said, “Receive the kingdom of God as 18 are understood. If the true nature
a little child.” When one allows of the kingdom is that which is typi-
Jesus’ will to rule his life, he is in fact cal of children, then it takes no great
receiving the kingdom reign of Jesus reasoning to understand that children
into his life. As a little child willingly are of the kingdom. They are not sub-
submits to the direction of a parent, jects in the sense of knowingly rec-
so we must willingly submit to the ognizing God’s will, and thus, free-
sovereign will of Jesus. When we do morally submitting to such. They will
this the will of God is being done on do such when they reach the age of
earth as it is done in heaven. accountability. However, until that
If children are born in sin, then time they are of a pure and innocent
Jesus’ illustration loses its meaning. It nature that is typical of those who
is not without notice that He used the submit to the kingdom reign of Jesus.
purity of children to illustrate the pu- 2. Our spirits are created pure.
rity of the kingdom reign in the hearts The Hebrew writer stated,
of the submitted. He used the willing
submission of small children to illus- Furthermore, we have had human fa-
trate the attitude we must possess in thers who corrected us, and we paid
order to receive His kingdom reign. them respect. Shall we not much
But if children are of a sinful, de- more readily be in subjection to the
praved nature, then Jesus’ reference Father of spirits and live? (Hb 12:9).
to children as an example of the na-
ture of the kingdom makes no sense. This passage affirms that the Father
His reference to being born again created our spirits. God is the “God
makes no sense. of the spirits of all flesh” (Nm 16:22;
In order to enter the kingdom, or 27:16). Paul reaffirmed, “For we are
have the kingdom within one’s heart, also His offspring” (At 17:28). At
conception, one is given a spirit by son would there be for an infant to be

God, but at the point of death “the born with original sin? If babies are
spirit will return to God who gave it” born with original sin, then this
(Ec 12:7). Now the question is places the salvation of an individual
whether God would give a conceived in the hands of someone else, spe-
infant a sinful or depraved spirit? Any cifically the parents. Every baby,
doctrine that deals with the nature of therefore, that dies before making an
the spirit of man that he receives at individual response to God’s law, can-
birth reflects on the nature of God. not be held accountable in reference
Those who teach the doctrines of to obedience to the gospel. The par-
original sin and total depravity seem ents should be held accountable, for
to be in a dilemma here. They affirm they did not have the baby baptized
that God is our spiritual Father. But for remission of sins. But if the baby
would He, as our Father, give a new is condemned regardless of who is ac-
born babe a sinful spirit or a depraved countable, God is still viewed as
spirit? If a baby is totally depraved, fiendish for condemning infants to
or has original sin, from whom did hell. What kind of god would con-
this come? Did it come from the demn to hell a baby who had no deci-
natural father? If so, then how did sion in reference to his need to hear
the natural father receive such a na- and obey the gospel?
ture? What we have done is move Our spiritual Father is the Father
the problem back one more genera- of all our spirits and all our spirits at
tion. We eventually move it back to birth are free from sin. The Bible does
Adam, and then, back to God. Is God not teach that God gives babies cor-
the originator of unclean and depraved rupted spirits when they are born. Nor
spirits? If the depraved nature came does He give them evil natures. God
as a result of the fall of man in the is not the source of that which is evil.
garden of Eden, then God must still “God is light and in Him is no dark-
be given credit for such, for it was He ness at all” (1 Jn 1:5).
who depraved man. Would a child be born with a de-
What good would a sinful or depraved spirit, or original sin, if born
praved spirit serve? If we are to re- to a committed, Holy Spirit indwelt
spond to God’s will when we reach Christian couple? It seems that de-
an age at which we can make a ratio- pravity would be broken by the sanc-
nal decision, then what purpose would tification of the spirit in the life of the
a depraved spirit be in an individual Christian father and mother. If it is,
until he reaches that age? What rea- and the child is born either totally
depraved or with original sin, then road. But we often go astray. We are
from whence did such a nature come? as Paul said, “They have all gone out
If such did not come from the sancti- of the way; they have together become
fied Christian parents, then such must unprofitable; there is none who does
have come directly from the Father of good, no, not one” (Rm 3:12). Paul
our spirits. Those theologians who made this statement in the context of
hold such a belief are accusing God men going into sin in order to be un-
of giving depraved spirits to the newly righteous before God. His point is not
born babies of Christian parents. that all are unrighteous from birth.
The advocates of original sin People go into sin after birth. They
must face another problem. The become unrighteous after they come
Christian father and mother are sanc- forth upright at birth.
tified by the Spirit (2 Th 2:13; 1 Pt 4. We are accountable for our
1:2). However, if an infant is born to own sins. Ezekiel 18 teaches indi-
this couple with original sin, then we vidual responsibility for sin. “The
must conclude that there is a limit to soul who sins shall die” (Ez 18:4). If
the cleansing blood of Jesus to sanc- one sins, “he shall die for his iniq-
tify the saint. The blood cannot sanc- uity” (Ez 18:18). “The son shall not
tify to the point of totally regenerat- bear the guilt of the father” (Ez
ing one from original sin. If the origi- 18:20). No son has ever suffered the
nal sin is passed on to the newborn guilt of the father’s sin. Though the
baby, then the blood failed to fully re- son may suffer from the conse-
generate the father and mother in their quences of the father, he will not be
obedience to the gospel. responsible for the father’s sin in fi-
3. God made us upright. So- nal judgment. A son who suffers from
lomon affirmed “that God made man a father’s drunkenness will not be
upright, but they have sought out judged for the father’s drunkenness.
many schemes” (Ec 7:29). In other The father will be held accountable
words, as stated in the previous point, for his own drunkenness though the
God gave man a pure nature or soul son may have suffered great conse-
at conception. We are made upright, quences as a result of the father’s sin.
not “down right.” We are His off- The point is that we do not suf-
spring (See At 17:29). However, af- fer from the guilt of Adam’s sin in the
ter men reach the age of carrying out garden of Eden. Each person is re-
their evil imaginations and schemes sponsible for his own sin before God.
in their lives, they go astray. God has This is what Paul communicated in 2
always started individuals on the right Corinthians 5:10:
For we must all appear before the makes no mention of original sin or
judgment seat of Christ, that each one total depravity. God had said to
may receive the things done in the Adam, “But of the tree of the knowl-
body, according to what he has done, edge of good and evil you shall not
whether good or bad. eat, for in the day that you eat of it
you shall surely die” (Gn 2:17). Re-
What Paul was saying is that all of us gardless of the warning, he ate, and
will give account for ourselves. We subsequently he had to grow old and
will not give account for the sins of die because he was driven from the
our fathers or our neighbor. There- tree of life (Gn 3:22-24). He spiritu-
fore, since we will give account for ally died the moment he ate because
our own sins, we are responsible for his personal sin separated him from
our own sins. God (Is 59:1,2; Rm 6:23). We suffer
We do suffer the consequences from the consequences of the physi-
of Adam’s sin. This is what Paul dis- cal death problem that was introduced
cussed in 1 Corinthians 15:20-22. He into the world by Adam. Paul wrote,
said, “By man [Adam] came death “For in Adam all die” (1 Co 15:22).
....” “For as in Adam all die, even Though we suffer from this result of
so in Christ all shall be made alive.” Adam’s sin, we do not suffer from the
Because of his sin, Adam was driven guilt of his sin.
from the garden of Eden, away from Guilt for sin refers to being re-
the tree of life, lest he eat “of the tree sponsible for sin. Adam was respon-
of life and live forever” (See Gn 3:22- sible for his own personal sin against
24). God. Each of us today is also respon-
When Adam was driven from the sible for our own sins. This means
tree of life, he took all mankind with that we are also responsible for seek-
him. Therefore, we today suffer from ing a solution for our personal sin
the consequences of his sin, that is, against God. If we find that solu-
we must all physically die. But we tion—the gospel—and refuse to obey
do not suffer the guilt of his personal it, we will be condemned because we
sin against God. Adam will be re- did not obey the gospel. This is pre-
sponsible to God for his own personal cisely what Paul said in 2 Thessalo-
sin. Likewise, we too will be held nians 1:7-9: “... rest with us when the
accountable to God for our own per- Lord Jesus is revealed from heaven
sonal sins against God. ... taking vengeance ... on those who
The context of Genesis 2 and 3, do not obey the gospel.... These shall
where the sin of Adam is recorded, be punished.” The point is that one
must obey the gospel. This is not a age of accountability he was alive,
teaching for babies. It is a teaching not dead in sin because of original sin.
for those who can hear and perceive It was only when he recognized his sin-
the good news of Jesus and obey His ful relationship with the law of God
death, burial and resurrection in im- that he realized that he was dead in sin.
mersion (Rm 6:3-6). It is a teaching Romans 5:12 should also be con-
that one must choose to obey. sidered in this context. Paul wrote,
5. Sin comes alive at the age of “Therefore, just as through one man
accountability. In Romans 7:9 Paul sin entered the world, and death
wrote, “I was alive once without the through sin, and thus death spread to
law, but when the commandment all men, because all sinned.” Paul’s
came, sin revived and I died.” Paul argument is not that we are all sin-
did not physically die when the com- ners because of Adam’s sin. The verse
mandment came. He was discussing is divided in thought. “As through
spiritual death in this context. With- one man [Adam] sin entered the
out law there is no sin. But God gave world.” Reference is to Adam’s per-
law, and when Paul saw that his life sonal sin against God when he ate of
was against law, he spiritually died. the forbidden fruit. When Adam
And so is the case with all men. There sinned, he introduced sin into the
is no man who is without sin (Rm world. Sin thus entered the world
3:9,10,23). All have sinned, and thus, because Adam was the first to sin.
have been separated from God be- With this sin came the introduction
cause of sin (Is 59:1,2). And the of spiritual death into his life. In
wages of sin is death (Rm 6:23). other words, when Adam personally
Paul was born a Jew under the sinned against God, he personally
Sinai law. However, as a child he was suffered spiritual death.
“taught to know God” as he grew up In the second half of Romans
(See Jr 31:31-34). Before he reached 5:12 Paul stated that “death spread
the age at which he recognized his ac- to all men.” The reason it has spread
countability under law, he lived. In to all men is explained in the second
ignorance of law, he thought he was part of the verse. Paul said that all
right with God. But when he realized suffer spiritual death “because all
his accountability under law, he died, sinned” (See Rm 3:9,10,23). One is
that is, he spiritually died because of not spiritually dead because of
his personal sin against law (Rm Adam’s sin. One is spiritually dead
6:23). He said that when “the com- because of his or her personal sin
mandment came” he died. Before the against God.
2 - Understanding Sin 17
Therefore, one is not born a sin- born, for God created and gave man a
ner. He is born pure from sin because pure spirit that is free of any sin.
there has been no occasion in the life The Father made us upright at
of the newborn infant to sin against birth. We were born without sin. But
God. Sin comes into one’s life when this all changes when we grow up.
he or she chooses to personally sin When we grow older we sin and fall
against God. away from God’s laws. Because we
make a choice to sin, we are account-
The kingdom of God is pure be- able for our own sins. Our earthly
cause of the blood of Jesus. John father does not pass his own sin on to
wrote, “If we confess our sins, He is the son. Neither does our heavenly
faithful and just to forgive us our sins Father pass on to us a depraved na-
and to cleanse us from all unrigh- ture. Because this is true, all will
teousness” (1 Jn 1:9). The word stand before God to give account of
“cleanse” in this statement is in the their own sin that they have person-
Greek present progressive tense, thus ally committed. For this reason, each
the cleansing is continual. Therefore, individual must make a free-will
the nature of the sons of God is pure choice to serve God. Because we will
because of the blood of Jesus. Jesus give account for our own sins, we
illustrated this purity by the purity of must choose to do the will of God.
children. Men are as pure as children The fact that we can choose means
when they are born again by baptism that we are free-moral individuals
for the remission of sins. When one who are accountable for our own be-
is baptized, therefore, he is at that time havior before God.
as pure as the day he was physically
Chapter 2
UNDERSTANDING SIN
One would think that religious as sin is often condoned as accepted
people would understand the concept cultural practice. Fornication seems
of sin. But such is not always the case to be the first sin to no longer be con-
in times of humanism and religions sidered sin. It is sometimes the de-
that have been created after the desire of the carnally religious to main-
sires of those who seek to fulfill the tain some type of religiosity in his or
desires of the flesh. In hedonistic so- her carnality. In justifying carnality,
cieties, that which the Bible identifies some come up with “religious carnal-
ity.” And so, we are back to the idola- agency of individuals in relation to the
trous people to whom Paul and the law of God. Since man is free-moral,
early evangelists went with the gos- then he has freedom to make moral
pel of Jesus. Our definition of sin that decisions. He must live in an envi-
comes from the Bible, therefore, is not ronment that provides opportunity for
some outdated concept of those in choices. He must have the ability to
centuries past. The Bible’s definition make decisions and choices. And in
of sin is as relevant today as it was order to make choices, there must be
when Adam and Eve ate of the for- the opportunity to choose between
bidden fruit. that which is either good or evil in
Because of the influence of mis- reference to law. In making bad
guided cultural behavior, there is choices in reference to God’s law, we
much confusion in the religious world have all sinned.
today concerning the nature of sin. As In order to direct the interactively
long as men define sin by accepted of individuals, God has given law.
cultural behavior, there will always be However, free-moral people seem to
a misconception of sin. always have a difficult time living ac-
In reference to the previous chap- cording to law. In fact, it is impos-
ter, some unfortunately believe that sible for man to live without sin
sin is something that is inherited. against law. We are all, therefore, sin-
When we are born, we are supposed ners. “All have sinned and fall short
to receive a “sinful nature” from of the glory of God” (Rm 3:23). But
Adam that has been passed down we must determine how we define
from one generation to another ourselves sinners?
throughout history. Others believe In order to determine when we
that sin is an entity (an existence) that go wrong, it is imperative to under-
exists apart from the actions and atti- stand the Bible’s definition of sin. Un-
tudes of the individual. Regardless derstanding sin helps us understand
of the individual’s being, he or she can the work of God among men in the
exist separate and apart from sin. history of the world. Did God pre-
Then there are those who believe destine that people be sinners, and be-
that no real sin exists. We can estab- cause of sin, will He be just in con-
lish our own rules, and these rules de- demning anyone to hell? If we can-
termine what society believes to be not sin, then we cannot be lost. If we
either right or wrong. do not have a choice concerning our
In order to understand sin, we behavior, then God cannot be just in
must understand the free-moral condemning any person to hell. In
order to correctly deal with the above

thoughts, it is imperative that we un- SIN = DOING WHAT GOD SAYS
derstand our responsibly in reference NOT TO DO
to law in order to understand God’s
work among men through law. An example of a negative law
would be, “Let him who stole steal
A. Sin is transgression of law. no longer” (Ep 4:28). This is a nega-
tive statement of law, something that
1 John 3:4 is a key passage that God has told us not to do. But if we
presents a biblical definition of sin. steal, we are refusing to obey this law
John stated, “Whoever commits sin of God. We are thus sinners in the
also commits lawlessness, and sin is eyes of God. We could define sin with
lawlessness.” The King James Ver- the following statement:
sion translates this text to read, “Sin
is the transgression of the law.” In Sin is man’s personal free-moral
other words, sin is a personal volun- choice to either not do what God
tary act to transgress God’s law. If has told him to do or do what God
one does not do what God says he has told him not to do.
must do, he sins against God.
OMISSION
SIN = NOT DOING WHAT GOD
SAYS TO DO
SIN = &
COMMISSION
God has given positive laws to Sin is both by omission and com-
man. For example, James commission. When one voluntarily omits
manded, “Visit orphans and widows doing what God has said to do, he or
in their trouble” (Js 1:27). This is a she sins against God. When one acts
positive commandment; something contrary to God’s law, he or she com-
that God has told us to do. If one re- mits sin. In either case, sin is a free-
fuses to do this, then he sins against moral action on the part of the indi-
God’s law. He is not doing what God vidual to behave in a way that is not
has said to do. in agreement with godly living.
There is also a negative aspect John stated the above definition
to committing sin in relation to God’s of sin in 1 John 5:17, though in dif-
laws. Sin is doing those things that ferent words. “All unrighteousness
God has told us not to do. is sin.” The Psalmist stated, “For all

your commandments are righteous- doing good. Consider the following

ness” (Ps 119:172; see Ps 119:123, principle:
142,144). Those who do the will of
God do His righteousness. John said SIN = not doing a biblical prin-
“that everyone who practices righ- ciple of good.
teousness is born of Him” (1 Jn
2:29). On the other hand, all who do One might conclude that the
not the righteousness of God are un- above is too subjective. How can one
righteous. be judged for not doing good when
An obvious conclusion here is there is no standard of good. If we
that one must be of an age to know take the position that there is no di-
and understand God’s command- vine standard of good, then we cer-
ments before he can be held account- tainly would develop a host of prob-
able for not obeying those command- lems. How can society determine
ments. How can one sin against God’s what is good when society constantly
law if he or she does not know the fluctuates in its definition of what is
law? God would be fiendish if He good or evil? However, if there is a
held those accountable for law who divine standard, then most of our
do not know law. Before one can be problems are solved concerning a
held accountable for breaking the law, definition of what is either right or
there must be a recognition of the law. wrong. We do have a divine standard
God has given to man both nega- of right and wrong, and this standard
tive and positive laws. He has told determines principles of good and
man what to do and what not to do. evil.
All His laws, however, are righteous- James explained, “Therefore, to
ness. If we violate these laws, we sin. him who knows to do good and does
Our sin is unrighteousness. not do it, to him it is sin” (Js 4:17).
Sin is disobedience to a biblical
B. Sin is neglecting to do good. principle of good. Here is how we
sin after this manner: A criminal’s
There is another biblical defini- concept of good may be distorted. He
tion of sin that is more demanding on may think, “I will do good by steal-
the part of man. It is this manner of ing from the rich and not the poor
sin where we always go wrong. In man.” Therefore, the criminal thinks
understanding this manner of sin, we he is doing good by stealing from the
convict ourselves as sinners, for we rich. However, he would still be do-
all know that we do wrong by not ing evil by stealing from the rich man
according to divine standards. Divine another’s well being. And responsi-

standards condemn all stealing as sin. bility means there will eventually be
A man may say that he will not individual accountability.
help his neighbor if his neighbor’s Understanding that we sin when
house burns down. The Bible does we fail to do biblical principles of
not specifically command one to help good demands that the disciple of
neighbors whose houses burn down. Jesus has a clear understanding of the
However, it does state, “Therefore, as grace of God. The honest and sin-
we have opportunity let us do good cere person confesses his sin (1 Jn
to all, especially to those who are of 1:9). He knows he cannot perform
the household of faith” (Gl 6:10). law perfectly. He also knows that
Therefore, if one does not do the bib- good deeds do not merit atonement
lical principle of good to help his for sin. By realizing that he is trapped
neighbor, he sins. In other words, if in sin, he is driven, therefore, to the
one does not do the good that is based grace of God. This is what Paul had
upon a biblical foundation of true in mind when he wrote, “O wretched
Christianity, then he sins against God. man that I am! Who will deliver me
In reference to this definition of from this body of death? I thank
sin most of us go wrong. We are to God—through Jesus Christ our
love one another (Jn 13:34,35). It is Lord!” (Rm 7:24,25).
true that the Bible does not give us a When one realizes the hopeless-
check list on how to love one another. ness of living burden of attempting to
Nevertheless, the principle is there. justify one’s self by law-keeping or
We must be driven by love to do good works, he is driven to trust in
something for our neighbor who may the grace of God. He realizes there is
be in need. If we neglect to act, then no possible way for him to save him-
certainly we sin. self by his own performance of law.
The emphasis of this definition Those who view religion as a set
of sin is based on the fact that one of meritorious rules by which one
must do something. We cannot do as must live perfectly in order to be
John wrote of some, “But whoever saved are in a dilemma. The honest
has this world’s goods, and sees his person knows he cannot keep all the
brother in need, and shuts up his heart rules perfectly, therefore, he realizes
from him, how does the love of God that he is a sinner (Rm 3:23). He is in
abide in him?” (1 Jn 3:17). A prin- a dilemma because he cannot keep
ciple of good means that we have an law perfectly in order to justify him-
individual responsibility for one to self, for in keeping law there is no jus-
tification because no one can keep law There is no scripture that specifi-
perfectly (Rm 3:20; Gl 2:16). Nei- cally condemns the eating of meat, for
ther can we do good works in order God created all foods “to be received
to atone for our sins. We are thus frus- with thanksgiving by those who be-
trated because of our inability to cor- lieve and know the truth” (1 Tm 4:3).
rectly perform law. The honest be- However, if one grew up believing
liever will see this dilemma, and thus, that something is wrong for him to do,
depend on the grace of God for sal- such as eating meats in reference to
vation. religious practices, then it would be
sin for him to violate his own con-
C. Sin is violating one’s own conscience as a new disciple. It would
science. be sin until he grows to know and feel
that there is nothing wrong in the eat-
In Romans 14:23 Paul wrote, ing of meats. When the vegetarian
“But he who doubts is condemned if can eat with a clear conscience, then
he eats, because he does not eat from he can eat without sinning. Until that
faith; for whatever is not from faith time, however, the new Christian
is sin.” In this passage Paul makes must not be intimidated to do that
the conscience a standard to deter- which is against his own conscience.
mine right and wrong. This is in the The weak Christian is forbidden
context of a new convert doing that to bind his conscience on others be-
which violates his or her conscience. cause of the fact that it is a matter of
The novice or young Christian can so conscience, not Scripture. He cannot
behave to live contrary to what he or demand that the whole church stop
she believes is wrong. If one so acts eating meat because he feels that it is
in a way to do something contrary to wrong to eat such. Neither can the
one’s own conscience, then sin oc- whole church intimidate him to eat
curs. that which he feels is wrong. When
In the context of Romans 14:23, through further Bible study, the new
Paul is discussing the “weak” Chris- Christian discovers that his con-
tian (the new convert) who associates science was wrongly formed in pagan
the eating of meat with past pagan religions, such as eating of certain
religious experiences at the temple. If meats sacrificed to idols, then he can
the new convert eats meat he thinks eat without sinning. In other words,
of those things he did while in idola- one’s conscience is his guide until
trous religion. He thus violates his he grows in the knowledge of the
conscience. Scriptures that supersede cultural
upbringing or human religious tra- grows in knowledge in every area of

ditions. faith. If a novice Christian does some-
The weak Christian has the re- thing that troubles his conscience,
sponsibility to grow in the “grace and then Paul says he or she sins. How-
knowledge of our Lord Jesus Christ” ever, new Christians have the respon-
(2 Pt 3:18). The knowledgeable sibility to grow in the grace and
Christian has the responsibility to be knowledge of Jesus. Older Christians
tender and understanding toward the in the faith have the responsibility of
new convert until there is spiritual being patient with the new Christian
growth. If the stronger Christian en- until there is growth beyond the in-
courages or intimidates the new fluences of past religious misinforma-
Christian to eat meat against his con- tion.
science, then both sin. The new con-
vert has violated his own conscience D. Sin is unrighteousness.
by doing that which he feels is wrong.
The older Christian has sinned be- The conclusion to the preceding
cause he or she has not walked in love.three points is the fact that man is un-
Paul wrote to the Corinthians, righteous. He is not unrighteous be-
cause he was born that way. He is
But beware lest somehow this liberty unrighteous because he cannot so live
of yours become a stumbling block in order be perfect before God. Paul’s
to those who are weak. For if any- general assessment of mankind in
one sees you who have knowledge Romans 3:9,10 is true because all
eating in an idol’s temple, will not have sinned: “For we have previously
the conscience of him who is weak charged both Jews and Greeks that
be emboldened to eat those things of- they are all under sin. As it is writ-
fered to idols? And because of your ten: There is none righteous, no not
knowledge shall the weak brother one” (Rm 3:9,10).
perish, for whom Christ died? But Here is the point. “Therefore by
when you thus sin against the breth- the deeds of the law no flesh will be
ren, and wound their weak con- justified in His sight” (Rm 3:20; see
science, you sin against Christ (1 Co Gl 2:16). Since no one can obey
8:9-12). God’s law perfectly in order to be jus-
tified, all are under condemnation. All
In both Romans 14:23 and 1 are unrighteous. No one is without
Corinthians 8, Paul is saying that sin, “for all have sinned and fall short
one’s conscience is his guide until he of the glory of God” (Rm 3:23). The
problem with sin is that it takes only It is important to understand this

one sin to separate one from God (Is point in order to understand that we
59:1,2; Js 2:10). And when one is are not born sinners. We go astray
separated from God, he is in a state after we reach the age of accountabil-
of condemnation. He is dead in sin ity by violating God’s law. It is then
(Ep 2:1). that we are in sin. It is not that there
Man is in a state of condemna- is sin in us that leads us into sin. It
tion and unrighteousness because of is that we lead ourselves into sin by
individual sin against God’s law. He yielding to temptation. James stated
is in sin and cannot escape by his own it thus, “Each one is tempted when
volition. He is not by nature in sin, he is drawn away by his own desires
but in sin because of his own deci- and enticed” (Js 1:14). Therefore, in
sions to sin. Even if one recognizes Paul’s argument against the self-righ-
that he sins, he cannot by works of teous judaizing teachers both in the
law justify oneself of sin. Paul wrote, Rome and Galatia, he was placing the
“Therefore by the deeds of the law no responsibility of sin squarely on the
flesh will be justified in His sight, for shoulders of each individual, not God.
by the law is the knowledge of sin” In view of this, God stands righteous
(Rm 3:20; see Gl 2:16). and just. The problem of sin has al-
One cannot keep law perfectly in ways been with man, not God.
order to be justified before God, for
all men have sinned against law (Rm People are therefore sinners be-
3:23). So what must one do in order cause of their personal disobedience
to have atonement for sin? He can- to God’s commandments. Sin is the
not by meritorious works atone for a transgression of God’s command-
single sin. He is thus unrighteous ments. If one does what God has told
because he has free-morally sinned him not to do, he sins. If one does
against God. He can resort to no not do what God has told him to do,
means of atonement on earth for sin. he sins. If one does not obey bibli-
Who would be so arrogant as to stand cally defined principles of good, he
before God and claim righteousness sins. Even if one does that which his
that was based upon his or her own conscience says is wrong, he sins.
obedience or self-sanctifying good Sin, therefore, is the free-moral re-
works? When Paul recognized the action of an accountable individual
problem of sin in his own life, he was against the will of God. This is the
driven to the atonement of the cross entirety of the biblical definition of
(Gl 2:16). sin. In this sense, therefore, all ac-
countable people are unrighteous be- total depravity make God responsible
cause all have sinned. There is no one for sin, since it is God who gives us
who has obtained righteousness be- our spirit at birth. But the biblical
cause of his own ability to keep law concept of sin makes man totally re-
perfectly. Neither can one do good sponsible for his own behavior. God
works in order to atone for sin. Apart will stand just in final judgment be-
from the blood of Jesus, all are dead cause man is responsible for his own
in sin in relation to God. sin. If God gave man a totally de-
The unrighteousness of man is praved soul at the time of birth, then
not based on something that we in- He would be responsible for every
herited from our fathers. It is based soul that was lost.
on our inability to justify ourselves When we discuss the subject of
before God on the basis of law-keep- predestination in detail, we will dis-
ing or self-sanctifying works. The in- cover that God has predestined the
vention of theological excuses as means by which man can deliver him-
“original sin” and “total depravity” self from sin. Thus, the plan was pre-
were based on a misunderstanding of destined, not the man to obey the plan.
man’s inability to stand righteous be- God predestined the plan of salvation
fore God on the basis of obedience. through His grace that would be re-
If we can understand the vealed on the cross because He knew
“lostness” of man in relation to the the predicament of man. He knew that
righteousness of God, then we can no man could so live in order to save
better perceive that man has no chance himself. He thus stepped in with
of salvation apart from the grace of grace. When we realize that we can-
God. Salvation is by grace. Through not save ourselves, then we are driven
the access of our obedient faith, we with thanksgiving for what God did
accept God’s grace (Rm 5:1,2). And for us through the cross. Paul wrote,
once we come into the realm of God’s “For all things are for your sakes, so
grace, we are accounted righteous by that the grace that is reaching many
God, not because of our goodness. It people may cause thanksgiving to
is because of God’s goodness that is abound to the glory of God” (2 Co
extended to us through grace (See Rm 4:15). We thank God for His inde-
5:8). scribable gift.
The doctrines of original sin and

3 - Born Free 26
Chapter 3
BORN FREE
Every Christian suffers in a moral choice of man, for this study
world that seems to be unfair. We fall affects how we understand God. We
victim to a host of infirmities and must learn the subject well, for if we
wonder why life can be so cruel. We do not, we will construct a theology
doubt God. We know better than of God that is distorted. We will then
complain because the other alterna- come up with a distorted concept of
tive to belief is worse. Reason keeps who God is and how He deals with
us focused on faith in a God who is ourselves, both in time and at the end
not simply out there, but here. He is of time.
close by. Our thinking tells us this. Because we can make a choice
God’s word to us is that He is the God to react in a negative manner to God’s
who is here. Nevertheless, we, with law, means that all of us are free-moral
Job and a host of biblical faithfuls, individuals. In fact, sin exists because
have complained, “Why do the righ- we are free-moral people and respon-
teous suffer?” sible for our actions in relation to an
In order to understand the fore- eternal God who has given us law, by
knowledge and predestination of God, which law, He will judge the world.
we must understand the biblical teach- It is in reference to this law that we
ing concerning the free-moral agency will give account of ourselves. And
of man. We do not believe that one because we will give account, we
has a chance at understanding these must have freedom to choose.
abilities on the part of God unless we The term “free-moral agent” is
begin with man’s free-moral agency. not found in the Bible. However, the
It is true that we will never fully un- concept certainly is there. Teachings
derstand foreknowledge and predes- as “choose who you will serve,” “re-
tination. These are not possibilities pent,” “stand fast in the faith,” all as-
in understand on the part of man. sume that individuals have the men-
However, in order to begin to some- tal ability to determine their own des-
what understand, we must at least tiny. Therefore, when we use the
have some belief in the free-moral phrase “free-moral agent” we are sim-
choice of each person. ply saying that one will be account-
Make no mistake in failing to able for his or her actions in final judg-
understand the importance of the free- ment.

3 - Born Free 27
The term “free-moral” also infers countable in order that God stand just
that we are moral beings. We have in judgment.
a conscience. This conscience hurts In this chapter are major points
us if we do that which we consider to that emphasize the fundamental
be evil. It comforts us when we do teaching of the Bible that we are free-
that which we consider right. There- moral individuals. We are such in an
fore, we establish moral laws by environment that allows choice. If
which to live because of our con- man is a true free-moral person, then
sciences. the doctrine of individual predestina-
“Free” refers to our privilege to tion is absolutely false. If individu-
make decisions of either right or als have been given the responsibil-
wrong. God has allowed us the total ity to respond either positively or
responsibility to either obey or dis- negatively to God’s will, then the no-
obey. Because of this freedom, God tion that God has irreversibly destined
will stand just in the judgment if individuals to either heaven or hell
we are eternally lost because of our cannot be true. The teachings of in-
sins. Therefore, the Bible teaches that dividual free-moral responsibility and
all of us are free-moral individuals individual predestination stand op-
who have the responsibility to make posed to one another. One or the other
choices for ourselves. In order to have is true and the other is false. Now
such responsibility, we must not sub- consider the following points in or-
ject ourselves to anything that would der to determine which is true.
destroy our free-moral freedom. Be-
cause we are free to make choices, we A. Man has the right to choose.
will eventually be held accountable
for those choices. Freedom demands The Bible teaches that God has
responsibility and responsibility as- allowed us the freedom to make
sumes eventual accountability. choices. Joshua emphasized this
Because we are free-moral in- when he said to the nation of Israel,
dividuals, we cannot logically be in- “Choose for yourselves this day
dividually predestined to either whom you will serve” (Ja 24:15).
heaven or hell by a just and fair Many in Israel chose sin. They “did
God. Free-moral agency assumes that not choose the fear of the Lord” (Pv
individuals will be responsible for 1:29). God sets His laws before us
their own destinies. It also means that and expects us to obey those laws. He
we will be held responsible for our affirmed this in Deuteronomy 30:19:
own choices. We will be held ac- “I call heaven and earth as witness
3 - Born Free 28
today against you, that I have set be- Those who make choices to do
fore you life and death, blessing and evil, will reap the consequences of
cursing, therefore choose life, that their bad choices. There are those of
both you and your descendants may this world who have chosen to do
live.” In choosing life, Israel had to wickedness. But “he who sows to his
make a choice to respond in a posi- flesh will of the flesh reap corruption”
tive way to God’s law. (Gl 6:8; see 2 Co 9:6). Those who
Moses was one who chose “to have chosen sin “sow the wind, and
suffer affliction with the people of reap the whirlwind” (Hs 8:7).
God” (Hb 11:25). He understood the Eliphaz was right when he said,
principle of Paul that those who “Those who plow iniquity and sow
choose to sow “to the Spirit will of trouble reap the same” (Jb 4:8). He
the Spirit reap everlasting life” (Gl continued, “But as for me, I would
6:8). God offers the Christian a way seek God, and to God I would com-
of escape from temptation. His offer mit my cause” (Jb 5:8).
assumes our ability to make a choice. When God created man a free-
Paul wrote, moral agent, He was also giving man
the right to choose whether he should
No temptation has overtaken you ex- or should not obey God’s will. How-
cept such as is common to man; but ever, because we have been given this
God is faithful, who will not allow freedom, our freedom to choose will
you to be tempted beyond what you also make us responsible for our own
are able, but with the temptation will choices. Therefore, with freedom
also make the way of escape, that comes responsibility and accountabil-
you may be able to bear it (1 Co ity. Any right to choose carries with
10:13). it the responsibility of accepting the
consequences of our choices.
Because God offers this way of God has revealed His will to
escape is proof that man has the man. We thus have the option to ei-
ability to choose the escape. This ther obey or disobey His will. The
teaching of Paul would make no sense wicked Jezebel of Thyatira was given
if one’s fate has been individually de- the privilege to choose obedience and
termined by God and cannot be salvation, or rejection and damnation
changed. In other words, if one were (See Rv 2:20-22). Peter gave the Jews
individually predestined to either a choice concerning their salvation.
heaven or hell, then one’s ability to “Be saved from this perverse genera-
make choices would make no sense. tion” (At 2:40). “Repent therefore
3 - Born Free 29
and be converted” (At 3:19). Paul This teaching is that in order for one
said to “work out your own salvation to respond to the will of God, the Holy
with fear and trembling” (Ph 2:12). Spirit must work in conjunction
Christians must “give all diligence” with the word of God in order to make
to grow (2 Pt 1:5). Peter added, the sinner respond to the will of God.
“Therefore, brethren, be even more However, this teaching would
diligent to make your calling and elec- contradict the free-moral nature of
tion sure” (2 Pt 1:10). man. Since we can free morally make
All of preceding statements em- choices, we will be held accountable
phasize the individual’s responsibil- for our choices. If the Spirit works
ity to make a decision concerning directly on our hearts to affect the
God’s will. In reference to obedience, choices of men, then we cannot be
God “is longsuffering toward us, not held accountable for our bad choices.
willing that any should perish but that In order for man to be a true free-
all should come to repentance” (2 Pt moral individual, at least four things
3:9). Nevertheless, the time is com- must exist. If any one of these four
ing when “He will judge the world in things does not exist, then the free-
righteousness by the Man whom He moral ability of man does not exist.
has ordained” (At 17:31). There are four necessities for free-
If we choose not to obey God, moral agency to exist:
then we will be eternally lost (See Pv
1:24-26; Mt 23:37; Jn 3:19; 5:40; 2 1. The ability to choose
Th 1:7-9). Therefore, our eternal des- 2. An environment that allows
tiny is within our ability to choose. choices to be made
God has given us the freedom, right 3. The freedom to make choices
and responsibility to make a decision 4. The ability to be tempted
concerning where we will end up af-
ter Jesus comes again. These are the principles upon
which free-moral agency exists. If we
B. Men must be truly free. take away any one of the four prin-
ciples that constitutes a truly freely
Those who teach the doctrine of moral person, then the individual is
total depravity affirm that men are not free. And if we are not free, then
born with a “sinful nature” that is in- we are not totally accountable for sin.
clined to do evil. They are saying that If one is lost because of his sin, then
it is natural for men to sin. This teach- God is to be held accountable since
ing promotes another false teaching. He did not create man a truly free
3 - Born Free 30
moral person with the ability to make grammed robot. If the robot goes
choices. Or, God is to be held ac- wrong, we blame it on bad program-
countable because He did not put man ming. Badly programmed chips are
in an environment that would guard the product of the manufacturer.
us from sin. Therefore, we blame the manufacturer
In forming one’s theology con- if the robot goes wrong.
cerning any teaching, the free moral What would we do concerning
choice of the individual must be an individual who goes bad? Are we
guarded. It must be guarded lest we going to shift responsibility to the
make God responsible for any indi- manufacturer? Or, is the problem
vidual being eternally lost. And if with the free-moral individual who
God is directly responsible for one has individually chosen evil over
ending up in hell, then He is fiendish. good? In order for God to be a just
God, He must not be blamed for a life
1. Free-moral individuals have that has gone wrong because of bad
the ability to choose. We would not choices. The problem of sin is not
be true free-moral individuals if God with the manufacturer (Creator), but
had created us with an inability to with the man.
make choices. God did not create us 2. Free-moral individuals must
as robots. He did not program us to dwell in an environment that allows
make the choices that He wanted us choices to be made. What good
to make. would be a free-moral person who
We were created with the ability was not in an environment that would
to make the worst of decisions and the allow the opportunity to make either
best of decisions. In order for us to good and bad choices? If God had
be able to make the extremity of such not created an environment for choice,
decisions without questioning the jus- then He would be controlling us to the
tice of God, we had to be created with point of bringing into question His
an unprejudiced nature. In other justice. If one were in an environment
words, we had to be created innocent that did not allow evil choices to be
without any inclinations or urges to made, then God could not punish any-
do either good or evil. If we were in- one with eternal destruction. He could
clined to do evil, then God’s justice not even threaten men with punish-
would be questioned if He punished ment. If one were punished, then God
just one person He so inclined to do would not be a just God. He would
evil. be a fiendish God, that is, one who
No one would like to be a pro- enjoys punishing others for things
3 - Born Free 31
they could not help but do. such, and at the same time, deny one
Satan’s excuse for his inability to the freedom to choose. What good
influence Job for evil was based on would be the ability to choose in an
an erroneous belief that God had environment that allows choice, if
guarded Job from temptation. Satan there were no freedom to choose?
complained, “Have You not made a With freedom, however, comes
hedge around him, around his house- responsibility. This is the point. Be-
hold, and around all that he has on cause we are truly free to choose
every side?” (Jb 1:10). means that we will reap the conse-
Satan was wrong. There was no quences of our choices, whether good
hedge around Job. Job had simply or bad. If one does not like this sce-
chosen not to rebel against God in an nario, then there are two other
environment where he could make a choices: nonexistence or robotics.
choice. So it is with the righteous to- Who wants to “not exist”? And who
day. They have simply chosen to obey wants to exist as a programmed ro-
God rather than man in an environ- bot? Neither choice is viable. So we
ment that allows choices to be made. accept the responsibility that comes
3. Free-moral individuals must with the freedom in order to have the
be given the freedom to choose. Not opportunity to exist eternally.
only must a true free-moral person be 4. Free-moral individuals must
given the ability to choose and be have the emotional ability to be
placed in an environment that will tempted. The nature of a free-moral
allow choices to be made, he must individual must have the ability that
also be given the freedom to make will allow him to be tempted to do
choices. God must allow us the free- evil. James said, “But each one is
dom to react either negatively or posi- tempted when he is drawn away by
tively to Him and to one another. Re- his own desires and enticed” (Js
gardless of the consequences of our 1:14). God created man with lust that
evil reactions, we must be given the can be fulfilled either in a righteous
freedom to act without outside con- or unrighteous manner (1 Jn 2:15).
trol or programmed inner control. Without the ability to be tempted
Again, God would not be just if He to do either good or evil in fulfillment
punished one who did not have the of our lusts, then we would not be true
freedom to make choices. free-moral agents. And if God con-
We might say that it would be demned one who had not acted out of
foolish to give man the ability to an ability to make free choices, then
choose in an environment that allows God would not be a just God. He
3 - Born Free 32
would be a fiendish and unjust God exceedingly abundantly above what

who inflicts with hell the spiritually we think (Ep 3:20). He works in our
and mentally handicapped creatures lives in order to work all things to-
of His work. gether for good (Rm 8:28). He works
We must understand that God has on us personally through others who
given us the responsibility of deter- have responded to His grace. He
mining our own destiny. In order to works in strengthening and comfort-
do this, God had to make us true free- ing (2 Co 1:3-6; Ps 46:1). God works
moral individuals. He cannot influ- in ways that are past finding out.
ence us in a way that controls us sub- However, His work is not in a way
jectively, that is, to take control of our that will work against the free-moral
free-moral agency. This is why the will of the individual.
Holy Spirit works on the heart of In order for man to be truly free,
man to direct him morally through he must not be inwardly prejudiced
the medium of the word of God that to make either right or wrong choices
He has inspired to lead men in righ- that are directly controlled by the Holy
teousness. Spirit. What choices are made must
God does influence us through always make man responsible for the
His word, for through His word He consequences. We must not be able
tells us what must be done and what to blame the Holy Spirit for lives that
must not be done. If the Holy Spirit go wrong. Apostates have no excuse.
influenced our hearts directly to do They will never be able to blame the
that which is good, then there would Holy Spirit for their fall from grace.
have been no need for the Bible. His We must have the capacity to
work of inspiration would have been make choices in an environment that
useless, for He could have simply in- allows such. If this were not true, one
fluenced those who were destined to would have just accusation against
heaven to do that which is right. God for influencing his eternal des-
Nevertheless, God also works tiny if he were eternally lost.
FREE-MORAL
HOLY
AGENT
Ability to choose
Environment of choice
SPIRIT
Freedom of choice
Capacity to be tempted

4 - Examination Of Twisted Scriptures 33
The concept of the free-moral 2:13). However, though we are in

individual is necessary in order to up- Him and He in us, He will not relieve
hold the justice of God. God cannot us of our responsibility for our ac-
be just if He has prejudiced men to tions.
do evil. God cannot be just if He has Free-moral agency refers to ac-
not given individuals the ability and countability. God’s presence in our
freedom to choose in an environment lives refers to this relationship that we
that allows choice. God could not be have with God. We must not confuse
just if He were supposed to directly the two. We must remember that His
affect the choices of men. presence in His relationship with us
One might argue that this places does not relieve us of our responsi-
man alone in a universe of isolation. bility to do His will. He will not deal
But such is not the case. God did not with us in a way that will make us
wind us up like clocks, and then es- spoiled children. Because He loves
cape to the far corners of the universe. us, He disciplines us. Our discipline,
He is here. “In Him we live and move therefore, is the evidence that God
and have our being” (At 17:28). He truly loves us. Therefore, we must not
works in us for His good pleasure (Ph despise the discipline of the Lord.
Chapter 4
EXAMINATION OF TWISTED SCRIPTURES
People arrive at false conclusions largely been the problem with the re-
from at least two routes. Some allow ligiously inherited teachings of origi-
traditional religious practices to be- nal sin and total depravity. These
come their doctrine, and thus, seek teachings have simply been the tradi-
some passage of scripture to justify tional teachings of different groups
their practice or belief. Their religious who have handed down these beliefs
heritage often becomes the authority from generation to generation. Many
for what they believe, regardless of of those who are members of these
what the Scriptures teach on any par- groups who believe in such teachings
ticular subject. have often never seriously considered
And then there are those who the consequences of such teachings.
misunderstand some passage of scrip- Teachings as total depravity,
ture because of a lack of study or pre- original sin and individual predesti-
conceived ideas. This group has nation have resulted from an errone-
ous misunderstanding of some basic that makes the Bible contradict these
biblical concepts. The most funda- or any other biblical teaching must be
mental misunderstanding that has rejected.
been promoted through these and Sometimes it takes only one pas-
similar teachings is a misunderstand- sage to bring down a false teaching.
ing of the character of God. Since the As in the case of the false teachings
teachings infringe on the very nature under consideration, however, there
of God, we wonder if those who origi- is more than one passage of scripture
nated these teachings ever had a clear that challenges the teachings. All
understanding of the love, mercy and those teachings in the Bible concern-
justice of God. ing the love, mercy and justice of God
Any interpretation of scripture are contrary to the very nature of the
that would attack the nature of God doctrines of original sin and total de-
must be false. This would be the first pravity.
argument against any false teaching. One principle of Bible study we
Nevertheless, theologians who be- must remember here is to accept the
lieve in total depravity, original sin fact that we may not fully understand
and individual predestination do have a particular passage in all its implica-
their “proof texts.” In this chapter it tions. We simply cannot understand
is necessary that we go to these proof everything in the Bible. We might say
texts in order to challenge some mis- that we cannot understand many
understandings. (Discussions that are things that the Bible briefly mentions
specifically directed to the “proof that are beyond our realm of under-
texts” of individual predestination standing and experience. For ex-
will be covered in chapter 11.) ample, the Bible says much about
The scriptures that are discussed God. However, we do not understand
in this chapter are some of the major everything there is to know about
scriptures that are used to support God. The Bible even talks about our
original sin and total depravity. How- salvation by grace on the cross. How-
ever, we must challenge ourselves to ever, we do not completely understand
understand these passages in the con- all that transpired with the incarnation
text of the biblical principles we have of the Son of God. We simply walk
already studied. Our interpretation of by faith in those areas where our un-
the texts of this chapter must harmo- derstanding is limited to this world.
nize with the fundamental teaching If we interpret a passage in a way
concerning God’s justice and man’s to make it contradict a fundamental
free-moral agency. Any interpretation teaching of Scripture, then we know
that our understanding of the scrip- was born a sinner, or with a “sinful
ture is wrong. Scriptures must always nature” inclined to evil. In other
be interpreted in harmony with clearly words, at the moment of his birth he
stated fundamental teachings of other was supposedly stained with original
scriptures. The Bible does not con- sin, or totally depraved. He was ei-
tradict itself. To interpret the Bible ther lost in sin because of Adam’s sin,
in a way to make passages contradict or inclined to sin. Consider the fol-
one another is to twist passages out lowing points:
of their context. Therefore, we leave
to God those things that are beyond 1. Hebrew parallelisms: It is
our understanding (Dt 29:29). important to first understand that
The preceding principle is vitalPsalm 51:5 is a Hebrew parallelism.
in order to understand when we study In this style of Hebrew poetry, two
subjects that concern the work of God lines of poetry express the same
that is beyond the limitations of hu- thought in two different lines, but with
man reasoning. We must always al- different words and phrases.
low our thinking to first be directed We must keep in mind that David
by clearly stated fundamental prin- was talking about his conception, not
ciples before we turn to obscure his birth. And in discussing his con-
passages that deal with God’s work ception, he was talking about the situ-
beyond human experience. Clearly ation of his mother at the time of
defined principles of Scripture will his conception. If sin is inherited,
always keep our thinking in check as therefore, this verse would not apply
we investigate difficult passages. because the verse is discussing the
With this in mind, consider some of situation of someone other than the
the following texts that are used to one who is conceived. In the context
prove the teachings of either total de-
David was talking about the sin of
pravity or original sin. his mother, who was a sinner as all
men are sinners (Rm 3:23).
A. David personally sinned The two lines of the parallelism
against God. explain one another. Notice what
David was saying in order to express
In Psalm 51:5 David lamented, what he wanted to convey to us:
“Behold, I was brought forth in iniq-
uity, and in sin my mother conceived Line 1: I was brought forth in iniquity.
me.” Some have used this passage to Line 2: In sin my mother conceived me.
teach that David was saying that he
“Brought forth” of line 1 is ex- “one of illegitimate birth should not

plained in line 2 as “conceived.” enter the congregation [assembly] of
Therefore, conception is under discus- the Lord; even to the tenth genera-
sion, not birth. “In iniquity” of line 1 tion none of his descendants shall
is explained as “in sin” in line 2. “My enter the congregation of the Lord”
mother” of line 2 refers us to whose (Dt 23:2). In Genesis 38 an adulter-
sin is under discussion in line 1. Thus, ous union occurred between Judah
the “iniquity” of line 1 would refer to and Tamar. As a result, an illegitimate
David’s mother. son, Perez, was born (Gn 38:29; see
This makes us wonder if David Rt 4:12). Through Perez came David
was paralleling his own conception (1 Ch 2:4-15). Counting Perez, David
with that of his son’s conception was the tenth generation from the
through his adulterous relationship adulterous relationship between
with Bathsheba (2 Sm 11). David’s Judah and Tamar (Mt 1:3-6). Under
mother was certainly a sinner after the Sinai law, David could legally go unto
pronouncements of passages as Ro- the congregation of the Lord. This
mans 3:10,11 that there are none who may explain why David said in Psalm
are righteous. Add to this the fact that 122:1, “I was glad when they said to
Bathsheba sinned in the conception me, ‘Let us go into the house of the
of the son that was to be born as a Lord’.” David’s generation was the
result of her adultery with David. first to be lifted from the curse of the
We do not know the details of adulterous relationship between
David’s own conception. But we do Judah and Tamar.
know the details of David’s son’s con- In Psalm 51, therefore, David
ception through Bathsheba. “In sin” may be using a Hebrew parallelism
the son was conceived. And if David to discuss his conception through the
considered his own conception after seedline of Judah and Tamar. Because
the same manner, then we could eas- it was law that one could not enter the
ily understand what he was revealing assembly until the tenth generation,
in Psalm 51:5. It could be that David David seems to reflect on the curse
was the result of a sinful relationship of his seedline that began with the
in the life of his mother. adulterous relationship between
2. The tenth generation: Judah and Tamar. If this is true, then
Though Psalm 51:5 is a difficult pas- he may not be referring to a sinful re-
sage to initially understand, one pos- lationship his mother had, from which
sible interpretation could refer to the he was born, but to the sinful relation-
seedline of David. Under Sinai law, ship of Judah and Tamar. On the other
hand, David may be referring both to B. Men sin after they are born.
Judah and Tamar and also to a pos-
sible sinful relationship of his mother. In Psalm 58:3 David wrote,
3. David’s remorse over his sin: “The wicked are estranged from the
With the preceding thoughts in mind, womb; they go astray as soon as they
consider the immediate context of are born, speaking lies.” This scrip-
David’s situation. He had just com- ture is often used to prove the sup-
mitted an adulterous act with posed “sinful nature” of an individual.
Bathsheba. A son was conceived. Since one is supposedly depraved, it
Nathan approached David and con- is affirmed that his inclination is to
victed him of his sin with Bathsheba turn aside unto evil regardless of his
(2 Sm 12). David was now in remorse environment. In other words, all of
over his adulterous act. If the preced- us are supposedly programmed to sin.
ing subpoint 2 is correct, then David It is thus our nature to sin. But con-
realized that he had started again sider this thinking in comparison to
the curse of an illegitimate seedline the following points:
in his descendants for another ten
generations. He was the tenth gen- 1. Sin takes place after birth.
eration that released his family heri- In Psalm 58:3, the Psalmist was not
tage from the law of Deuteronomy discussing what takes place in the
23:2. Now he had set the punishment womb. That which is under discus-
again in action through the son that sion takes place sometime after birth.
would be born to Bathsheba. This would mean that David was not
Psalm 51, therefore, is more than discussing the nature of the soul in this
a lamentation of David over his single passage. Whatever he was discuss-
act of adultery. Through the son who ing comes about after our physical
was born as a result of the adulterous birth.
relationship, he foresaw another ten 2. David was calling for judg-
generations of his descendants legally ment of the wicked. Psalm 58 is an
restricted from the assembly of the imprecatory psalm. In other words,
Lord. It is possible that God did not it is a call for God to bring down judg-
want this to happen. At least it did ment on the wicked. The wicked in
not, for the son died in order to termi- the psalm are those who are working
nate the curse of exclusion from the evil against God’s servant, David.
assembly that would come through Therefore, the wicked who are under
him (2 Sm 12). discussion are adults who are work-

ing evil against David, God’s anointed born with original sin on our souls,
king. then we could not go astray into sin.
3. Men are drawn into sin by We cannot go astray into sin until we
their own lusts. James said that one are conscious of temptation, and then,
is “drawn away by his own desires we sin by yielding to that temptation.
and enticed. Then, when desire has In the imprecatory Psalm 58,
conceived, it gives birth to sin” (Js David was discussing the judgment
1:14,15). Therefore, one sins only of the wicked. Because they have
when he reaches the age in his life been drawn away by their own lusts,
when he can be tempted. This is the David called on God’s judgment upon
age at which he or she will be held them. The point is that they had to be
accountable for willful sin. able to lust in order to have the op-
The enemies of David went portunity to be drawn away. Infants
astray after they had reached the age have no such lusts.
of accountability. In Psalm 58:2 Consider also that those who
David said of them, “No, in heart you teach the doctrines of original sin and
work wickedness.” In other words, total depravity affirm that when one
they had chosen in their hearts to work is born he or she is either with origi-
wickedness. They had made a con- nal sin or totally depraved. In other
scious decision to sin. Therefore, they words, one is with original sin, or is
were at or beyond the age when one in a state of total depravity. It is now
can make a free-moral decision. what one does, but is. Reference
David was not talking about babies would be to a state of being, not to
in this passage. He was talking about what an infant would be doing.
adults who could make decisions. What David was discussing in
4. One goes from purity to wick- Psalm 58:3 was something the wicked
edness. Notice that Psalm 58:3 says are as a result of what they do. They
that “they go astray.” Before one can “go astray.” This is not something
go astray to wickedness, he must first they are at birth, but something they
start at a point of purity or righ- do in disobedience to God’s will af-
teousness. Ezekiel 28:15 states, “You ter birth. In the parallelism of the
were perfect in your ways from the passage, “estranged” in line one is
day you were created, till iniquity was defined as “go astray” in line two.
found in you.” One is first born per- Thus the wicked actually do some-
fect, that is, sinless. It is sometime thing that takes place after birth.
after birth that one goes into sin. We Since it is something that the
are thus not born with sin. If we were wicked do, then their wickedness is a
free-moral choice on their part. What 15:20-22 is very important. Paul

they are after having gone astray is wrote,
the result of their own free-moral
choices. But what they are at birth is But now Christ is risen from the dead,
not free-moral. The passage is talk- and has become the firstfruits of
ing about something (wickedness) those who have fallen asleep. For
that is the result of their own free- since by man came [physical] death,
moral choice. by Man also came the resurrection
of the dead. For as in Adam all die
C. Physical death came through [physically], even so in Christ all
Adam. shall be made alive [physically].
1 Corinthians 15:20-22 is often The following are some very im-

used to prove that one suffers spiri- portant teachings that Paul is trying
tual death as a result of Adam’s sin. to convey to us in the preceding state-
It is believed that Paul was saying that ment:
we spiritually die because Adam
sinned against God in the garden of 1. The context is talking about
Eden. However, we must affirm that physical death. The Corinthians were
this passage is not discussing spiri- having problems with those who were
tual death, but physical death. The denying the bodily resurrection to
context of Paul’s statements is the come. In the context, Paul answers
bodily resurrection of Christians af- their questions. The entire chapter of
ter the manner of Jesus’ resurrection. 1 Corinthians 15 is discussing the con-
The subject of 1 Corinthians 15 sequence of the resurrection of Jesus.
is the physical resurrection of our This consequence will be revealed in
bodies at the end of time. Paul ar- the resurrection of the Christian when
gues that this physical resurrection Jesus comes again. The importance
must be necessary in order to correct of the bodily resurrection is empha-
the physical death that came into the sized by Paul in verse 13: “But if there
world as a result of Adam’s sin. is no resurrection of the dead, then
Physical death originated as a result Christ is not risen.” If Christ has not
of Adam being driven from the tree been raised, Paul concludes, “Then
of life (Gn 3:22-24). He thus could our preaching is vain and your faith
not eat of the tree of life and live for- is also vain” (1 Co 15:14).
ever. Neither can we. 2. That which was uncondition-
The context of 1 Corinthians ally lost in Adam was uncondition-
ally gained in Christ. 1 Corinthians about “spiritual resurrection,” then we

15:20-22 is saying that all men must have a problem. If all were suppos-
physically die because of Adam’s sin. edly unconditionally made spiritually
The question is, Why do men die? dead (given a sinful nature or stained
When Adam sinned, all humanity with original sin) when Adam sinned,
was separated from the tree of life then all are unconditionally “spiritu-
(Gn 3:22-24). Therefore, “it is ap- ally resurrected” by the resurrection
pointed for men to die once” (Hb of Jesus. This would be true simply
9:27). But because of Jesus’ resur- because Paul is saying that the gen-
rection from the tomb, “all shall be eral resurrection to come is uncondi-
made alive.” Jesus said that ... tional. It will occur because of Jesus’
bodily resurrection.
... the hour is coming in which all If reference in 1 Corinthians
who are in the graves will hear His 15:20-22 were to a spiritual resurrec-
voice and come forth—those who tion, then the theological problems are
have done good, to the resurrection immense. If all are now uncondition-
of life, and those who have done evil, ally spiritually resurrected because of
to the resurrection of condemnation Jesus’ resurrection, then we can scrap
(Jn 5:28,29). any obedience to the gospel. Who
would need to respond to the gospel
Both the righteous and wicked if we are already unconditionally
will be resurrected when Jesus comes made righteous before God through
again. They will be resurrected be- the resurrection of Jesus? Why would
cause He was resurrected. This is why we need to preach the gospel to the
1 Corinthians 15:20-22 cannot be dis- world if the world has already been
cussing spiritual death. All people do spiritually resurrected? There can be
not unconditionally die spiritually no baptism for remission of sin, if sins
when Adam sinned. If they had, then have already been forgiven by those
all would have been unconditionally who are individually predestined to
resurrected from spiritual death by life (See At 2:38).
Jesus’ resurrection. That which was
unconditionally lost when Adam was D. The result of sin is spiritual
driven from the tree of life will be death.
unconditionally restored in the resur-
rection of all in the future. It is important to review Romans
We must not miss the point here. 5:12 in the context of this discussion.
If 1 Corinthians 15:20-22 is talking This is one of the principal passages
that is used to teach either the doc- Thus, Adam personally sinned against
trine of original sin or total depravity. God by partaking of the forbidden
Paul stated, “Therefore, just as fruit. He personally died spiritually
through one man sin entered the as a result of His sin.
world, and death through sin, and 2. Mankind’s condition: The
thus death spread to all men, because last part of Romans 5:12 discusses all
all sinned.” It is important to note men after Adam. This is where we
that Paul was here discussing the guilt today come into the picture. Paul had
of Adam’s sin, not the consequences earlier written in Romans 3:10,
of his sin. He was discussing spiri- “There is none righteous, no, not
tual death, not physical death as in 1 one.” This is true because “all have
Corinthians 15. sinned and fall short of the glory of
Guilt refers to accountability for God” (Rm 3:23). None are righteous
one’s personal actions in reference to before God because all have sinned.
law. When one transgresses law, he Therefore, all men are spiritually
or she must accept the responsibility separated from God because of the
(the guilt) of the transgression. Oth- personal sin of each individual.
ers may be adversely affected by our Therefore, we are spiritually dead, not
sin. Our families will suffer adverse because of Adam’s sin, but because
consequences for the drunkenness of of our own personal sins.
a father or mother. However, one will Another thing to note concern-
personally suffer the guilt of his own ing Romans 5:12 is that the phrase
drunkenness. With this in mind, con- “all sinned” is in the active voice in
sider Paul’s reference to one’s guilt the Greek construction. The active
from personal sin that is mentioned voice emphasizes the quality of the
in Romans 5:12. verb which means that the subject is
what is doing the acting. In the last
1. Adam’s condition: Adam in- half of this passage, therefore, it
troduced sin into the world because means that the “all men” are the ones
he was the first man to sin. There- doing the sinning. Therefore, death
fore, sin entered into the world passes to all men because they are the
through him. As a result of his per- ones who are doing the sin.
sonal sin, he was separated spiritu- If their death were the result of
ally from God (Is 59:2), and therefore, Adam’s sin, then the quality of the
suffered the wages of sin which is verb would be the passive voice,
spiritual death (Rm 6:23). This ex- which means that the subject is acted
plains the first part of Romans 5:12. upon. But in the passage, “all men”
are doing the acting; they are doing Consider the following succes-
the sinning. They are not acted upon sion of thought concerning the con-
as a result of Adam’s sin. In other text of Ephesians 2:3:
words, they have not, in a passive
manner, inherited the guilt of Adam’s 1. The Ephesians were once dead
sin. because of their own sins (vs 1).
2. They walked according to the
E. The lost live in sin. way of the world (vs 2).
3. They lived after the lust of the
In Ephesians 2:3 Paul said that flesh, doing the desires of the
the Ephesians were once “by nature flesh (vs 3).
children of wrath.” This statement is 4. Therefore, it was their habit of life
often misinterpreted to mean that the to sin against God.
Ephesians, and ourselves, are natu-
rally inclined to do evil. However, When one is born, God gives that
this passage is not talking about one’s person a spirit that is free of sin and
nature at birth, nor is it talking about is neither inclined to good nor evil.
the God-created spirit of man. It is When we grow to the age of account-
discussing a demeanor of life that was ability, our own lusts can lead us into
typical of the Ephesians before they sin. Sin, therefore, is the wrong reac-
obeyed the gospel. tion of a free-moral individual against
The word that is here translated the will of God.
“nature” (phusis) is also used in 1 We live in an environment that
Corinthians 11:14 where it refers to allows us freedom of choice. God has
something that was a custom or com- given us His will to obey. If we reject
mon practice of society, a life-style. God’s will, we sin. It is our responsi-
The word has the same meaning in bility to obey, but when we do not
the context of Ephesians 2:3. The obey we will eventually be held ac-
meaning of Ephesians 2:3 is that the countable for our own actions at the
Ephesians had made it a custom, or final judgment. We will be held ac-
common practice of their society, to countable because God’s justice will
live in conflict with the will of God. stand unblemished in the judgment.
They were the product of their soci- His justice will stand because we are
ety. They had accepted the sinful dis- true free-moral individual who must
position of their culture. Thus, they take ownership for our own sinful way
were “children of wrath” because they of life.
were products of a sinful society.
F. We sin from youth. if he or she died as an infant.

If God is loving, kind, gentle and
In Genesis 8:21 God said of merciful, then how or why would He
man, “I will never again curse the allow thousands of babies to be born
ground for man’s sake, although the every hour in the world who are des-
imagination of man’s heart is evil tined to hell against their will? A nov-
from his youth.” This passage is of- ice interpreter of the Scriptures can
ten quoted to affirm that we are born see that there is something diaboli-
with a sinful nature that yearns toward cally wrong with such a belief. (More
evil from the time of our birth. on this in chapter 10.)
Genesis 8:21 is discussing The same can be said for the be-
“youth,” not infants. The passage lief that thousands of babies are born
makes sense only in understanding the with a sinful nature, inclined to evil
age at which one in his or her youth regardless of their environment. They
becomes accountable for evil choices. can be diverted from their destination
In youth one begins to understand of damnation only if God so chooses
right from wrong. In the Hebrew so- to send directly the Holy Spirit to
ciety, one was considered a youth change their hearts. This not only
when in his or her teens. Genesis makes God a respecter of persons, it
8:21, therefore, is not discussing also makes God fiendishly unloving
someone who is an infant. It is dis- against those He does not choose for
cussing those in their youth who have life, and thus, predestines to hell. This
reached the age of accountability and moves our studies into a discussion
have chosen to sin. of individual predestination. Has God
individually chosen certain people to
It must be stated in clear terms be saved? After choosing these
that the doctrine of original sin is an “elect,” has He individually predes-
attack against the nature of God. The tined them to eternal life? At the same
very nature of this doctrine attacks the time, has He thus individually predes-
very character of God. It is almost tined some to destruction? Are men
inconceivable why men would invent relieved of their accountability for sin
a belief that a newly born and help- because they are predestined to eter-
less baby would be in danger of hell nal life regardless of what they do?

5 - Biblical Predestination 44
Chapter 5
BIBLICAL PREDESTINATION
Man is a free-moral being. This are linked. Those who promote such
means that he must take ownership teachings affirm that before we were
for his own behavior. This also means born, God individually chose, or
that he will be responsible for the re- elected, those who would be saved.
sults of his behavior at the final judg- The salvation of those who were un-
ment. Since this is true, therefore, we conditionally elected would be with-
cannot be individually predestined to out any conditions on their part. In
either heaven or hell. Nevertheless, other words, they would need do noth-
the Bible does discuss the subject of ing in order to be chosen since their
predestination. However, it is in the election took place before they were
context of the free-moral agency of born.
man that the biblical teaching of pre- This teaching assumes that one
destination must be understood. was elected to eternal life without any
This chapter is a discussion of the free-moral choice. His or her obedi-
foreknowledge of God and the pre- ence was predetermined by God be-
destination of the church in reference fore creation. Because of this uncon-
to eternal destinies. In order to un- ditional election, individuals are au-
derstand what the Bible teaches on tomatically predestined to eternal life.
these subjects, it is best to state first In other words, we are to be saved
some of the misconceptions that are because God personally and individu-
taught concerning the election and ally chose us to be saved. Salvation
predestination of the saints. These is not dependent upon our individual
misconceptions motivate us to inves- choice, but upon God’s individual
tigate the subject, for we live in a election.
world that is greatly affected by mis- The logical conclusion to the
interpretations concerning predestina- doctrine of unconditional election of
tion. individuals is unconditional predes-
Some have misunderstood the tination to eternal life. Those who
Bible subjects of election and predes- believe in unconditional election and
tination in the sense that they affirm predestination must and do believe
that the Bible teaches that one is un- that those who are not predestined to
conditionally elected and individu- eternal life are thus predestined to
ally predestined. These two beliefs destruction in hell. It is only logical

to conclude that if one is not elected ing about what is going to happen, he
to life, he or she is elected to destruc- or she must simply resign to live a life
tion. Since God has already made the without any concern for what hap-
elections, there is nothing one can do pens. If one has no choice concern-
to change his or her destiny. ing his or her life and destiny, why
This foreordination doctrine has offer any prayers?
also been expanded by some to in- Though this teaching may appeal
clude the material world. In other to some, the Bible teaches that the
words, before the world was created, prayers of the righteous do accom-
God set in order of occurrence the plish much. There are some vital
events of all men. Everything has teachings in the Bible that give hope
been unchangeably set in order and for a better future. Through prayer
left to fate. Nothing can be deterred things can change. We are not rel-
from its predestined occurrence. egated to a world of hopelessness. We
What happens in the physical world are not condemned to a fate over
in relation to our lives happens be- which we have no power to change
cause God foreordained that it should through prayer.
happen. As citizens of the world, we Some very important concepts in
are left to the predetermined occur- the Bible deal with the teachings of
rence of all things. We are thus des- election and predestination of the
tined to either calamity or good for- church. Before the creation of the
tune. world, God elected and predestined
The doctrines of individual fore- the church as a group for eternal life.
ordination and predestination of man Before the creation of the world, God
and events necessitates the belief that established a universal plan of re-
no saved person can fall from grace. demption through Jesus for individu-
Such teachings also assume that no als to free-morally choose to obey the
unsaved person can possibly be saved. gospel in order that they be elected
No natural catastrophe can be avoided out of the world at the final judgment.
by the prayers of the saints. Every- This plan of salvation is true simply
thing has been predetermined by God because we are free-moral individu-
and is set in order for occurrence als. Since we are free-moral and able
throughout history. to make choices, God’s plan of salva-
The Scriptures do not teach the tion is applicable to all men. Every
above doctrines that lead one to a fa- person on earth has a right to become
talistic view of life. Fatalism is the a part of the group (the church) that
disposition that since one can do noth- God has chosen for eternity.
When considering the events of that He would eternally save the

history, we must not view God as church. Therefore, He unchangeably
helpless, nor our prayers as futile. predestined the church to eternal sal-
God can change history in response vation. All individuals, therefore,
to our prayers. He does work for the who would respond to the gospel
benefit of the saints. and become a member of the church
God’s true character contradicts would be predestined as a part of the
the false teaching concerning the in- church to eternal salvation. Indi-
dividual predestination of the wicked viduals are predestined only insofar as
to hell. God is a God who does not they continue as faithful members of
wish that any perish (2 Pt 3:9). This the predestined group, the church.
very desire means that anyone can be One becomes elected (chosen) to
saved if they so choose to respond to eternal life by his or her positive re-
the gospel of God’s grace. However, sponse to the gospel. We are first
this salvation is conditioned upon the called by the gospel into the fellow-
obedience of individuals to respond ship of the chosen (2 Th 2:14). Once
to the gospel. God’s appeal to the lost obedient to the call of the gospel, we
is evidence that His nature is one of are predestined to eternal life as a
benevolence, not revenge. We do not member of the church. When we
serve a fiendish God. obey the gospel, therefore, we be-
Before the creation of the come a part of the group that will
world, God predestined the church be eventually called (chosen,
as a group for eternal life. We must elected) out of the world for eter-
constantly keep in mind this impor- nal dwelling in heaven. Each per-
tant point as we study through this son must thus make an individual
subject. The Bible does teach predes- choice to become a part of the group
tination. But it is the group of the that God will as a group choose out
saved that has been predestined, and of the world for eternal salvation.
thus, will be elected and called out of In order to understand the terms
this world for eternal heaven. “elect,” “chosen,” and “called,” we
must view God’s work from an eter-
A. The church was chosen and nal standpoint with time and history
elected for eternal dwelling as only a brief blink in His eternal
before creation. plan. Of course, it is impossible to
understand how God can so view
God foreordained (unchange- time. Nevertheless, we must make
able predestination) before creation some attempt.
Before creation (the foundation to obedience to the gospel and becom-

of the world), God foreplanned, and ing members of the church. Neither
thus, foreknew the eternal destiny of should we understand such terms
the church. He would save His from the viewpoint of God individu-
people. Therefore, He “foreplaced” ally choosing and electing people be-
Himself in final judgment, looking fore the creation.
back to all inhabitants of the world The reformationist John Calvin
and select those who would dwell in had a limited view of God’s work in
heaven. He would select those who eternity. He thus viewed the terms
in history would respond by faith to “called,” “elect” and “chosen” in ref-
His grace. In this way, He could fore- erence to people being individually
know before creation those He would predestined to be saved and brought
elect in final judgment. He would into the church. He believed that God
choose them out of the world of sin- did this before the creation. However,
ners for heavenly dwelling. There- the New Testament teaches that be-
fore, the church from this viewpoint cause God foreknew His work in
of God is the “elect,” “called,” and judgment, He could refer to members
“chosen.” In the end, the church will of the church as the “called, “elect”
be elected out of the world, chosen and “chosen” out of the world in fi-
for eternal dwelling and called into nal judgment. Because God knew that
heaven. As we read of the called, the members would be called, elected
elected and chosen in the New Testa- and chosen for eternal life, they are
ment, we understand from such terms now predestined to heaven. They are
that which God will do at the final called, elected and chosen in prospect
judgment, not what He is individually of being such when Jesus comes
doing to individuals now in relation again.
THE CHURCH
Chosen at Last Judgment before the Creation of the World
Foreknowledge in Judgment
God & Church
In Eternity
G
ET O The World GOD
COMING
CREATION
D
ER IN
FINAL
IN
the
N Last
IT Church Judgment
Y

Calvin wrongly assumed that als. Paul preached the gospel in Thes-
God individually predestined people salonica. Many responded. As a
to be saved, and thus, elected and in- group, therefore, the Thessalonians
dividually called people into the were called into obtaining the glory
church. The truth is that because God of Jesus. We must not simply look at
foreknew the eventual eternal salva- this calling in a present context, but
tion of all those in the church, the in an eternal context in the sense that
church group would be elected out of Christians have been called into eter-
the world, called into heaven and cho- nal life that they now have in Christ
sen for eternity. The church group is (1 Jn 5:11). In other words, God is
now called, chosen and elected be- presently calling people into heaven
cause the church will be called, cho- through the gospel. God sees the call-
sen and elected for eternal dwelling ing through final judgment, though we
at the end of all things. can see it only from the perspective
In reference to our existence and of time when one obeys the gospel by
confinement to time, these terms are immersion. Our understanding of the
often difficult to understand. How- calling, therefore, is truly “short
ever, we must understand them from sighted.” Nevertheless, we must view
God’s perspective in reference to eter- one’s obedience to the gospel from an
nal heaven, not our existence in time. eternal perspective, not simply as a
Therefore, we are the present elect be- time oriented event.
cause we will be elected in final judg-
ment for eternal dwelling. We are the B. God foreknew and predestined
chosen because we will be chosen out the saved.
of the world in the end. We are the
called, not only because we have been Paul wrote,
called into the predestined group by
the gospel, but there will be another For whom He foreknew, He also pre-
calling at the end of time when God destined to be conformed to the im-
will call all the saints home. age of His Son, that He might be the
This sheds light on the meaning firstborn among many brethren.
of 2 Thessalonians 2:14. Paul wrote, Moreover whom He predestined,
“To which He called you by our gos- these He also called; whom He
pel for the obtaining of the glory of called, these He also justified; and
our Lord Jesus Christ.” “You” in this whom He justified, these He also glo-
passage refers to the Thessalonians in rified (Rm 8:29,30).
general, not specifically to individu-
We must ask if Paul was saying But the fact that He does know all
in the preceding text that God first future events does not necessitate pre-
chose those who would be justified, destination of that which He knows.
and then, predestined them to eternal It is easy to see that we have
life? Was such done without the free- moved beyond our ability to fully un-
moral choice of the individual? In derstand this principle. Therefore, we
order to answer these questions, con- must remind ourselves that we are not
sider the following: God. We cannot understand all that
is within the omniscience of God.
1. God’s foreknowledge does However, this does not mean that God
not necessitate unchangeable pre- cannot foreknow the future without
destination. We must not think that having predestined it. We cannot al-
because God foreknows something, low our inability to understand to limit
He automatically and unchangeably God’s ability. If we say He cannot
predestines that which He foreknows. foreknow without individually pre-
God can know the happening of all destining, then we are attempting to
events of history without having des- bring God’s work down to our level
tined those events to happen. We of understanding. If we do this, then
might ask, “How can He do this?” it is no longer God, but a god we have
From the standpoint of man, it is not conceived in our minds. And any god
an easy concept to understand. But we conceive in our minds can be ma-
remember, we must not confine God’s nipulated to do whatever we so
ability to the limits of our imagina- choose. This god is thus not worth
tion. He is a God who is greater than believing.
our thinking.
In order to understand, or at least
begin to understand, consider this
from another perspective. A man GOD
knows what has happened in the past. Video Tape
But that knowledge did not cause
those events to have happened. Now Consider another illustration.
God knows what is in the future. But Suppose all history of the world were
that knowledge does not cause those recorded on a video cassette tape or
things to happen. This is a weak il- DVD. And suppose that the operator
lustration. But keep in mind the fact of the cassette (DVD) recorder is as
that God knows the future of all God who can run the tape forward to
events. We cannot understand this. see what is in the future. The opera-
tor can also reverse the tape to see the change the future in response to the
past. He can change the future be- prayers of the saints and an
cause of things that happened in the individual’s response to the cross.
past. He can run the tape as many God responds to our prayers on be-
times as possible. He can review the half of the cross.
prayers of the saints in order to edit Because we have come to God
the future. He can, of His own will, through the cross, we have both the
edit the future because of an cleansing of our sins and the privilege
individual’s obedient actions at any of approaching the Father through
one time on the tape. Does this seem prayer in the name of Jesus. There-
hard to believe? Possibly so. How- fore, God views all history, and espe-
ever, keep in mind that we are strug- cially His children, through the cross
gling to comprehend something that of Jesus.
is beyond our complete understand- God sees the history of mankind
ing. God is in control of the video through the cross (See Rm 3:25; Hb
player. He can push the edit button 9:15). This one event in history
to change the future because of changed the destiny of thousands in
prayers and events that happen in the the future. It solved the sin problem
present and in the past. of thousands of faithful people of God
God also sees history as we in the past. God will change the eter-
would view a photograph. We see a nal destiny of any individual who re-
photograph that is a split second of sponds in a positive way to the cross
time. We see it in an instant of time. of Jesus. Before the foundation of the
All of history that occurred in the split world, He could know our obedience
second the photograph was taken is in response to the cross without pre-
there before us for our review. We destining such to happen. The cross
can sit and ponder the photograph for
GOD'S VIEW THROUGH THE CROSS
hours, making decisions concerning
its content. God could possibly see
history from such a perspective. He
sees history in an instant simply be-
cause He is omniscient. He knows
all history, and thus, views the video HISTORY OF THE WORLD
tape of history as we would view the
CREATION
COMING
FINAL
photograph. But His knowledge does

not presuppose that all history is set
and cannot be changed. He can
was predestined. However, those who 2. God desires that all men be
were to respond to the cross in obedi- Christian. Peter wrote in 2 Peter 3:9,
ence to the gospel were not predes-
tined. The cross of Jesus simply be- The Lord is not slack concerning His
came the occasion for men and promise, as some count slackness,
women to make a choice concerning but is longsuffering toward us, not
their salvation. willing that any should perish but
If God had already individually that all should come to repentance.
predestined the elect to be saved, then
we would wonder why there would It is God’s desire that all should
be the cross. Why would Jesus need obey the gospel. This is in the mean-
to empty Himself for those who were ing of what Jesus said in Matthew
going to be saved anyway? Did God 22:14: “For many are called, but few
simply put on a stage show in order chosen” (See Mt 19:30; Mk 10:31;
to amuse those who were going to Lk 13:30). Regardless of the desires
heaven anyway because He had al- and universal call of God, not all have
ready elected them to salvation? But responded to the gospel call. Never-
we must also ask, Why the cross, if theless, the many who do respond are
God could foreknow the individual called. All are given an opportunity,
obedience of those who would re- but not all accept the gospel of God’s
spond to the cross? Now we are get- grace.
ting to the point. Paul wrote,
God could know our free-moral
obedience to the cross without hav- For whom He foreknew, He also pre-
ing predestined such to occur. Sim- destined to be conformed to the im-
ply because He can foreknow free- age of His Son, that He might be the
moral choices on the part of man does firstborn among many brethren.
not necessitate that those choices be Moreover whom He predestined,
predestined to happen. If they were these He also called; whom He
predestined to happen, then there called, these He also justified; and
would have been no free-moral choice whom He justified, these He also glo-
on the part of the individual. rified (Rm 8:29,30).
But how could God foreknow
our individual choice to respond to the Paul is saying in Romans 8:29,30 that
cross without having predestined such God destined that every man born on
to happen? This is the point with earth should conform to the image of
which we must deal. Jesus. However, God has allowed
people the choice of responding to His Those who accept the call, are justi-
call in order to conform to the image fied by the blood of Jesus (1 Co 6:11).
of His Son. Most people, unfortu- They willingly conform to what Jesus
nately, do not respond to the call. As requires of them.
a result, the unresponsive are not jus- Here are the important points of
tified by the cross. It was God’s pre- Romans 8:29,30 to remember:
destined plan that the saved would be
those who conform to the image of 1. Romans 8:29,30 is not talking
the Son. However, He has allowed about God predestining men to
each person to choose whether he or obey Him. It is discussing the pre-
she would conform to the image of destination of those who do obey
Jesus. Him.
In the context of Romans 2. Those who remain obedient will
8:29,30, the word “called” first refers be eternally saved.
to those who have answered the im- 3. The order of God’s actions neces-
mediate call of the gospel to come out sitates foreknowledge before
of the world (2 Th 2:14). The church foreordination.
is composed of those who have re-
sponded to the call of the gospel. a. God foreknew the obedient.
Therefore, they are the called. How- b. God, therefore, foreordained
ever, the called by the gospel are ac- that the obedient would con-
tually being called into heaven. They form to the image of His Son
will be so called because the church when they bring their lives into
will be called out of the world into submission to His will.
the eternal dwelling of heaven at the c. The predestination of the
final judgment. obedient, therefore, began
Paul is emphasizing an important after they were obedient to
biblical truth in Romans 8:29,30. God the calling. They were first
can and did foreknow those who called by the gospel, and then,
would obey the call of the gospel. All predestined.
who did obey, would voluntarily con-
form to the image of Jesus, for one Before God created the world,
cannot become a Christian unless he He planned that men and women
crucifies himself (Rm 6:6). It is then should conform to the image of His
as Paul says, “I have been crucified Son. Those who did conform, would
with Christ; it is no longer I who live, become a part of the group of people
but Christ lives in me” (Gl 2:20). called the church. They would con-
6 - Predestined Through The Church 53
form to the image of Jesus because cussing the omniscience of God.

they would become the disciples of However, we do know that an inter-
Jesus. This group would thus be des- pretation is wrong if it forces us into
tined to eternal salvation. Because contradictions with clearly stated
God foreplanned this did not mean truths in the Scriptures.
that He predestined people to become We may not know all the an-
members of the church. One must swers, but we will not allow wrong
free-morally choose to respond to the answers to drive us to senseless con-
gospel. Therefore, God cannot be tradictions. The Bible does not con-
held accountable for the negative re- tradict itself. It is men who contra-
sponse of all those who do not become dict themselves in their efforts to twist
a part of the predestined group called the Scriptures to conform to their own
the church. life-styles or religions that they have
The important point to remem- created after their own desires. If a
ber is that if God has individually particular theology has become the
called and predestined people for identity of the heritage of a particular
whom He has shown respect, then we religion, then it is difficult for some
run into all sorts of contradictions in who are associated with the religion
the Scriptures. We may not be able to deal with the contradictions that lie
to answer all the questions. We do within their theology.
not know all the answers when dis-
Chapter 6
PREDESTINED THROUGH THE CHURCH
We come now to the importance dwelling. He can do this because He

of the church, keeping in mind that the foreknows. Therefore, the church is
word “church” refers to the people of the chosen. The members of the
God. The church is the called out as- church are the elect who have been
sembly of people who have free-mor- predestined unto eternal life. If one
ally made a decision to respond to the chooses to become a member of the
gospel. In response to the gospel, the church, then he or she as a member
church has submitted to the kingdom will be destined to heaven. Therefore,
reign of Jesus. It is the church that God one must individually choose to be-
has already foreplanned He will elect come a member of the chosen in or-
or choose out the world for eternal der to be destined to heaven.
Ephesians 1:3-14 is a very im- 2. We are made accepted “in the Be-
portant statement of Holy Scripture loved” (vs 6).
concerning the foreknowledge and 3. We have redemption and forgive-
predestination of God. Paul affirmed ness “in Him” (vs 7).
that ... 4. All things are gathered together
“in Christ” (vs 10).
... He [God] chose us in Him before 5. We have obtained our inheritance
the foundation [creation] of the “in Him” (vs 11).
world, that we should be holy and 6. We are to the praise of God’s
without blame before Him in love, glory “in Christ” (vs 12).
having predestined us to adoption as 7. We have trusted “in Him” (vs 13).
sons by Jesus Christ ... in whom also 8. We have believed “in Him” (vs
we have obtained an inheritance, be- 13).
ing predestined according to the 9. We are sealed with the Holy Spirit
purpose of Him who works all “in Him” (vs 13).
things according to the counsel of
His will (Ep 1:4,5,11). At least one thing is clear from
Paul’s statements in Ephesians 1. He
It is important to understand a was discussing the church’s relation-
principle here that Paul was empha- ship with Christ and the blessings that
sizing in the context of Ephesians 1. result from conforming to the image
He began in verse 3 by stating that all of Christ. Paul metaphorically used
spiritual blessings are in Christ. The the Greek word en (in) in order to ex-
metaphor “in Christ” refers to rela- plain the relationship each member of
tionship. Being “in Christ” is a cov- the church has with Christ. One is in
enant relationship that is established Christ in the sense of being within the
between man and God through the realm of salvation that Jesus provides
mediatorship of Jesus. In one’s es- through His redemptive blood.
tablished relationship with Christ, As we study through Ephesians
God offers all spiritual blessings in 1, we must keep in mind what is not
reference to one’s salvation. Now stated in the context. Paul does not
follow the term “in Christ” (“in discuss the predestination of any
whom”) throughout the context of world events. He is not talking about
verses 3-14. the predestination of any individual
apart from the predestination of the
“IN CHRIST” church as a whole. He is not discuss-
1. We are chosen “in Him” (vs 4). ing the predestination of any indi-
vidual to hell. He is not talking about God chose Christians in Christ

anyone being predestined to become (in the church) before the creation.
a member of the church. Therefore, Paul stated, “He chose us in Him
we must be careful not to read into before the foundation of the world”
this context any of these often precon- (Ep 1:4). God ordained that in Christ
ceived ideas that have confused too the blood of Jesus would continually
many on this subject. We must keep cleanse the faithful of all sin (1 Jn 1:7).
in mind that Paul’s discussion is about Jesus did this in order that the mem-
the group of the saved, that is, the bers of the church be presented be-
church. It is this group that is headed fore Him without spot or blemish (Jd
to heaven as a result of God’s 24). The condition for continual
foreplanned efforts to save man cleansing of sin is that one faithfully
through the gospel of the Son of God. walk in the light of the truth. Revela-
God foreordained that individu- tion 2:10 is true: “Be faithful until
als become a part of the church group death, and I will give you the crown
through obedience to the gospel. of life.” We must understand that the
When people obey the gospel, there- faithful are “chosen” from the posi-
fore, they are added to the church as tion of God in final judgment.
members (At 2:47). The church as a In order to better understand the
group is the body of those who have above, we must view ourselves in the
been predestined to eternal dwelling. future looking back to the world’s in-
When one becomes a member of the habitants. In viewing all those of the
church, he or she becomes a member world from the perspective of judg-
of a predestined group. Consequently, ment after death (Hb 9:27), who
one is predestined because he or she would God choose for heaven (Hb
is a member of the predestined 5:8,9)? He would choose the obedi-
church. We are not predestined to ent. And in reference to our dispen-
become members of the church. Once sation of time, He would choose the
one is a member, he or she is thus con- church. Therefore, Christians are
ditionally predestined to heaven. The those who are chosen from our time-
condition for salvation is faithfulness oriented perspective. They are the
to the Firstborn of the group. Eph- chosen of the world because of the
esians 1:3-14 emphasizes the bless- omniscience of God’s foreknowledge.
ings of the church. The following are One will be chosen for paradise
Paul’s major points of emphasis: after death because he or she is in
Christ, not outside Christ. Therefore,
A. We are chosen in Christ. one must now make a free-moral
choice to become a part of those personally and free-morally elected to

whom God will eventually choose out become a part of the elect.
of the world for eternal heaven. This
is why the Holy Spirit used the word B. Christians are elected to sanc-
“chose” in reference to the church. tification.
We are the chosen now because we
will eventually be chosen for eter- Peter said that Christians are
nal dwelling in the final judgment. “elect according to the foreknowledge
Christians are the chosen because they of God the Father, in sanctification
have freely-morally chosen to obey of the Spirit, for obedience and sprin-
the gospel. kling of the blood of Jesus Christ” (1
Our difficulty seems to be in un- Pt 1:2; see vss 19-21). Jesus pur-
derstanding how God could have cho- chased the church (those in covenant
sen one before time, before the exist- relationship with God) “with His own
ence of the church, without predes- blood” (At 20:28). The church was
tining one individually to salvation. purchased and sanctified. All those
The fact is that in His omniscience He who become members of the church,
did, and thus, Christians were chosen therefore, are purchased and sancti-
for eternal glory as the church before fied. God foreknew this because it
the foundation of the world. Regard- was His plan “before the foundation
less of whether we fully understand of the world” (Ep 1:4). Any who
this is not the point. There are some would free-morally choose to come
things that God will do in reference into covenant relationship with the
to the church that we do not now fully blood-bought church, are thus pur-
comprehend. We walk by faith, not chased and sanctified.
by sight. Therefore, we fully trust in God saw before the creation of
God that He has and will work all the world His position of choosing
things according to His eternal plan. and electing His people out of the
We are thus chosen by God be- world after the final coming. In look-
cause we are in Christ, not in order ing back after the final coming, He
to come into Christ. One must free- would elect those who would go away
morally choose to become a part of into eternal life (Mt 25:46). Before
Christ in order to be chosen for heaven the world was created, He foreknew
by God at the final judgment. Chris- those who would obey the gospel.
tians are thus chosen in Christ because Therefore, in time—at this time —the
they will be chosen. They will be obedient were indeed elect because
elected to heaven because they have God will eventually elect them from
all the inhabitants of the world to go proachable in His sight—if indeed

to heaven. However, one must free- you continue in the faith grounded
morally elect to become a part of the and steadfast and are not moved
group (church) that God will elect out away from the hope of the gospel you
of the world in final judgment. Chris- heard ... (Cl 1:22,23; see 1 Co 15:1,2).
tians are thus elect now only in view
of the fact that they are now a part of Those who continue faithful,
the church that God will elect in final therefore, are presented holy and
judgment for eternal dwelling. blameless before the Father when they
meet judgment after death. They will
C. The church is predestined to be presented in such a manner because
eternal salvation. of the saving grace of God (Ep 2:8,9).
Nevertheless, we can fall from grace
Jesus gave Himself for the (Gl 5:4). We can go astray and return
church in order “that He might sanc- to the sin of our former life (2 Pt 2:20-
tify and cleanse it with the washing 22). For this reason, our salvation is
of water by the word, that He might conditioned on our continued faith-
present it to Himself a glorious ful response to the gospel.
church” (Ep 5:26,27; see also Ph In Ephesians 1:3-14, therefore,
2:15; 1 Pt 2:24). The church is pre- Paul revealed the predestination of the
destined to eternal salvation because church as a group. Before creation,
it has been purchased and cleansed by or before the foundation of the world,
Jesus. All those who choose to be- God predestined that the church
come a member of the cleansed body would be saved. God predetermined
of Christ are thus predestined to eter- that He would save the church that
nal salvation. One must choose to be Jesus would purchase with His own
cleansed by the blood of Jesus in or- blood. Therefore, Christians will be
der to be a part of the cleansed (See saved, not because they are individu-
At 22:16). ally predestined to be saved, but be-
cause they free-morally choose to be-
D. The Christian’s salvation is come a part of the predestined church.
conditioned on his faithfulness. Once one makes a free-moral choice
to obey the gospel, he is predestined
Because of Jesus’ death, Paul said to eternal life if he remains faithful to
that Christians will be presented ... his calling. He thus has a choice to
become a part of those who are des-
... holy and blameless, and irre- tined for eternity.
7 - Opportunity For Response 58
Chapter 7
OPPORTUNITY FOR RESPONSE
In order for us to be a true free- God stands just because He
moral agents, we had to be placed in foreplanned the mystery (gospel)
an environment that would allow that would solve the problem of
choices to be made. Such was the man’s sin before He created man.
garden of Eden, for in it God created We must keep in mind, therefore, that
the tree of the knowledge of good and God did foreknow Adam’s sin. In
evil. This tree offered an opportunity knowing this, God did not need a plan
for Adam to make a choice. Unfortu- that would be based on a sinless life
nately, the choice he made introduced of Adam in the Garden. We might
sin and death into the world (Gn 3:22- ask, “Then why the presence of the
24; Rm 5:12; 1 Co 15:20-22). tree of the knowledge of good and
God knew that Adam would put evil?” In fact, why create man in the
forth his hand and eat of the tree of first place if God knew Adam would
the knowledge of good and evil. So eat and fall?
we wonder why God created us in the These questions are answered in
first place if He knew we would sin. the fact that in order for man to be a
Is God therefore evil because He cre- true free-moral individual he must be
ated Adam while knowing that Adam placed in an environment that allows
would sin, and thus, bring both spiri- choices. Therefore, Adam was al-
tual and physical death upon himself lowed a choice, and if he had not eaten
and the rest of us? of the tree, then certainly Cain would
God had a plan to save us that have eaten, or even you or me. So we
was in His mind before the creation must dispel this notion that all the re-
of the world. Paul wrote that God sponsibility of sin was on the back of
revealed through Jesus “the mystery, Adam. We all sin and are unrighteous
which from the beginning of the ages before God (Rm 3:9,10,23). No one
[creation] has been hidden in God can keep law perfectly in order to be
who created all things through Jesus saved (See Rm 3:20; Gl 2:16). And
Christ” (Ep 3:9). The mystery was since God knew that no one could
the plan God conceived by which He keep law perfectly, He planned before
would save us. The plan was ready the creation of the world the atone-
before the first word was spoken to ment of the cross of Jesus (Ep 1:4).
create the world. As to why God created man

when He knew that most would not sin of Adam. The plan was conceived
respond to His will in order to be before creation. It is in force today.
saved, we must conclude that He did It is the responsibility of every per-
create us because God is love (1 Jn son to respond to this plan. Our re-
4:8). sponse must be free-moral. It must
We know this because of His be our choice in order that God’s jus-
nature of love. God desired eternal tice be upheld in judgment when those
dwellers to be with Him in eternity. who reject His grace are given their
And in order for one to be morally fit due reward.
for eternal habitation, he or she must
be placed in an environment that A. God offered a universal plan.
would mold characters for eternal
dwelling. God’s redemptive plan was de-
So here we are in the best of all termined before the creation of the
possible environments, being pre- world. Therefore, it was predeter-
pared to spend eternity with God. mined, and thus, predestined to hap-
Therefore, we must be encouraged pen. It was determined that Jesus be
that God enacted His plan. We prefer crucified “from [before] the founda-
existence over nonexistence, though tion of the world” (Rv 13:8). Paul
this present existence has its prob- wrote that “before the foundation of
lems. Actually, the problems are only the world” it was determined that all
challenges when compared with the men should be saved in Christ (Ep
glory that will be revealed to the righ- 1:4).
teous. Paul wrote, “For I consider In the Old Testament this great
that the sufferings of this present time mystery was prophesied in prophecies
are not worthy to be compared with as Isaiah 53 and Psalm 22. Old Tes-
the glory which shall be revealed to tament prophets “prophesied of the
us” (Rm 8:18). Therefore, we must grace that would come to” us (1 Pt
dispel this notion that our sufferings 1:10). Even angels desired to know
are too great in this life in order that what God had in store for revelation
we earn the salvation that is to come. in Christ (1 Pt 1:10-12). However,
The gift is not comparable to the this mystery was not revealed until
greatest suffering we could endure. Jesus came to earth. And when He
We cannot earn salvation by suffer- came, the revelation of the gospel of
ing. The gift is too fabulous to earn. grace was made known at the cross
God has now enacted His predes- (Ti 2:11).
tined plan for reconciliation after the Even Satan did not know of
God’s redemptive plan. Since God’s ing life” (Jn 3:16). John wrote, “He
angels did not know (1 Pt 1:10-12), Himself is the propitiation for our
we would suppose that God would not sins, and not for ours only but also
reveal the mystery to Satan before the for the whole world” (1 Jn 2:2).
time was fulfilled. However, we God offered Jesus to the whole
would guess that Satan knew that world. However, He did not offer un-
something was up, for throughout his- conditional salvation for all men.
tory he struggled against the seedline Jesus is a universal Savior who offers
from which the Savior of the world conditional salvation. Men must re-
would eventually come. He and the spond to the salvation that is offered
demons knew that Jesus was the through Him according to the condi-
“Holy One from God” (Lk 8:28). tions of the plan. God offers His grace
Therefore, when Jesus appeared on to man through Jesus. However, the
the scene of history, Satan knew gospel of God’s grace must be re-
something was about to happen. He ceived and obeyed. Acceptance of the
thus unleashed his greatest energy offer is our responsibility.
against Jesus. Conditions assume responsibil-
But as usual, God turned the ity to make a free-moral choice. In
work of Satan against Satan himself. other words, one must free-morally
Satan generated the hatred of the Jew- respond to the grace of God. If there
ish religious leaders who eventually were no conditions, then there would
brought into existence the predestined be no need for free-moral choice.
crucifixion, and subsequently, salva- The fact that there are conditions
tion of all men through the cross. for responding to the gospel also af-
Satan’s supposed victory in having firms that salvation cannot be uncon-
Jesus crucified was actually predes- ditional and universal. Not everyone
tined to happen. Even Satan cannot will choose to accept the free gift of
escape the foreknowledge and predes- God’s grace. And since there will be
tination of the omniscient God. a host of those who choose not to re-
spond to the gospel, then Jesus’ atone-
B. Jesus is the universal Savior. ment is applicable only to those who
receive the gift. Thus Jesus’ atone-
Jesus was “the Lamb of God who ment is limited. It is limited to those
takes away the sin of the world” (Jn who have free-morally chosen to
1:29). His invitation for salvation is humble themselves “under the mighty
to all. “Whoever believes in Him hand of God” (1 Pt 5:6).
should not perish but have everlast-
C. The obedient answer the uni- as a submitted subject of the kingdom

versal call. reign of Jesus. The condition is to be
born again. Now we must make a de-
There is salvation only in Christ, cision. We must exercise our free-
“for there is no other name under moral agency as to whether we will
heaven given among men by which we be a submitted subject in the univer-
must be saved” (At 4:12). Only in sal kingdom of Jesus.
Christ is there redemption by His The invitation to be born again
blood (See Ep 1:7; Gl 1:4; 1 Pt 2:24; is made to all men. God allows people
Rv 1:5). Men are called into Christ to make a free-moral response to the
by the gospel (2 Th 2:14) which is the gospel. Those who submit to the lord-
death of Jesus for our sins and His ship of Jesus as King of kings and are
resurrection for our hope (1 Co born again, become a part of the
15:3,4). One obeys the gospel by called. They are called because they
immersion into the death, burial and have chosen to become a part of that
resurrection of Jesus (Rm 6:3-5). group (the church) that is called by
Though few obey, all are offered this the gospel unto salvation. In the end,
universal call to accept God’s grace. this group will be called out of the
None who heed the call are rejected. world into eternal glory.
When one obeys the gospel by bap-
tism, he or she becomes a part of the It was prophesied in the Old Tes-
group that will be elected for eternal tament that Jesus, the Lamb of God,
glory. In other words, election of in- would die in order to take away the
dividuals happens only when one free- sins of the world. This salvation
morally chooses to become a part of would be limited only to those who
the elect. When one is a member of free-morally come into a covenant
the church, he or she becomes a part relationship with God by obedience
of the chosen and elected. to the gospel. His atonement is lim-
One will be elected by God in ited only to those who are of the faith
final judgment if he or she is born of Abraham. If it were not, then all
again. Jesus made an invitation and men would be eternally saved. God
stated a condition for salvation in John did not predestine people to become
3:3-5” “Unless one is born again, he a part of the elect. His redemption
cannot see the kingdom of God. ... was planned for all those who free-
unless one is born of water and the morally choose to trust in His grace
Spirit, he cannot enter the kingdom through faith, and thus, become a part
of God.” The invitation is to enter in of the elect.
8 - Opportunity For All 62
We must keep in mind that such choice on the part of individuals, then
things as “responsibility,” “faithful- one is responsible for his or her own
ness,” “choice” and “conditions” have destiny.
no relevance concerning salvation if Therefore, since the call is uni-
God has already chosen those indi- versal, then one must make a choice
viduals who will be saved. If the to obey God’s predetermined condi-
atonement were to be limited only to tions for salvation. One must also
those who were individually elected make a choice concerning his or her
to obey, then the universal call of God faithfulness to the decision of obedi-
to all men makes no sense. However, ence to the gospel.
if salvation depends on a free-will
Chapter 8
OPPORTUNITY FOR ALL
The action of God because He so If these three points are true, then
loved the world that He gave His only there is no such thing as individual
Son (Jn 3:16), presents an opportu- predestination. If these points are
nity to all who would believe on Jesus. true, then each person is responsible
Opportunity can exist only if those to for his or her own salvation. These
whom it is given have the ability to points thus stand upon the biblical
respond to it. There would be no teaching that God has made a univer-
sense in giving an opportunity to “all sal call of salvation to all men
who believe” unless we have the abil- throughout the world. This universal
ity to choose, and thus, change our call has existed since the beginning
eternal destiny through obedience to of time. Since God’s call is univer-
the gospel. sal, therefore, everyone must be given
Because we are free-moral indi- the opportunity to obey.
viduals with freedom of choice, God
offers salvation to all of us who would A. God desires all to be saved.
choose to obey Him. In reading the
New Testament, three things are very God is “not willing that any
evident concerning God’s salvation: should perish” (2 Pt 3:9). Because
(1) God desires that all be saved. (2) He is not a respecter of persons, “in
Jesus was sent to all men. (3) The every nation whoever fears Him and
proclamation of the gospel went to all works righteousness is accepted by
the world. Him” (At 10:34,35). The word “who-
ever” refers to opportunity being pre- foolish. Why would God call if He
sented to every person who hears the knew His call could not be answered?
gospel. Because of the desire on the If He calls while knowing that He has
part of God to save men, the gift of already predestined some in the audi-
grace through Jesus was sent “to all ence with the inability to respond,
men” (Rm 5:18), for He had “mercy then He is a cruel God. And if He is
on all” (Rm 11:32). such a God, then He is not the God of
It is the desire of the Father and love that we read about in the Bible.
Son that as many people as possible It would be easy to be an atheist in
be saved. This desire is expressed in reference to such a god, for the Bible
pleas that men and women come unto itself teaches that no such god exists.
the salvation that is offered through
the gospel (See also Jn 3:14-17; B. Jesus came to bring salvation
6:33,51; 7:37; At 17:30; 2 Co 5:19; to all.
Cl 1:20; 1 Tm 2:4-6; 4:10; Ti 2:11; 1
Jn 2:2). As a result of the Father’s desire
If God has already predestined to offer an invitation for salvation to
who is going to be saved and who is all men, Jesus came to offer Himself
going to be lost, then the expressions personally as a ransom for all. Jesus
of His desires for the salvation of made a universal plea to all to come
people would be senseless. Such ex- to the salvation that is offered through
pressions of desire would make God Him. He said, “Come to Me, all you
hypocritical. His plea that all believe who labor and are heavy laden” (Mt
when there are some in the audience 11:28).
who are individually predestined not Jesus also said, “I stand at the
to believe, would accuse God of hy- door and knock. If anyone hears My
pocrisy. Such is the logical conclu- voice and opens the door, I will come
sion to the doctrine of individual pre- in to him and dine with him, and he
destination. with Me” (Rv 3:20). In fact, He says
If God calls, and the individually that “if anyone loves” Him, He and
predestined person who is destined to the Father “will come to him and
hell cannot free-morally respond, then make Our home with him” (Jn 14:23).
the character of God is under attack. Therefore, John said, “Let him who
It is under attack because God would thirsts come. And whoever desires,
be making a call to those who cannot let him take the water of life freely”
of their own free will obey God, and (Rv 22:17). Jesus did not come for a
thus, God’s call to them would be select few who have already been pre-
destined to eternal life. He came to in all the world [of the Roman Em-
call all men to Himself. pire] as a witness to all the nations”
If Jesus knew that there were (Mt 24:14).
some who could not respond to His The early disciples followed
pleas because they were individually Jesus’ instructions. When men asked
predestined to hell, then the sincerity what to do to be saved, preachers re-
of His pleas would certainly be ques- sponded as Peter in Acts 2: “Let ev-
tioned. In fact, He would have been ery one of you be baptized” (vs 38).
hypocritical to offer a plea for salva- Paul wrote, “For whoever calls on the
tion to one who could not possibly name of the Lord shall be saved” (Rm
respond. We might ask if the Father 10:13). As a result of this evangelis-
and Son were playing some kind of tic zeal, “the word of God spread, and
cosmic comedy in offering salvation the number of disciples multiplied
to those they had already predestined greatly in Jerusalem” (At 6:7). “And
to hell. If the doctrine of individual the word of the Lord was being spread
predestination is true, then there are throughout all the region" (At 13:49).
some very serious accusations that God “opened a door of faith to the
cam be made against the Father and Gentiles” (At 14:27) and “so the word
Son. of the Lord grew mightily and pre-
vailed” (At 19:20). By the time Paul
C. The disciples proclaimed sal- wrote the letter to the Colossians
vation to all. around A.D. 62, the gospel had gone
into all the world of the Roman Em-
The disciples proclaimed Jesus pire (Cl 1:6,23).
to all men in order that all have an The conclusion to this point is a
opportunity to respond. Jesus had devastating blow to the doctrine that
commanded His disciples to “go into God has unconditionally and indi-
all the world and preach the gospel vidually elected certain people to eter-
to every creature” (Mk 16:15). They nal salvation, but at the same time
were to “make disciples of all the unconditionally and individually con-
nations” (Mt 28:19). Jesus said such demned others to hell. If people were
because “repentance and remission of so elected or condemned, then why
sins should be preached in His name would God proclaim a universal plea
to all nations” (Lk 24:47). In fact, to all men for the repentance? Why
before Jerusalem’s destruction in A.D. would Jesus offer an invitation to all
70, Jesus prophesied that “this gos- to come to Him? Why would the dis-
pel of the kingdom will be preached ciples be given the time consuming
9 - Prayer Changes Things 65
work of preaching the gospel to all and be saved by calling on the name
men of all the world? of the Lord. Therefore, God wants
The fact is that all men do have the gospel preached to all men in or-
an opportunity to be saved. This op- der that all men have an opportunity
portunity lies in the hands of those to obey. And because men can free-
God has commissioned to preach the morally respond to the call of God
gospel. It is in the hands of Chris- through the gospel, it is not a waste
tians. It is in our hands as students of of time and energy to preach the gos-
God’s word. If we fail to preach the pel to the world. Because men and
good news, countless thousands in the women are not individually predes-
world will be eternally lost without tined to either heaven or hell, we can
the opportunity of hearing and obey- with hope preach the gospel to all the
ing the gospel. Therefore, we must world in anticipation of bringing
preach and teach the gospel to all. We many souls to salvation through Jesus.
must give every man and woman on Knowing that all will give ac-
earth an opportunity to hear the gos- count for their sin motivates the dis-
pel of Jesus. ciple of Jesus into action. He or she
knows that no one will have the op-
Here is what must be concluded. portunity for eternal dwelling with
Because God does not wish that any God unless he or she responds to the
should perish, Jesus said that He stood gospel. It is for this reason that we
at the door to offer everyone an op- are evangelistic. It is for this reason
portunity to be saved out of this world that we take every opportunity to
in order to dwell in eternity in the pres- preach the gospel to those who have
ence of God. Because He offered the never heard. Evangelism is based on
opportunity to all, Jesus sent His dis- individual accountability for sin. We
ciples to go to every creature in order can sin by not doing the good of
to give all a chance to hear the gospel preaching the gospel.
Chapter 9
PRAYER CHANGES THINGS
There are those who believe that of life, that is, why try and why pray
all events of history have been uncon- if one can do nothing to change one’s
ditionally predetermined to occur by course of life or destiny. This pessi-
God and cannot be changed. This mistic and fatalistic view of life has
belief leads one to a fatalistic view often led to many people having a
pessimistic view of life. It has con- Christianity is a belief of servan-

fined many to physical and mental thood. “Whoever desires to become
poverty. However, this is not a bibli- great among you shall be your ser-
cal world view. vant. And whoever of you desires to
The beauty of Christianity is that be first shall be slave of all” (Mk
it gives hope. As a Christian, one al- 10:43,44). These are marvelous
ways has hope for a better life on words when applied to the life of an
earth. This better life is based on the individual. Jesus said, “If you know
fact that Jesus brings optimism about these things, happy are you if you do
life. And when one is optimistic, he them” (Jn 13:17). He who knows the
or she approaches everything in life power of servanthood has discovered
differently. To the Christian, life is the abundant life about which Jesus
not a series of predetermined events promised to those who obey Him.
that occur regardless of the prayers of Those who are servants are always the
the saints. We are not doomed to an most happy people.
unchangeable fate regardless of our When we belong to God, then we
prayers. Life is the blessing of God recognize that God works in our lives,
who has allowed free-moral individu- “for it is God who works in you both
als to make good choices, and thus, to will and to do for His good plea-
reap good things. Our behavior and sure” (Ph 2:13). It is God “who is
prayers can change things. able to do exceedingly abundantly
Jesus said, “I have come that above all that we ask or think, accord-
they may have life, and that they may ing to the power that works in us” (Ep
have it more abundantly” (Jn 10:10). 3:20). Therefore, God can change
Christians enjoy the abundant life things. He can change them in our
simply because they view life from the lives for He seeks to help His chil-
perspective of what Paul wrote in dren.
Romans 8:28: “And we know that all This chapter is centered around
things work together for good to a few biblical examples that prove the
those who love God, to those who are world view that life is not unchange-
the called according to His purpose.” able fate. God did not predestine all
There is no secret to this abundant, events of history to occur according
happy life about which Jesus and Paul to some divine historical map. The
spoke. If one wants this life, he can Bible teaches that men have power
choose such. If one chooses such, over their destinies. Though life may
then life can change for the better. deal some hard and unjust blows,
One can reap good by sowing good. there is always hope for the future.
The biblical world view of hope may do. Simply because He can know all
not deliver one from tribulations of the options does not mean that the
this world. However, it does provide options are predestined. It simply says
that mental and spiritual stamina that that He is omniscient.
gets one through life and into eternity Hezekiah had two options that
with God. It is by this realization that God knew in reference to his health.
James was able to mandate to the (1) If he continued on his present
saints, “My brethren, count it all joy course of life, the option of death
when you fall into various trials” (Js stood before him. God simply came
1:2). to him and told him what was going
to happen. (2) The second option was
A. God changed Hezekiah’s des- prayer and an extended life.
tiny. In this case, Hezekiah believed
that God could switch his life over to
In 2 Kings 20 God said to the second option. This option was
Hezekiah that the time of his death life. However, we assume that the ex-
had come. God advised him to get tending of Hezekiah’s life was to fur-
his house in order (2 Kg 20:1). Real- ther God’s purpose with Israel. We
izing that death was imminent, must always understand the principle
Hezekiah “turned his face toward the of life and death that Paul stated to
wall, and prayed to the Lord” (2 Kg the Philippians. He wrote that he had
20:2). God’s answer was, “I have a “desire to depart and be with Christ,
heard your prayer. I have seen your which is far better” (Ph 1:23).
tears: surely I will heal you” (2 Kg Hezekiah’s situation may have been
20:5). God changed the hour in which similar to Paul’s in reference to the
He knew Hezekiah was going to die. benefit of others. Paul continued,
The event of Hezekiah’s death was “Nevertheless to remain in the flesh
changed by a divine response to a is more needful for you” (Ph 1:24).
man’s prayer. We must conclude, God gave Hezekiah fifteen more
therefore, that God can answer prayer years for Israel’s sake, and not spe-
in order to change history. cifically for the sake of Hezekiah.
Now one may question that God After all, why did God come to tell
knew Hezekiah would ask that he not him concerning his impending death
die. Fair enough. But consider that in the first place? Was it not for the
God can know all options of life. He reason that He knew Hezekiah would
can know all that could happen as a turn in tears so he could be granted
result of any particular thing we might the option of life, and more time to
guide Israel on the right path? There said of them in reference to His gen-
is something greater in the context eration, “The men of Nineveh will rise
here than simply giving Hezekiah fif- in the judgment with this generation
teen more years of life. and condemn it, because they re-
pented at the preaching of Jonah ...”
B. God changed Nineveh’s des- (Mt 12:41).
tiny. God wanted to preserve the
people of Nineveh for a greater pur-
Jonah was sent to preach to the pose. He had faithful people in Nin-
doomed city of Nineveh. Jonah pro- eveh just as He had such in Jerusa-
claimed, “Yet forty days, and Nineveh lem. We must not think that God
shall be overthrown” (Jh 3:4). It was wrote off the rest of the world because
a short sermon. As a result of his He chose to work through Israel to
preaching, the entire city repented. bring forth His Son into the world. It
The destruction of the city was is important to understand that God
averted. Jonah 3:10 states, “Then wanted to preserve Nineveh for the
God saw their works, that they turned sake of the faithful Gentiles who were
from their evil way; and God relented within the city limits.
from the disaster that He had said The other reason why God
He would bring upon them, and He wanted to preserve the society of the
did not do it.” Here is a case where Assyrians was that in a few years af-
the history of an entire civilization ter the preaching of Jonah, the north-
was changed because of the repen- ern ten tribes of Israel would be taken
tance in the capital. So God can into captivity by the Assyrians.
change things when people repent. Through their repentance, God was
Did God know that Nineveh preparing the society of Assyria for
would repent? Certainly! So why did the sake of His people who would
He send Jonah? He sent Jonah for eventually come to them as captives
the same purpose He came to when He brought judgment down on
Hezekiah. God foreknew the options. the northern ten tribes of Israel.
He simply revealed the options in or- God’s desire to preserve by en-
der to bring about repentance for His couraging change in the lives of
greater plan. We would assume that people is manifested in a host of bib-
Nineveh was not one of those “pagan lical situations. For example, at one
cities” as we usually view pagan cit- occasion immediately after their de-
ies. After all, they repented because liverance from Egyptian captivity, He
of the preaching of Jonah. Even Jesus was going to destroy Israel because
of their rebellious attitude. But Moses The principle of prayer in the

prayed and the nation was spared (Ex Christian life presupposes that God
32:4-14). Jeremiah records that God will act on the request of his children.
can determine in an instant whether Prayer is necessary for Christians in
to let a nation stand or fall. Through their walk of life (Rm 12:12). It is a
Jeremiah God revealed what He does part of the Christian armor (Ep 6:13-
among the nations: 18). Paul asked for prayers (Rm
15:30; Ep 6:19; Ph 1:19; Cl 4:3; 1 Th
The instant I speak concerning a na- 5:25; 2 Th 1:1) and practiced such in
tion and concerning a kingdom, to his own life (Rm 1:9; Ep 1:16; 1 Th
pluck up, to pull down, and to de- 1:2). If Paul believed that prayer
stroy it, if that nation against whom changes things, then certainly we can
I have spoken turns from its evil, I believe the same.
will relent of the disaster that I If there is no possibility of God
thought to bring upon it. And the intervening in the affairs of man and
instant I speak concerning a nation the world, then all prayers of the
and concerning a kingdom, to build Christian are simply mental exercises
and to plant it, if it does evil in My of wishful thinking. But such think-
sight so that it does not obey My ing is contrary to the very nature of
voice, then I will relent concerning New Testament teaching on prayer.
the good with which I said I would Any theology that would negate the
benefit it (Jr 18:7-10). power of prayer as taught in the New
Testament must be false. It is the pur-
God deals with individuals as He pose of prayer to bring God’s work-
deals with nations. The events in the ing hand to the aid of the Christian.
lives of individuals greatly depend on Such is an axiomatic truth in refer-
the conduct of their lives. By much ence to living the gospel. Therefore,
prayer, however, things can be the Christian can change things by
changed. Jesus said, “If you can be- calling on the Father to work in his or
lieve, all things are possible to him her life.
who believes” (Mk 9:23). Through The concept of prayer and fate
repentance God can open up tremen- are opposed to one another. If prayer
dous options. We simply need to pray is to be what the New Testament
in faith for the options. teaches it is, then there is no such
thing as unchangeable fate or predes-
C. God changes things for the tination of events.
Christian.
10 - The Nature Of God 70
Because God foreknows the oc- the forward direction by hearing a

currence of all human events or op- prayer in the reverse section. The re-
tions, does not preclude that He has cording is not programmed in order
destined those events or options to to be unchangeable. It is programmed
occur. Hezekiah prayed that the event in order to be changed in response to
of his death be delayed. It was de- the prayers of the saints. Each per-
layed. The city of Nineveh repented son has the privilege of praying in
and their certain destruction was order to place into action one of the
stopped. God does work in the lives many options that God already knows.
of men and women to change things History is a multiple choice of
according to their prayers. possibilities. All the possibilities are
We must keep in mind that we possible, that is, they can happen. We
are not God. We do not think as God. have the choice as to which direction
If we thought as God and understood to take. God can know all the choices.
how God thinks, then we would be We choose the direction. He sets it in
God. The fact is that we are not om- motion. He can foreknow our re-
niscient as God. Therefore, we must quests and the particular course of
not frustrate ourselves concerning history that He will set in motion on
how God both foreknows the events behalf of our requests.
of history, and at the same time does However, let us not conclude that
not predestine such events to happen. He has predestined our requests or the
We must remember that in the direction that results from our choices.
omniscience of God, all history would He has simply foreknown all the op-
be recorded on a video or DVD. The tions. We have personally made the
options are all there. God can run the free-moral choice as to which option
video forward or in reverse at will. He of life we want. From there only God
sees all time as a photograph. There- knows the outcome, but He does not
fore, He can put a historical option in predestine.
Chapter 10
THE NATURE OF GOD
We now come to one of the most then the character of God must be
important logical conclusions to the brought into question. If individuals
erroneous teaching that people are in- are predestined regardless of their
dividually predestined to their own free-moral choices, then we must re-
fate. If individuals are so predestined, define God after the nature of the doc-
trine of individual predestination. His knowledge and wisdom cannot be

Specifically, we must wonder why compared with the wisdom and
God would create individuals who knowledge of man “because the fool-
would predestined to hell. Why ishness of God is wiser than men” (1
would God show respect of persons Co 1:25). The Bible portrays a God
in order to elect certain ones to lifewho is “wise in heart and mighty in
while at the same time predestining strength” (Jb 9:4). “With Him are
others to hell? Is God so fiendish as wisdom and strength; He has coun-
to determine before creation those sel and understanding” (Jb 12:13).
who would go to hell? “His understanding is infinite” (Ps
The biblical description of the 147:5). God’s wisdom stands alone,
character and nature of God is often that is, there is no humanly imagined
very different from the deities that god that can compare with the true and
men create after their own imagina- living God.
tions and erroneous doctrines. The If we conceive a god in our
harsh gods of vengeance that are pro- imagination that cannot work or know
moted by religiously misguided lead- beyond our thinking, then this god is
ers of false religions rely on fear asno greater than our imagination. He
the primary motivation for obedience. is no greater than the limits of our
With the God that is revealed in the thinking. If God is viewed to be no
Old and New Testaments it is differ- greater than the wisdom of man, then
ent. The God of the Bible is wise, this god is limited to the wisdom of
benevolent, merciful, loving and just.man. False gods, therefore, are always
He motivates by love and grace (1 Co handicapped by the limited wisdom
15:10; 1 Jn 4:19). These characteris- of those who conceive them after their
tics contradict the image of God that own imagination.
the teachers of the doctrine of un- This brings us to the point. Theo-
changeable predestination of indi- logians have had a difficult time un-
viduals would have us believe. Con- derstanding how God could foreknow
sider the following characteristics ofsomething without having predes-
God in relation to the doctrine of in-tined that something to occur. For
dividual predestination: example, God knew that we would
obey the gospel. But how could He
A. God is omniscient. know such without having predes-
tined our obedience? Because we do
The God of the Bible is wise and not understand how God can fore-
knowledgeable above all His creation. know without predestining does not
mean that He cannot do such. Our 20:6). David said, “Remember, O

feeble limitations of knowledge and Lord, Your tender mercies and Your
wisdom must not limit God. If we do lovingkindness, for they have been
place limitations on His foreknowl- from of old” (Ps 25:6; see also Ps
edge, then we are creating a god we 31:7; 36:5; 57:10; 68:5).
can fully understand. We have just It would certainly be contrary to
created an idol god. We must con- the benevolent and merciful charac-
tinually remind ourselves that “His ter of God to create individuals upon
judgments and ways [are] past find- whom He could have no mercy con-
ing out” (Rm 11:33; see Ep 3:20). cerning their salvation. In fact, the
Here is another point. If men are Bible pictures God grieving over the
unchangeably predestined to hell at sins of men. He grieved over the
the time of birth, then we would cer- wicked state of man before the flood
tainly question the wisdom of God. of Noah’s day (Gn 6:5,6). He grieved
What wisdom would be seen in such over the sins of Israel (See Ex 32:8;
an act on the part of God? Why would Jr 7:31; 19:5). God grieves over our
God be so cruel as to predestine one sin today. Peter revealed that God “is
to destruction without that person longsuffering toward us, not willing
having an opportunity for life? In fact, that any should perish but that all
if God so predestined individuals, we should come to repentance” (2 Pt
would question His very character. Is 3:9).
God fiendish? Why would God cre- God does not individually pre-
ate individuals that He has predes- destine us to die in sin. This is not
tined to destruction? This is illogi- His nature. Because of His grief over
cal. This is thinking that does not our sin, He predestined a plan that
come from the wise God we read would deliver us from sin. He gives
about in the Bible. It is thinking that us the opportunity, therefore, of com-
comes from irrational theologians ing to Him in faith in order to be de-
who seek to create a god in their livered from our sin.
minds that they can figure out. The fact that God grieves over
the sinfulness of men is proof that He
B. God is loving, benevolent and has given us the ability to choose our
merciful. own destiny. Our view of God,
therefore, must not be so contradic-
God said that He shows “mercy tory as to make Him grieve over the
to thousands, to those who love Me certain destruction of the wicked
and keep My commandments” (Ex He has individually predestined in
the first place. Why would He grieve it was expressed at the cross. What
over those He has predestined to de- sincerity would be expressed in the
struction? death of Jesus for those who were al-
God grieves because He is lov- ready predestined to life? What sin-
ing, benevolent and merciful. God’s cerity would be expressed in Jesus
grief over man’s sin makes sense dying for those who were not able to
only if man has the ability to deter- respond to the gospel of the cross? In
mine his own eternal destiny in re- fact, if individuals were already pre-
sponse to the will of God. God’s destined, why send Jesus in the first
grief makes sense only if men and place? The incarnation and crucifix-
women have a free-moral choice to ion would certainly be questionable
choose life by accepting the love of on the part of God if all things were
God to save them through Jesus. He unchangeably set in order before cre-
grieves because we do not choose life. ation.
When individuals reject the gospel If individuals were already pre-
gift of the God who “so loved the destined to either life or death at the
world that He gave His only begotten time Jesus showed up on earth, then
Son” (Jn 3:16), then they cause grief why all the trouble of going to the
in the heart of this benevolent and cross? Is God playing games? If in-
merciful God. dividual predestination is true, then
the Bible would teach such. We
C. God is sincere. would thus know that God had indi-
vidually predestined us to either
God was sincere in sending Jesus heaven or hell. In knowing this,
as a sacrifice for sin. The sending of would we not question God’s purpose
His Son into the world was a sincere in going through the difficult plan of
effort on God’s part to present an op- bringing Jesus through the seed of
portunity for men to be saved by His woman to the cross for the atonement
grace. He “so loved the world” that of those who were already destined
He was willing to give His only Son to heaven? The fact is that we would
(Jn 3:16). However, if the Father sent question God’s sincerity for we would
His Son while knowing that His death conclude that He is playing some sal-
would be futile in rescuing those who vational game with us.
were individually predestined to dam-
nation, we would seriously question D. God is just.
His sincerity. Not only that, we would
seriously question the love of God as God is “a just God” (Is 45:21).
“There is no iniquity with the Lord judgment while at the same time hav-
our God, no partiality, nor taking of ing already determined the verdict.
bribes” (2 Ch 19:7). He will judge Have men created a god with a smirky
“without partiality” (1 Pt 1:17). Be- smile on his face as he assigns the
cause of this, His judgments will al- wicked to a hell that they have already
ways be upright (Ps 119:137). There- been destined to go before the creation
fore, God could never condemn one of the world? To answer this ques-
to hell that He either created to be tion properly reveals the hideousness
predestined to such or had subjec- of the doctrine of individual predesti-
tively influenced to sin. This is why nation in its attack against the just God
James said that “God cannot be of the Bible. Only a fiendish god
tempted by evil. Nor does He Him- would predestine one to hell.
self tempt anyone” (Js 1:13). Sin-
ners could not be blamed for sinning E. God is patient.
against God’s moral laws if they were
predestined to do so. They could not Peter wrote that God “is
be judged for breaking those laws if longsuffering toward us, not willing
God created them with a spirit that that any should perish but that all
was inclined to sin. should come to repentance” (2 Pt
Individual predestination stands 3:9). It is the nature of God to be pa-
in contrast to the justice of God. In tient with man as he struggles with
other words, if we are individually himself in a world of making choices.
predestined to either life or death, God During the days of Noah every imagi-
cannot stand just in judgment. In fact, nation of man became evil (Gn 6:5).
all the talk about judgment is sense- Nevertheless, “the longsuffering of
less if destinies have already been as- God waited in the days of Noah while
signed. the ark was being prepared” (1 Pt
The concept of the future real- 3:20). It is God’s nature to be patient
ity of judgment exists only on the with us as we learn lessons of life in
basis that individuals will be held order to keep ourselves from the evil
accountable for their actions. And one.
individuals can be held accountable However, if individuals are pre-
only if they are truly free-moral destined to hell, there is no reason for
agents. God to be patient with doomed indi-
The dilemma for those who be- viduals. For what would He be pa-
lieve in individual predestination is to tient? Is He simply being patient for
figure out how God can stand just in the time He has set to destroy the
11 - God’s Gospel Work 75
wicked? Peter stated that He is pa- vidual to sin. He must also have cre-
tient with men. God is patient for the ated man to be truly free without es-
repentance of all men. This patience tablishing eternal destinies apart from
of God is in reference to men, not the free choice of each individual. If
events that God has supposedly we contend that God does assign des-
planned in the future. He is patient tinies apart from our choices, then we
with men in their struggles to bring are judging God to be unjust. We
their lives into harmony with His will. would conclude that His redemptive
But if there are those who are acts are not sincere. He would not be
unchangeably destined to hell, God’s a benevolent and merciful God. We
patience is of no use for them. would question the wisdom of God.
For this reason, we conclude that the
The fact that men often cannot doctrine of individual predestination
understand that God can foreknow attacks the very nature of God. The
something without having predes- god of those who believe in individual
tined it to happen, is proof that even predestination cannot be the God of
God’s foolishness is wiser than the the Bible. The God of the Bible does
wisdom of men. In order for God to not desire that any should perish, and
judge without respect of persons, He thus, He has given every man the op-
must not tempt or influence any indi- portunity to seek Him (See Rm 1:20).
Chapter 11
GOD’S GOSPEL WORK
The preceding chapters lay the ticular texts that “appear” to affirm
foundational concepts for understand- individual predestination. These texts
ing any particular context of scripture are then taken out of the biblical con-
in reference to the salvation of man. text of God’s eternal plan of redemp-
If the preceding truths are understood, tion. They are thus interpreted in a
then there is little problem in under- manner that contradicts the whole
standing certain “proof texts” that context of the Bible’s definition of
have been twisted out of context in God’s foreknowledge and eternal
order to prove the doctrine of indi- plan.
vidual election and predestination. In studying particular passages,
What has usually led people to we must first establish fundamental
misunderstand the foreknowledge of biblical teachings, and then, allow
God is that they have scurried to par- these teachings to direct our under-
standing of specific texts. If we gen- Paul used the lives of two indi-
erate an interpretation that contradicts viduals in Romans 9 in order to illus-
a fundamental principle, then we trate his case concerning the work of
know that our interpretation of any God to bring about the revelation of
specific text is wrong. This principle the gospel. The first work of God in-
of Bible study is crucial to the under- volved His choice of Jacob over Esau.
standing of predestination in reference The second involved God’s raising up
to the church. Unless one establishes of Pharaoh in Egypt in order to ac-
an overall view of God’s purpose and complish His work through the nation
work in saving man, he or she will of Israel.
become confused with some scrip- Paul wrote concerning God’s
tures that deal with the predestination plan through Jacob, “Jacob I have
of the church. loved, but Esau I have hated” (Rm
There are various scriptures that 9:13). Romans 9 is used to teach that
are used by some to teach the doc- God chose, and then individually pre-
trines of unconditional election and destined Jacob, to continue the seed-
individual predestination. These are line of the nation of Israel. He did
classic examples of interpreter who this because of His unconditional fa-
take scriptures out of the context of vor (“love”) of him over Esau. Some
God’s fundamental principle of His have supposed that God chose Jacob
gospel plan of redemption. Taking a because He supposedly loved him
passage out of its natural context in more than Esau in an emotional sense.
order to teach an erroneous doctrine However, this scripture is not talking
is certainly unjustified. However, about the predestination of individu-
making a passage contradict funda- als to either heaven or hell. It is talk-
mental biblical teaching is inexcus- ing about lineage and the preserva-
able. The following are cases where tion of the seedline heritage of Abra-
some have many times misunderstood ham. Paul is emphasizing the lineage
the work of God in the lives of men. of the one through whom the Bless-
Many have misunderstood these pas- ing of Abraham would come into the
sages simply because they have ap- world to bless all nations.
proached these specific statements of
scripture with the preconceived idea 1. God raised up Jacob. Un-
of individual election and predestina- derstanding Paul’s thoughts of verses
tion. 11-24 of Romans 9 clears up most of
the misunderstanding concerning the
A. God chose Jacob over Esau. interpretation this text. The follow-
ing are the important thoughts of the the nature of the one on whom He has
chapter to remember: “compassion” (Rm 9:17,18). In Ro-
mans 9, the compassion of God re-
a. God chose Jacob. Before fers to God’s choosing of Jacob’s
they were born, God chose one of seedline as the heritage from which
Isaac’s sons to continue the blessing the nation of Israel was to come,
(Jacob) and one for disfavor in con- and eventually, the Messiah. Paul
tinuing the heritage (Esau) (Rm 9:11- was saying that God has the right to
13). The one who would continue the choose Jacob over Esau in order that
seedline Blessing would be the one His gospel plan of redemption be car-
through whom the seedline would ried out through Jacob’s descendants.
continue in order to fulfill the prom- We must keep in mind that Paul
ised to Abraham (Gn 12:3). Paul used the words “compassion” and
wrote of God’s choice, “Jacob I have “mercy” only to indicate God’s desire
“loved, but Esau I have hated” (Rm to choose one son through whom the
9:13; see Ml 1:2,3). Paul used the promise of a nation would come.
words “loved” and “hated” to express These terms were not used to indicate
God’s emphatic choice of Jacob over God’s feelings toward either son.
Esau. c. God is the potter. In Ro-
The choice of Jacob over Esau mans 9:21 Paul asks, “Does not the
simply meant that Esau was not cho- potter have power over the clay, from
sen. Paul’s use of these emphatic the same lump to make one vessel for
words must not be understood to con- honor and another for dishonor?”
vey an emotional feeling of God that The potter (God) has the right to mold
He respected Jacob over Esau. The the clay as He so chooses (Rm 9:19-
use of the words simply refers to 24).
choice. God chose Jacob but did not We must keep in mind that Ro-
choose Esau. Through Jacob the mans 9 is talking about God’s unfold-
seedline would continue through ing of His plan of redemption for man
whom the Seed would come. through Israel before the actual plan
b. God chose a nation. In was made known through Jesus. He
Romans 9:15 Paul wrote, “I will have was not discussing the personal sal-
mercy on whomever I will have mercy, vation of either Jacob or Esau.
and I will have compassion on whom- Paul’s argument in Romans 9 refers
ever I will have compassion.” It is to the nation of Israel, not to the indi-
God’s right to have “compassion” on viduals of either Jacob or Esau.
whom He so chooses, regardless of Romans 9 does not teach that
God would unconditionally elect and and whom He wills He hardens.

predestine the salvation of individu-
als. Paul does not discuss the salva- God does not unconditionally
tion of either Jacob or Esau. How-
harden individual hearts. He did not
ever, God could and did foreknow the
directly harden Pharaoh. Pharaoh’s
righteousness of Jacob over Esau, and
heart was hard before God called Is-
thus, He selected Jacob as the one
rael out of Egyptian captivity. God’s
through whom the nation of Israel
command to let Israel go only pro-
would be developed. vided an opportunity for arrogant
Verses 12 and 13 of Romans 9
Pharaoh to harden his attitude
refer to the descendants of Jacob and
against God’s will. When proud and
Esau, not to their personal eternal des-
arrogant men as Pharaoh confront
tinies (See Gn 25:21-23). God or-
God’s will, their hearts are hardened
dained that through the descendants
even more. In fact, Exodus 8:15,32
of Jacob (Israel) the Christ would
and 9:34 state that Pharaoh hard-
come to bless all nations. This was
ened his own heart against God.
God’s predestined plan. Romans 9:19-24 teaches that
Because He saw the nation of
God molds and controls nations (See
Israel coming forth from the descen-
Jr 18:1-10; Rm 13:1,2). He works in
dants of Jacob, He chose Jacob. His
the lives of individuals who represent
foreknowledge was the basis uponnations in order to “make known the
which the choosing of Jacob was riches of His glory on the vessels of
made. God foresaw the results ofmercy” (Rm 9:23). In the context of
Jacob's free-moral choices in life,
Romans 9, therefore, Paul is discuss-
and thus, chose Jacob as the oneing God’s work among nations. He
through whom the foreseen nationuses individuals to represent those
of Israel would come. nations. He used Jacob to represent
the nation of Israel. He used Pharaoh
2. God raised up Pharaoh. In to represent Egypt.
Romans 9:17,18 Paul wrote,
JACOB PHARAOH
For the Scripture says to Pharaoh,
“Even for this same purpose I have
raised you up, that I might show My Nation Nation
of of
power in you, and that My name might
Israel Egypt
be declared in all the earth.” There-
fore He has mercy on whom He wills,

It was God’s right to choose deeds. The problem with such a sys-
whom He wills in order to bring about tem is that “there is none righteous,
His gospel plan of redemption. There- no, not one” (Rm 3:10). “All have
fore, of the two sons of Isaac (Jacob sinned and fallen short of the glory
and Esau), He chose the descendants of God” (Rm 3:23). Paul’s argument
of Jacob to be the nation through is that we are justified by God’s grace
whom the Messiah would come. Ro- (Rm 5:1,2). Because of God’s mercy,
mans 9 is not a discussion of the per- Jesus was sent forth as an atoning sac-
sonal salvation of either Jacob or rifice for our sins (Rm 5:8). Jesus did
Esau. Paul is discussing the choos- not come because of our goodness,
ing of a nation. This nation was four nor did He come because we earned
hundred years later called out of Egyp- a right to His atonement on the cross
tian captivity. by our works of law. Legalistic Jews
In God’s calling of His people thought they had earned the gift of
out of Egyptian captivity, Pharaoh’s grace because of their heritage from
heart was hardened more by his per- Abraham and because they had been
sonal rejection of the will of God. custodians of the law. They were
Nevertheless, the nation of Egypt wrong.
could not stop the work of God to In Romans 9 Paul reminded the
bring forth the nation of Israel. Re- Jews that the true sons of God are such
gardless of Pharaoh’s hardened lead- through faith. “For they are not all
ership, Israel was born as a nation Israel who are of Israel” (Rm 9:6).
when she came forth from Egyptian Those who were descendants of Abra-
captivity. ham through Jacob were not the true
3. Review of Romans 9: In or- children of God, “but the children of
der to understand the specifics of the promise are counted as the seed”
Romans 9, one must continue the (Rm 9:8). This was the promise to
theme of the argument of Paul that is Abraham that in him all nations of the
stated in Romans 3:20: “Therefore, by earth would be blessed through the
the deeds of the law no flesh will be redemption of Christ (Gn 12:3). The
justified in His sight” (See Gl 2:16). promise was given through grace, not
This truth is based on God’s plan of because of the works of Abraham
salvation, that it is by grace and faith, whom the Jews wrongfully perceived
for “the just shall live by faith” (Rm had earned it. The promise was given
1:17; Hb 10:38; Gl 3:11). to all men and was received upon the
Israel sought justification basis of faith, not meritorious works
through law-keeping and meritorious of law.
The promise and work of God work because of grace, not because
through Abraham’s descendants was of Jacob’s works of law.
foreknown, and thus, planned by God Paul extended his argument even
before those who would usher the plan to Pharaoh, for God intended to use
into the world were born. Paul’s ar- Pharaoh in order to give birth to the
gument is that such had to be the case nation of Israel. He said of Pharaoh,
in order that God’s work not come “Even for this same purpose I have
about because of the performance of raised you up” (Rm 9:17). He raised
those He used to bring it about. He up Pharaoh to manifest His power to
wrote, carry out His plan through Israel.
Therefore, because of His
For the children not yet born, not foreplanning to bring forth Israel
having done any good or evil, that through Jacob, and finally the Mes-
the purpose of God according to elec- siah, “He has mercy on whom He
tion might stand, not of works but of wills, and whom He wills He hard-
Him who calls (Rm 9:11). ens” (Rm 9:18). God “willed” His
work when the events were taking
Therefore, before Jacob was born, place because He had foreplanned the
God had already foreknown, and thus, nation through whom the Christ
foreplanned His fulfillment of the would come.
promise through Jacob, not Esau. Lest we accuse God of unjust
We must not, therefore, accuse wrath against those whom He fore-
God of unrighteousness for choosing knew would harden themselves
Jacob (Rm 9:14). God foreplanned against His will, Paul reminds us that
His work of redemption in order to God uses the rebellion of man to
show His mercy, that it is not depen- manifest His longsuffering to carry
dent upon the works of man. Paul out His plan. Paul asked,
stated, “So then it is not him who
wills, nor of him who runs, but of God What if God, wanting to show His
who shows mercy” (Rm 9:16). Paul wrath and to make His power known,
later explained in Romans, “And if by endured with much longsuffering the
grace, then it is no longer of works; vessels of wrath prepared for destruc-
otherwise grace is no longer grace” tion? (Rm 9:22).
(Rm 11:6). Therefore, the plan to
work through Jacob had to be made It is not that God made the re-
before Jacob was born in order that bellious to be hardened. God’s work
we understand that the plan was God’s only presented the opportunity
wherein they would reveal their hard- to the Father and be saved unless God
ened hearts. In reference to the righ- personally draws him. It is errone-
teous, Paul continued, ously affirmed that God personally
draws one because he or she has been
And that He might make known the individually predestined and called
riches of His glory on the vessels of unto eternal glory. In order to be
mercy, which He had prepared be- drawn, it is believed that God sends
forehand for glory, even us whom He forth the Holy Spirit in order to moti-
called, not of the Jews only, but also vate one to respond to the preached
of the Gentiles? (Rm 9:23,24). word. However, we should take an-
other look at this passage.
The plan was revealed, therefore,
in order to manifest the graciousness 1. We are drawn on God’s
of God. His grace and mercy were terms. It is true that no one can come
not generated in response to the sup- to God unless he is drawn by God.
posed righteousness or works of law One cannot come to God on his own
by those who enjoyed the blessings terms. God draws men on His terms,
of His plan. The plan was foreplanned and those terms are obedience to the
in order that it might be a manifesta- gospel. The drawing power is the
tion of God’s grace and mercy (See gospel, “for it is the power of God to
Ep 2:4,5). salvation” (Rm 1:16). This is why
Jesus said, “Therefore everyone who
B. Drawn by the gospel. has heard and learned from the Fa-
ther comes to me” (Jn 6:45). When
Jesus said, one is taught of the love of God that
was manifested on the cross, he is
No one can come to Me unless the moved to respond to God’s grace.
Father who sent Me draws him; and John wrote, “We love because He first
I will raise him up at the last day. It loved us” (1 Jn 4:19). God’s love is
is written in the prophets, “And they the drawing power. In order to know
shall all be taught by God.” There- of this love, and thus be drawn to God,
fore everyone who has heard and one must hear and learn the gospel.
learned from the Father comes to Me The preceding is revealed in
(Jn 6:44,45). Paul’s statement of 2 Thessalonians
2:14: “To which He called you by our
John 6:44,45 has been used to gospel, for the obtaining of the glory
teach that no one can possibly come of our Lord Jesus Christ.” People are
called into the body of Christ by the ity of being drawn on the shoulders
appeal of the gospel of God’s grace. of those who are taught the gospel.
Paul wrote to the Corinthians, “For In other words, in order to be taught,
in Christ Jesus I have begotten you and thus, drawn to Jesus by the Fa-
through the gospel” (1 Co 4:15). It ther, a person must free-morally make
is the same today. It is the gospel that a decision to respond to God’s call
draws men and women into Christ. through Jesus.
This is exactly what Jesus was saying 4. We are drawn by the gospel.
in John 6:45. When one believes the We must always remember that God
gospel of Jesus is drawn to the Fa- calls individuals today through the
ther. gospel. This important concept is
2. We are drawn by being clearly taught by Paul in 2 Thessalo-
taught. Verse 44 of John 6 does not nians 2:13,14:
explain how one is drawn to Jesus.
Jesus simply stated that one cannot But we are bound to give thanks to
come to Him unless he is drawn. God always for you, brethren beloved
Verse 45 is the explanation as to how by the Lord, because God from the
one is drawn. One must be taught. beginning chose you for salvation
He must be taught by hearing and through sanctification by the Spirit
learning. “Taught” refers to teach- and belief in the truth, to which He
ers who teach. However, “hear” and called you by our gospel, for the ob-
“learn” refer to those who are taught. taining of the glory of our Lord Jesus
One must make a voluntary choice to Christ.
be a ready listener and learner of Jesus
before he or she can be drawn to Jesus In order for anyone to be drawn
(See At 17:11). to Jesus, he or she must hear the good
3. We are drawn to make free- news of Jesus’ death for our sins. One
moral choices. In order to come to must hear of His resurrection for our
the Father, one must be willing to be hope. This is the drawing power of
drawn. Some of Jesus’ audience God. When we respond to the cross,
were not willing. To them He said, we have been drawn to Jesus. What
“But you are not willing to come to Jesus said is true. “Therefore every
Me that you may have life” (Jn 5:40; one who has heard and learned from
see Mt 23:37). Therefore, before one the Father comes to Me” (Jn 6:45).
can be drawn to Christ, he or she must We retain our free-moral agency
willingly hear and learn of the gospel to choose our salvation if we are al-
of Jesus. This places the responsibil- lowed to be willingly drawn to God
through the gospel. When we are And you shall know the truth, and
taught the gospel, we are allowed to the truth shall make you free.”
make a free-moral choice concerning The Jews did not understand
obedience. If we obey, then we are Jesus’ teachings because they did not
destined for heaven because we have want to understand. It was of these
made a choice to become a part of the hardened Jews that Jesus said,
church that has been predestined to “Therefore I speak to them in
heaven. However, if we choose not parables, because seeing they do not
to obey the gospel, then we are des- see, and hearing they do not hear,
tined to hell. nor do they understand” (Mt 13:13;
see 13:14-17). The Jews thought they
C. Open hearts understand. knew God, but they had fabricated a
religion after the traditions of the fa-
In John 8:42,43 John recorded, thers. Any teaching that was contrary
to this religion was assumed to be
If God were your Father, you would false. Therefore, they could not see
love Me, for I proceeded forth and the truth of what Jesus spoke because
came from God; nor have I come of they were looking through their tra-
Myself, but He sent Me. Why do you ditions that blinded them.
not understand My speech? Because If one has a submissive heart to
you are not able to listen to My word. the will of Jesus, he or she can under-
stand the words of Jesus. However,
This statement of Jesus is often those who are hardened against His
used to teach that certain individuals word will certainly not understand His
are predestined to destruction, and word. Such are as those who are “al-
thus, they cannot understand Jesus’ ways learning and never able to come
teachings. It is taught that one can- to the knowledge of the truth” (2 Tm
not understand because he or she is 3:7).
not of those who are predestined to
obedience and life. D. All can follow Jesus.
The Jews in the context of John
8:42,43 did not understand Jesus be- Jesus said,
cause of what is said in verses 24,31,
and 32. Jesus said, “If you do not My sheep hear My voice, and I know
believe that I am He, you will die in them, and they follow Me. And I give
your sins.” “If you abide in My them eternal life, and they shall never
word, you are My disciples indeed. perish; neither shall anyone snatch

them out of My hand (Jn 10:27-29). lieved in and followed the shepherd.
The sheep are the obedient believers
This statement of Jesus is used who are listening to the instructions
to teach that some are individually of the shepherd. They are the ones
predestined to be the sheep of Jesus about whom Jesus said, “He who be-
and some are predestined not to be lieves in the Son has everlasting life”
sheep. However, there are some im- (Jn 3:36). Those who believe “walk
portant thoughts in the context of this in the light” (1 Jn 1:7). They are obe-
verse that make this interpretation dient to the will of the Father. This is
impossible. what makes them the flock of God.
John 10:27,28 is not saying that They cannot be snatched out of the
one cannot be a sheep of Jesus. This hand of the Savior simply because
is true because of Jesus’ plea to these they have chosen to be obedient to the
people in verse 38. He pled, “Though will of the Shepherd.
you do not believe Me, believe the Jesus said, “No one is able to
works, that you may know and believe snatch them out of My Father’s
that the Father is in Me, and I in hand.” The point is that no one out-
Him.” Jesus knew that if they ac- side the mental and moral character
cepted the miraculous works that He of the believer himself is able to take
worked, then they would have to re- the believer from the flock. Each be-
consider who He was. Nicodemus lieving sheep must make an individual
was such a person. He came to Jesus free-moral choice to stay with the
and said, “Rabbi, we know that You flock. No one can subject the sheep
are a teacher come from God; for no to leave the flock against their will.
one can do these signs that You do If one leaves the flock, therefore,
unless God is with him” (Jn 3:2). as an apostate believer, he or she is
Jesus presented His miraculous totally responsible for his or her own
works to be proof of His sonship (See sin. Jesus simply places the respon-
Jn 20:30,31). His audience had to sibility for faithfulness on the shoul-
make a decision concerning this ders of each believer. Each sheep
proof. Their opportunity to make a must make a decision to stay with the
decision concerning the proof meant flock.
that they were responsible for them- What Jesus was teaching in John
selves. They could become sheep if 10:27-29, therefore, is the exact op-
they accepted the proof. posite of how some use the passage
Keep in mind also that one is a in teaching the predestination of in-
“sheep” because he or she has be- dividuals. Sheep have chosen to be
of the flock. They have made a choice she had been individually predestined
to follow Jesus. The Devil cannot to eternal life.
voluntarily take away from Jesus any- In the context of Acts 16:14,
one who has made a decision to re- Lydia’s heart was opened by the
main in the flock. The responsibly to preaching of the word of God. She
faithfulness, therefore, is placed upon was disposed to hearing truth, and
the shoulders of the flock, not the when truth was spoken, she lis-
Shepherd. It is the flock that must tened. She already had an open mind
determine to follow Jesus. We are to the teachings of God because she
disciples, not of ourselves, but of was one “who worshiped God”
Jesus. And being a disciple assumes (Compare At 17:11).
we must take ownership of our faith- Some have paralleled the open-
fulness. ing of the understanding of the
apostles in Luke 24:45 with the case
E. Hearts are opened by the gospel. of Lydia. However, there are some
vast differences between these two
Luke recorded, cases. Jesus opened the understand-
ing of the apostles during His earthly
Now a certain woman named Lydia ministry “that they might comprehend
heard us. She was a seller of purple the Scriptures” (Lk 24:45). But this
from the city of Thyatira, who wor- was not in conjunction with their sal-
shiped God. The Lord opened her vation as was with the case of Lydia.
heart to heed the things spoken by Also, it was the apostles’ “understand-
Paul (At 16:14). ing” that was opened, not their hearts.
Jesus opened the apostles’ minds by
This passage is used to teach that inspiration in order that they might un-
God unconditionally chooses to open derstand the prophecies that referred
the hearts and minds of selected indi- to Him. In Lydia’s case, it was a
viduals. They are opened because simple fact of a willing and open heart
God has supposedly unconditionally accepting the message of Paul.
elected before the creation those in- If Lydia’s heart were opened in
dividuals who will be saved. It is as- the same sense as the apostles’ minds
sumed that because Lydia responded were opened, then she still was not
to the preaching of Paul, God had sent saved by such. She and her house-
the Holy Spirit into her heart in order hold had to be baptized for the remis-
that she respond to the message. The sion of sins in order to be saved (See
Spirit was supposedly sent because At 2:38; 22:16). She had to do some-
thing in response to what she heard. men to be saved and to come to the
Simply because her heart was opened knowledge of the truth” (1 Tm 2:4).
did not mean that she need not obey He does not select a few. Jesus prom-
what she heard. The opening of her ised, “If anyone wants to do His will,
heart, therefore, did not refer to her he shall know concerning the doc-
salvation. It referred to her hear- trine” (Jn 7:17). Lydia and her house-
ing the word of God. The fact that hold were desiring to do God’s will.
she and her household were at a com- They worshiped God. Paul’s presence
mon place of prayer is proof that they and preaching only offered the oppor-
were openhearted and devoted indi- tunity for their obedience.
viduals.
The Lord opened her heart to F. The obedient have a receptive
heed the things spoken by Paul. By disposition.
use of the phrase “to heed,” Luke is
directing us to understand that Lydia In Antioch of Pisidia, Paul and
obeyed the things spoken by Paul. Barnabas preached in the synagogue
She obeyed because the Lord had of the Jews. However,
communicated to her through Paul
what she must do in order to be saved. when the Jews saw the multitudes,
She gave heed (obedience) because they were filled with envy; and con-
she was drawn to Jesus through the tradicting and blaspheming, they op-
gospel message of Paul (See Jn posed the things spoken by Paul.
6:44,45). She was a willing listener, Then Paul and Barnabas grew bold
and thus, one who willingly obeyed and said, “It was necessary that the
Paul’s instructions to obey the gospel. word of God should be spoken to you
We must keep in mind that if God first; but since you reject it, and
had subjectively moved Lydia to obey judge yourselves unworthy of ever-
the gospel, then He would have been lasting life, behold, we turn to the
a respecter of persons. Why did not Gentiles” (At 13:45,46).
God open the hearts of all those to
whom Paul preached by the river? Luke records, “Now when the Gen-
The fact that not all responded is evi- tiles heard this, they were glad and
dence that God did not arbitrarily se- glorified the word of the Lord. And
lect Lydia and her household over the as many as had been appointed to
others who were present. eternal life believed” (At 13:48).
God’s grace has been revealed to Acts 13:48 is a passage that is
all men (Ti 2:11). God “desires all often used to assert the teaching that
certain individuals are uncondition- today saved in unbelief? Are they

ally chosen for salvation. However, saved in ignorance?
notice what this verse says in view of The Bible nowhere teaches “sal-
the Greek text. The Greek word vation by ignorance.” Therefore, it is
tetagmenoi is often translated either the responsibility of every Christian
“ordained” or “appointed.” However, to proclaim the gospel to all nations
the better translation of “disposed” as Paul and Barnabas proclaimed the
would be more consistent with the con- good news to the unbelieving Gentiles
text and the fundamental teaching of in Antioch (Mt 28:19,20; Mk
free-moral choice. Therefore, the para- 16:15,16). As a result of their preach-
phrased meaning would be, “Those ing, the Gentiles believed and obeyed
who were of a mind to obey did obey.” the gospel.
The fact that the Jews willfully Acts 18:9,10 is a parallel concept
rejected the gospel of God in verse to the events of Acts 13. Luke re-
46 magnifies the willful acceptance corded,
of the gospel by the Gentiles in verse
48. The Gentiles accepted the gos- Now the Lord spoke to Paul in the
pel, not because they had been pre- night by a vision, “Do not be afraid,
destined or unconditionally elected to but speak, and do not keep silent; for
do so, but because they were of a dis- I am with you, and no one will attack
position to hear and obey. you to hurt you; for I have many
Before Paul and Barnabas ar- people in this city.”
rived in Antioch, the Gentiles of Acts
13 disbelieved. The Bible teaches Those God claimed in Corinth by say-
that all men who disbelieve are con- ing that they were His people, were
demned (See Jn 3:18; Mk 16:16). not the ones who had already obeyed
Were these Gentiles of Acts 13 saved the gospel. These were the ones yet
in unbelief before they had a chance to hear. They were idolaters in
to hear and obey the gospel? If they Corinth who had not yet had the op-
were saved in “unbelief,” then why portunity to hear the gospel. God en-
did Paul and Barnabas undergo all the couraged Paul in this vision, however,
persecution in order to teach them the to stay in Corinth until they had a
gospel? What if Paul and Barnabas chance to hear. And when they heard,
had never gone to Antioch? What if they would immediately obey, for
evangelists today never go to the mil- they were “disposed unto eternal life.”
lions of the world who have never These were “truth seekers” who
heard? Are the millions of the world would respond to the preaching of the
gospel. For this reason God claimed 18:9,10 when the Lord encouraged
them as His people. We must keep in Paul to stay in Corinth, for He said,
mind that there were those who were “I have many people in this city.”
in ignorance of the gospel, and thus, God foreknew the elect, but He did
in unbelief and condemnation. How- not foreordain individuals to be-
ever, those who are disposed unto come the elect. If He individually
eternal life in all the world will obey elected those He would save, then He
if they only have the opportunity to rejected everyone else. In judgment,
hear. If we preach, they will believe. therefore, God would be unjust to
condemn to hell those He refused be-
G. Christians are the elect of God. cause they had no say in their judg-
ment of condemnation.
Peter addressed the ... 1 Peter 1:1,2 discusses the elect
as a group, not as individuals. God
... pilgrims of the Dispersion ... elect foreknew that men would be obedi-
according to the foreknowledge of ent to the gospel. This group of obe-
God the Father, in sanctification of dient individuals is the elect. Indi-
the Spirit, for obedience and sprin- viduals become “elect” when they
kling of the blood of Jesus Christ (1 choose to become a part of “the elect.”
Pt 1:1,2). Because they choose obedience to the
gospel, they are predestined with the
From statements as the above, elect to eternal life. This group is the
some have taught that God elected church for which Jesus died. This is
specific individuals to be saved, and what Paul meant when he told the
by this, foreknew their salvation. It Thessalonian saints that God “chose
is taught that God has individually you for salvation through sanctifica-
elected some for obedience and tion by the Spirit and belief in the
cleansing by the blood of Jesus. How- truth” (2 Th 2:13).
ever, there are some fundamental One is chosen when he chooses
problems with this understanding. to become part of the chosen. In this
The belief that God has individu- way God’s justice can stand. Men
ally elected people to be saved is an have a choice. They can determine
attack against both the foreknowledge to obey the gospel and become a part
and justice of God. God can foreknow of the predestined elect, the church.
those who are disposed to obey the However, if one is individually pre-
gospel when they hear. Such fore- destined to be a part of the elect, then
knowledge is manifested in Acts God’s justice falls.
12 - The Results Of Unbelief 89
We must understand the teach- church. One must make an individual

ing concerning the elect in reference decision to become a member of the
to eternal heaven and not in reference predestined group, the church. How-
to coming into the body of the saved. ever, God can foreknow those who are
We must always view the salvation disposed to obedience to the gospel
of people from God’s perspective in as He knew there would be some in
final judgment. He will elect out of Corinth who would listen to and obey
all the world those who will go to Paul the message of the gospel. But
heaven. This group that will be such foreknowledge of individual
elected to go to heaven is presently obedience does not necessitate indi-
and commonly referred to in the New vidual choosing and election by God.
Testament as the church. Every individual has the free-moral
The church is the elect because responsibility to choose to become a
God foreknew and planned that they part of the elect and chosen for
would be justified because of their heaven. But to say that God has indi-
free-moral obedience to the gospel. vidually chosen those who would
He did not elect them to become obey the gospel is to say that God is a
members of the church. However, He respecter of persons. It is also to say
will in final judgment elect the church that He is hardened against those He
to become inhabitants of heaven. The has not individually predestined, but
elect, therefore, refers to going to has condemned to hell without their
heaven, not to becoming a member choosing. Such thinking is entirely
of the church. contrary to the nature of God. Any
God has elected and predestined theology that attacks the loving and
the group called the church to eternal just nature of God must be logically
heaven. Individuals are not predes- wrong.
tined to become members of the
Chapter 12
THE RESULTS OF UNBELIEF
In the context of this book, here God through the cross, are there those
are some interesting questions that who are predestined not to respond to
remind us of how far we have come the love of God with an obedient
in this discussion: Are people predes- faith? No matter what God has done,
tined to disbelieve the gospel? Re- are there those who can never respond
gardless of the appeal of the love of to the love of God because God has
so ordained that they cannot believe when He first revealed the concepts
and obey the gospel? of the words in the Bible.
These are challenging questions The subject of this chapter fo-
if the doctrines of unconditional elec- cuses again our attention on a bibli-
tion and individual predestination are cal definition of faith, obedience and
true. We should also insert the teach- love in relation to our responsibility
ing of original sin, since such a belief toward God. If one is free-morally
would consign babies to eternal de- responsible for his or her own salva-
struction if they die before having the tion, then there will be individual ac-
chance of hearing and responding to countability before God. Free-moral
the gospel. These are questions with responsibility in reference to our sal-
which one must deal if he believes in vation assume that we will be held
such teachings. accountable for our own sins. This is
It is never wise to take any scrip- what Paul meant when he stated,
ture out of its context. Most biblical
interpreters will agree with this prin- For we must all [individually] appear
ciple of Bible interpretation. How- before the judgment seat of Christ,
ever, it is a principle that is commonly so that everyone [individually] may
violated when we investigate errone- receive the things done in the body,
ous teachings from the Bible. In fact, according to what he has done [per-
one could say that any passage that sonally], whether good or bad (2 Co
is taken out of context will teach 5:10).
something that is erroneous in ref-
erence to the context in which it is In the Bible there is a simple re-
used. lationship between faith, love and
When we consider the subjects obedience that must always be under-
of faith, obedience and love, it is im- stood. James expressed it, “Thus also
portant to use biblical definitions of faith by itself, if it does not have
these words and others that originate works, is dead” (Js 2:17). Paul ex-
from their biblical contexts. It is pressed the concept in Galatians 5:6:
important to understand these con- “For in Christ Jesus neither circum-
cepts in the context of action and obe- cision nor uncircumcision avails any-
dience. Because these particular sub- thing, but faith working through
jects have been taken out of their bib- love.” If one does not understand this
lical context, we end up today with a inseparable relationship between
host of definitions that are strange and faith, love and obedience, then he or
foreign to what God originally meant she will misunderstand a host of scrip-
tures that teach the free-moral respon- did: “But the Pharisees and lawyers
sibility of each person. rejected the counsel of God for them-
Because there have been inter- selves” (Lk 7:30). Paul added, “But
preters who have failed to see this re- they have not all obeyed the gospel.
lationship, there has been a great deal For Isaiah says, ‘Lord, who has be-
of confusion propagated concerning lieved our report?’” (Rm 10:16).
passages that emphasize faith. A mis- These who rejected Jesus could
understanding of the inseparable link have obeyed if they had believed.
between faith and obedience is what In passages as 1 Peter 2:8, disobedi-
has led to a misunderstanding of many ence is the same as unbelief. There-
statements in the New Testament that fore, God knew that many would
teach our individual responsibility to stumble through unbelief when Jesus
respond to the gospel. came. The fact that Peter quoted
David (Ps 118:22) and Isaiah (Is 8:14)
A. Unbelief results in disobedi- in the statement proves this point.
ence. Both David and Isaiah prophesied this
“stumbling” many years before its
Peter wrote, actual fulfillment. Their prophecy is
proof that God foreknew (“ap-
Therefore, to you who believe, He is pointed”) those who would reject
precious; but to those who are dis- Jesus. God knew that Jesus would
obedient, “The stone which the build- come to the Jews, but most of the Jews
ers rejected has become the chief would reject Him (See Jn 1:11).
cornerstone,” and “a stone of stum- However, God knew that many
bling and a rock of offence.” They would hear, believe and obey the gos-
stumbled, being disobedient to the pel. Therefore, He foreknew and pre-
word, to which they also were ap- destined the obedient church group
pointed (1 Pt 2:7,8). unto eternal life. This foreknowledge
also assume that the disobedient
Some have used this statement group of unbelievers would be des-
of Peter to teach that God has uncon- tined to destruction. They would be
ditionally appointed some to disbe- so destined, not because they were un-
lieve the gospel. But those about conditionally predetermined to be of
whom Peter here speaks were disobe- this group, but because they individu-
dient because they rejected Jesus. ally would refuse to believe.
They rejected Jesus because of unbe- Through the preaching of the
lief. Luke stated what they actually gospel, one is given a choice by God
to become a member of the church elected and predestined, then he

group that has been predestined to or she cannot be held accountable
eternal life. If one refuses the invita- for sin.
tion to believe in Jesus, then he or she 4. If we are individually elected and
can blame only himself or herself for predestined, God is responsible
remaining a part of those who are des- for bringing a sinner into this
tined to destruction. world, destining him to sin, and
then condemning him to hell for
B. Illogical conclusions result the sin he was destined to com-
from misunderstood scrip- mit.
tures. 5. If we are individually elected and
predestined, sin cannot be the
In order to emphasize the erro- transgression of God’s law if it is
neous nature of a particular belief, it God’s law that sinners transgress
is good to reason to the logical con- His law.
clusion of the teaching itself. This is 6. If we are individually elected and
especially helpful in examining the predestined, faith and obedience
fallacy of unconditional election and have no respect in the eyes of God
individual predestination. In the fol- because God has already destined
lowing points, the erroneous conclu- faith and obedience on the part of
sions of these beliefs are emphasized. the elect.
In other words, if the doctrines of un- 7. If we are individually elected and
conditional election and individual predestined, the suffering and
predestination are true, then the death of Jesus on the cross was
following points would also be true: senseless because the elect had al-
ready been predestined to eternal
ERRONEOUS CONCLUSIONS life.
1. If we are individually elected and 8. If we are individually elected and
predestined, it would be impos- predestined, no one should strive
sible for those whom God had un- to live a righteous and moral life
conditionally elected to so sin as because the destinies of all men
to lose their souls. have already been established and
2. If we are individually elected and cannot be changed.
predestined, it would be impos-
sible for the non-elect to so obey If one believes that individuals
God in order to be saved. are unconditionally elected and indi-
3. If one is not of the individually vidually predestined to either hell or
heaven, then he or she must deal with tinues to be a part of the predestined
these points of logical conclusions. elect. Peter addressed those who are
These are logical conclusions to the the “elect according to the foreknowl-
doctrines of unconditional election edge of God the Father, in sanctifica-
and individual predestination that in tion of the Spirit, for obedience and
themselves prove that the teachings sprinkling of the blood of Jesus
are erroneous. Christ” (1 Pt 1:2). But he also says
We must remind ourselves that to the elect, “Therefore, brethren, be
man is a free-moral individual. God even more diligent to make your call-
created man to be responsible for his ing and election sure, for if you do
own destiny. If one is eternally lost these things you will never stumble”
at the final judgment, God’s justice (2 Pt 1:10). Some did not heed this
stands firm because He created man warning, and thus, Peter wrote of
truly free. God gave man laws by them,
which to direct his paths. It is the re-
sponsibility of each individual to re- For if, after they have escaped the
spond in a favorable manner to the pollutions of the world through the
will of God. If one is lost, he has no knowledge of the Lord and Savior
basis upon which to point an accus- Jesus Christ, they are again en-
ing finger at God for being lost. Be- tangled in them and overcome, the
cause we are free-moral individuals latter end is worse for them than the
means that we will be entirely respon- beginning. For it would have been
sible for our behavior. If we sin better for them not to have known the
against God, then we will be held ac- way of righteouness, than having
countable for those sins. The lost will known it, to turn from the holy com-
have no one to blame for their con- mandment delivered to them (2 Pt
demnation. 2:20,21).
God foreordained that the church
be saved. This was His plan before Those who turn from the group
the creation of the world. Therefore, that is destined to heaven will be lost
all who individually choose to be- because they have individually cho-
come obedient to the gospel are added sen to leave the fellowship of the
to this group that is destined for eter- saved. They will be condemned be-
nal salvation. The Christian’s salva- cause they left the community of those
tion, however, is based on faithful- God will choose out of the world for
ness. By faith and obedience one con- eternal dwelling.

13 - Reality Of Sin And Apostasy 94
Chapter 13
REALITY OF SIN AND APOSTASY
There is a false conclusion that the Bible teaches that one can fall
many people immediately assume from the grace of God. One can so
when they are beginning to under- sin as to be eternally lost.
stand the fact that one is saved, not As we read through the New Tes-
by law-keeping or meritorious works, tament, one of the predominant threats
but by the grace of God. This con- against the church was the work of
clusion is that if one is saved by grace, Satan to deceive the saints. The New
then he cannot fall from grace. This Testament writers continually warned
conclusion results from reasoning that against falling away from the truth of
has not yet transformed from legal the gospel, or returning to that from
thinking to a mind of grace and faith. which they fled in response to the
God’s grace is conditional, and con- gospel. Nevertheless, some disciples
dition means that there are responsi- did not heed these warnings, and thus,
bilities on the part of man. If those apostatized from the faith.
conditions are not met, then the grace When studying the subject of
is not applicable to the salvation of predestination, it is important to un-
one’s soul. derstand that the believer has a free-
Those who invented the doc- moral choice to become a part of the
trines of unconditional election and predestined group, the church. How-
individual predestination misunder- ever, if one is individually predes-
stood the conditions for receiving the tined, then there is no such thing as
gospel of God’s grace. Their misun- apostasy. How can one apostatize
derstanding led them to construct a from that which he or she was never
theology that made it impossible for a part in the first place. If the New
one to fall from grace. Their conclu- Testament teaches that there is such a
sion was that if individuals are uncon- thing as falling away from the faith,
ditionally elected and individually then there can be no such thing as in-
predestined to eternal life, then we dividual predestination.
must assume that the saved cannot fall There are some religious groups,
from the grace of God. If God says however, who teach that once a per-
that the individually predestined are son realizes that he or she is one of
saved, then they cannot fall. How- the chosen, then he or she can never
ever, the conclusion is wrong because so sin as to fall away and be eternally
lost. It is concluded that since the Before their conversion, the Eph-
righteous have been individually esians lived in a sinful behavior that
elected and predestined to heaven was commonly practiced in their cul-
before the creation of the world, they ture. Therefore, they were in sin be-
can never so sin as to lose their souls. cause they were sinning against God.
They will never fall away from the 2. Sin is a particular action of
grace of God, and thus be eternally life. There is also the definition of
lost. However, there are some prin- sin as a particular action which the
cipal biblical teachings that say that a Christian does that is contrary to the
Christian can fall away. will of God. This is the sin John had
in mind in 1 John 2:1: “And if any-
A. The nature of sin. one sins, we have an advocate.” This
is the “occasional” sin that Christians
We must keep in mind the defi- commit but do not practice as a way
nitions of sin that are given in the New of life. Therefore, there is a differ-
Testament. The biblical definition of ence between living in sin and com-
sin helps us understand those teach- mitting a sin. The unrepentant will
ings that are constructed upon the lose his soul for living a life of sin.
foundation of an erroneous concept of The repentant will be forgiven of a sin
sin. As a review of the material of if he or she willingly confesses their
chapter 2, consider the following two sins (See 1 Jn 1:7-9).
points: There is a difference between the
unbeliever who lives in sin and the
1. Sin is a way of life. The word believer who commits sin. The un-
sin is used in the Bible to refer to a believer will be lost because he or she
way of life. In other words, when one did not obey the gospel (See 2 Th 1:7-
continues in the practice of sin in gen- 9). The believer who continues in a
eral, he or she does what Paul re- sin will be lost because he or she is
minded the Ephesians concerning unrepentant of a particular sin in life
their former manner of life “in which for which he or she will not repent
[sin] you once walked according to (See Hb 10:26; 1 Jn 5:16). There are
the course of this world ... in the lust also the periodic sins of the believer’s
of the flesh, fulfilling the desires of life for which he continues to repent
the flesh and of the mind” (Ep 2:2,3). and confess (See 1 Jn 1:9; 2:1). Such
John explained that this is the one who sins are covered by the blood of Jesus
“walks in darkness” (1 Jn 1:5-10). as we struggle to walk in the light.

B. The result of sin is separation still free-moral individuals with the

and death. freedom to make choices. God does
not make us robots. For this reason,
It is important to remember what Paul exhorts Christians, “Awake to
sin does to our relationship with God. righteousness, and do not sin” (1 Co
All unbelievers are in sin, for all have 15:34; see Ep 4:26).
sinned (Rm 3:9,10,23). Sin in the life Because of the worldly desire of
of the individual separates one from men to seek pleasure by following
God (Is 59:1,2). And in separation after lust in a sinful manner (See Rm
from God there is spiritual death (Rm 8:12,13), Paul said, “But I discipline
5:12; 6:23). The result of sin is sepa- my body and bring it into subjection”
ration from God and the result of sepa- (1 Co 9:27). He was warning every
ration from God is spiritual death. Christian concerning the deceitfulness
Whenever we think of sin, therefore, of sin in one’s life. The Christian can
we must think of spiritual death and fall into willful sin, or unrepentant sin,
eternal separation from God. for which there is no forgiveness (Hb
6:4-6; 10:26).
The Christian’s salvation as a
result of obedience to the gospel in
GOD SIN MAN baptism is conditional. The condi-
tion is that Christians must remain
“faithful.” Paul warned the Christians
in Rome, “For if you live according
1. All have sinned against God. to the flesh you will die” (Rm 8:13).
“There is none righteous, no, not The salvation of Christians is at least
one” (Rm 3:10), “for all have sinned based on the following conditions:
and fall short of the glory of God”
(Rm 3:23). “For there is not a just FAITHFULNESS
man on earth who does good and does 1. We must hold fast to the word of
not sin” (Ec 7:20). We live in a world God (1 Co 15:2).
of sin. It is true that no one can keep 2. We must be faithful until the end
law perfectly, therefore, all men are (Hb 3:6).
cursed with spiritual death because of 3. We must continue in the faith in
sin. Only through the grace of God this life (Cl 1:23; Hb 10:38).
can we have hope of salvation. 4. We must be faithful even if it
When we become a Christian, we means suffering death (Rv 2:10).
do not lose our ability to sin. We are 5. We must bear fruit (Jn 15:1-7).

6. We must abide in Jesus (Jn 15:4). cussed, we must remember that un-
7. We must walk in the light (1 Jn confessed sin means separation from
1:7). God. The Christian who continues
in an unconfessed sin is spiritually
Even if one carries out in his life separated from God.
all things that are necessary in refer-
ence to the above, he will still sin. No
man can keep God’s law perfectly in
MAN
GOD
order to save himself. One sin makes SIN Spiritually
a sinner and a sinner must call upon SEPARATION Dead
the grace of God for salvation. DEATH in
God says that all are under sin, SIN
and thus, fall short of His glory (Rm
3:10,23). When we come to Jesus,
we must continue to be faithful to our 3. Separation because of sin
commitment to Jesus in order to be causes death. Paul wrote in Romans
eternally saved. We must guard 5:12, “Therefore, just as through one
against returning to the practice of our man sin entered the world, and death
former sinful life lest we are separated through sin.” Adam was the first to
from God. introduce sin into the world. He was
2. Sin separates one from God. the first man to sin, and thus, became
Sin causes spiritual separation from the representative of all people who
God. Spiritual separation from God have sinned. However, when Adam
in life means that one is headed for personally sinned against God, he per-
eternal destruction after the final judg- sonally suffered separation from God.
ment. Isaiah stated, “But your iniq- He spiritually died as a result of his
uities have separated you from your own sin.
God; and your sins have hidden His However, all men are in a simi-
face from you” (Is 59:2). The key lar predicament. The last half of Ro-
word of Isaiah 59:1,2 is separation. mans 5:12 discusses the problem of
Sin, or iniquities, causes one to be all men: “And thus death spread to
spiritually separated from God. Those all men, because all sinned.” God’s
who willfully sin have free-moral judgment concerning sin is, “for the
separated themselves from God be- wages of sin is death” (Rm 6:23). All
cause they have consciously chosen men, therefore, suffer spiritual sepa-
to rebel against His will. Therefore, ration from God. Spiritual death is
whenever the subject of sin is dis- the result of sin.
All men are “dead in trespasses over to the lust of the flesh, and sub-
and sins” (Ep 2:1). The Christian’s sequently lose their souls.
situation, however, is different. John
wrote, “But if we [Christians] walk The conclusion to the above
in the light as He is in the light, we thoughts in relation to the doctrines
have fellowship with one another, and of unconditional election and predes-
the blood of Jesus Christ His Son tination is quite clear. If sin in the
cleanses us from all sin” (1 Jn 1:7). life of every individual is a constant
Nevertheless, Christians must remem- reality, then each person on earth,
ber the warning of James: whether Christian or non-Christian, is
subject to damnation. There are sim-
But each one is tempted when he is ply none who can stand before God
drawn away by his own desires and and claim to be righteous on the merit
enticed. Then when desire has con- of his or her own religiosity. There-
ceived, it gives birth to sin; and sin, fore, all people must seek a solution
when it is fullgrown, brings forth for sin.
death (Js 1:14,15). Paul exhorts individual Chris-
tians to be diligent to keep make their
The Christian, therefore, can be calling sure:
drawn back into a life of sin where he
was spiritually separated from God. Therefore, my beloved, as you have
Therefore, when sin is mentioned always obeyed, not as in my presence
in the Bible we must always think of only, but now much more in my ab-
two consequences: separation and sence, work out your own salvation
death. The result of sin is separation with fear and trembling (Ph 2:12).
from God. The result of separation
from God is spiritual death that will There are a host of similar statements
ultimately result in one’s eternal de- in the Bible. All such statements are
struction from the presence of God. emphasizing the individual responsi-
All men have sinned. All men, bility of each Christian to do as Paul
therefore, must seek for a means to told Timothy, “Take heed to yourself
reconcile themselves to God. That and to the doctrine. Continue in them,
means is the gospel. Christians have for in doing this you will save both
free-morally obeyed the gospel, and yourself and those who hear you” (1
therefore, have contact with the Tm 4:16). If all Christians are so ex-
cleansing blood of Jesus. Neverthe- horted, then the possibility of return-
less, Christians can give themselves ing to a life of sin is real. If we must
14 - Warning Of Apostasy 99
be exhorted to continue faithful, then wasting His time in inspiring warn-

there is the possibility of becoming ings concerning apostasy. If it is im-
unfaithful. Christians can give up possible for the saved to fall from
their salvation by returning to their grace, then there would be no need
former manner of life. It is necessary, for the saved to be warned.
therefore, that Christians “exhort one Another teaching that puts the
another daily, while it is called ‘To- Holy Spirit in a position of wasting
day,’ lest any of you be hardened time is the teaching of salvation by
through the deceitfulness of sin” (Hb grace only. It is true that there is no
3:13). salvation by works of law, for no one
If one is unconditionally elected can keep law perfectly in order to save
and individually predestined to eter- himself (Rm 3:20; Gl 2:16). It is also
nal life, then all the passages in the true that no meritorious deed can
Bible in reference to exhortation to be atone for sin. It is imperative, there-
faithful are actually wasted paper. fore, that we trust in the grace of God
Why would there be all the exhorta- for our salvation. However, our faith-
tion to remain faithful if one cannot ful response to God’s grace is neces-
fall from his or her state of salvation. sary in order to remain within the
If remaining within the saving grace realm of His saving grace. We are
of God is without condition, then cer- saved by grace, but not by grace alone.
tainly the Holy Spirit would have been
Chapter 14
WARNING OF APOSTASY
If the Bible warns Christians not concept of apostasy, then there can be
to sin, then it is possible that Chris- no such doctrines as “once saved, al-
tians can so sin as to lose their souls. ways saved” and “individual predes-
In other words, why would there be tination.” In other words, apostasy as-
warnings given to all Christians con- sumes that one is first in a saved rela-
cerning sin, if all Christians were not tionship with God, and then falls away
able to so sin as to lose their souls? from that relationship. One must first
Christians are saved. But they are not stand just before he or she can apos-
saved in a manner that will not allow tatize from a saved relationship with
them to be lost if they fall back into God. If one is never in a saved rela-
sin. tionship with God, then certainly there
If the New Testament teaches the would be no such thing as turning
away from God in apostasy from the because of their danger of falling into
faith. Therefore, if the concept of sin: “Examine yourselves as to
apostasy is taught in the New Testa- whether you are in the faith. Prove
ment, then the concept of once saved yourselves. Do you not know your-
always saved as a result of being in- selves, that Jesus Christ is in you? —
dividually predestined, does not ex- unless indeed you are disqualified”
ist. The following points prove be- (2 Co 13:5).
yond doubt that a saved person can “Disqualification” means that
turn from his state of salvation: one was first qualified. “Delivered
to Satan” means that one was at one
A. The Corinthian church was time not of Satan. Both of these con-
warned against apostasy. cepts prove that a Christian can be
saved, but lose his or her state of sal-
There are many warnings in the vation because of sin.
New Testament for Christians to take
heed lest they fall from the grace of B. Individuals are warned against
God. These warnings are given to apostasy.
Christians in order to exhort them not
to fall from their state of salvation. Paul did not exclude himself
For example, Paul wrote to the Corin- from the possibility of apostasy. To
thians, “Therefore let him who thinks the Corinthians he wrote, “But I dis-
he stands take heed lest he fall” (1 cipline my body and bring it into sub-
Co 10:12). jection, lest, when I have preached
Concerning a brother who was to others, I myself should become
living in immorality, the Corinthian disqualified” (1 Co 9:27). He also
saints were exhorted to assemble to- gave a personal warning to Timothy.
gether and “deliver such a one to Sa- “Take heed to yourself and to the doc-
tan” (1 Co 5:5). This sinner was first trine” (1 Tm 4:16). “In latter times
in a saved relationship with God. some will depart from the faith, giv-
However, because of his immoral re- ing heed to deceiving spirits and doc-
lationship with another, he was to be trines of demons” (1 Tm 4:1). There-
delivered to Satan. fore, Peter warns Christians to “be-
Because one can so sin as to be ware lest you also fall from your own
lost, one can leave the presence of steadfastness, being led away with
God and be delivered to Satan. Paul the error of the wicked” (2 Pt 3:17).
exhorted all the saints at Corinth to If one departs from the faith, then
continually examine their behavior he first must have been of the faith.
If one is led away to the error of the ment. However, in Acts 20:28-30
wicked, then he first must not have Paul warned that some would fall
been of the wicked. There is thus no away from the faith. In fact, the en-
guarantee that a faithful Christian can- tire church at Ephesus was in a state
not turn away from his or her state of of apostasy by the time John wrote the
salvation. One should not take the book of Revelation. The example of
grace of God for granted by testing the Ephesian church shows beyond
God with disobedience. doubt that even elders and an entire
church can go into apostasy.
C. Elders are warned against
apostasy. D. The Thessalonian church was
warned against apostasy.
When Paul left the Ephesian el-
ders for the last time, he warned them In his last letter to the Thessalo-
against the apostasy that would come nian disciples, Paul warned,
from among themselves.
Let no one deceive you by any means;
Therefore take heed to yourselves and for that Day will not come unless the
to all the flock, .... For I know this, falling away comes first, and the man
that after my departure savage of sin is revealed, the son of perdi-
wolves will come in among you, not tion (2 Th 2:3).
sparing the flock. Also from among
yourselves men will rise up, speak- In this warning Paul stated that the
ing perverse things, to draw away saints can be so deceived as to turn
the disciples after themselves (At away from the truth of the gospel. In
20:28-30). fact, he warns the saints of Thessal-
onica of an inevitable “falling away”
This very apostasy happened. In fact, that would come when the man of sin
the whole church turned from its “first was revealed who would deceive
love” and was warned by Jesus to re- many. This “falling away” referred
pent lest He come on them and re- to the saints, not to unbelievers. The
move their lampstand from its place unbelievers were never in a saved re-
(Rv 2:5). lationship with God where they could
Some elders of the Ephesian “fall away.” Paul’s emphasis, there-
church were first saved and faithful. fore, is on a “falling away” of those
They were such when Paul stood be- who were first saved.
fore them with the preceding state-
There are numerous warnings of Acts 11:21-23; 14:21,22

apostasy throughout the New Testa- 2 Timothy 3:1-15; 4:2-5
ment. Because there is always the Romans 8:12-14
possibility of one being overcome by Hebrews 2:1-3; 6:4-6; 10:26
sin, Christians are warned to “take 1 Corinthians 15:1,2
heed” and to “exhort one another 2 Peter 1:8-11; 2:20-22; 3:16-18
daily ... lest any of you be hardened Colossians 2:4-8,18,19
through the deceitfulness of sin” (Hb 1 John 2:23-25
3:13). Christians are encouraged to
“keep yourselves in the love of God” Christians are saved. They are
(Jd 21) and “to make your calling and warned to “take heed” lest they fall
election sure” (2 Pt 1:10). This is nec- from their salvation. The fact that they
essary, according to Hebrews 12:15, are exhorted to guard against their fall
“lest anyone fall short of the grace of into sin is proof that they are saved.
God.” In Galatians 6:1 Paul exhorted It is also proof that they can so sin as
the Galatians, “Brethren, if a man is to be lost. Christians should take ev-
overtaken in any trespass, you who ery opportunity, therefore, to make
are spiritual restore such a one in a their calling sure. And if any are over-
spirit of gentleness, considering your- taken in sin, stronger Christians
self lest you also be tempted.” should help restore the weak with a
The following are just a few spirit of gentleness, knowing that they
scriptures that warn Christians not to too can fall away.
give up that which they have received Any teaching concerning apos-
because of their obedience to the gos- tasy is teaching against the doctrines
pel. The fact that these warnings ex- of unconditional election and indi-
ist, is evidence that the Christian can vidual predestination. If a saved per-
so sin as to fall away from the grace son can fall from God’s grace, then
of God. God cannot keep one saved. But the
truth is that one can fall from grace,
WARNINGS AGAINST APOSTASY and thus, the teachings of uncondi-
Matthew 24:4,5,11-13 tional election and individual predes-
1 Timothy 3:6; 4:1,16; 6:10-12 tination are not true.

15 - Parables Of Apostasy 103
Chapter 15
PARABLES OF APOSTASY
One of the central themes of the up they were scorched, and because
parables of Jesus is the apostasy of they had no root they withered away.
those who accept the teachings of the And some fell among thorns, and the
kingdom of God, but then fall away. thorns sprang up and choked them
The general message of many (Mt 13:3-8; see vss 18-23; Mk 4:2-
parables is based in the fact that mes- 20; Lk 8:4-15).
sage of the gospel was accepted by
the characters of the parables. How- In the parable of the sower Jesus
ever, after the message was received taught that there were some who “re-
and obeyed, there was a turning away ceived the seed.” They received the
from that message. There is pictured word of God with joy. However, the
in many parables of a falling away cares of the world and the deceitful-
from an established relationship with ness of riches made some unfruitful.
God. Jesus taught that though the Notice the key phrases in this parable
message of the kingdom is often re- that emphasize the concept of apos-
ceived with eagerness, apostasy from tasy: “The birds came and devoured
the kingdom too often occurs. The them ... when the sun was up they were
following parables are key parables scorched ... the thorns sprang up and
that teach the concept of the apostasy choked them.”
of those who turn away from God: The message of this parable is
that different types of hearts receive
A. Parable of the sower: the message of the kingdom. For vari-
ous reasons, however, some give up
In the parable of the sower Jesus the message and turn aside once again
said that some of the seed of the sower to the world. They do so because they
... did not fully understand the impor-
tance of the message.
... fell by the wayside; and the birds
came and devoured them. Some fell B. Parable of the servant:
on stony places, where they did not
have much earth; and they immedi- In the parable of the servant Jesus
ately sprang up because they had no said that the ...
depth of earth. But when the sun was

... evil servant says in his heart, “My have what is yours.” But his lord an-
master is delaying his coming,” and swered and said to him. “You wicked
begins to beat his fellow servants, and lazy servant, you knew that I reap
and to eat and drink with the drunk- where I have not sown, and gather
ards, the master of that servant will where I have not scattered seed” (See
come on a day when he is not look- Mt 25:14-30).
ing for him and at an hour that he is
not aware of, and will cut him in two Jesus said that the master said to this
and appoint him his portion with the servant, “And cast the unprofitable
hypocrites. There shall be weeping servant into the outer darkness. There
and gnashing of teeth (Mt 24:45-51; will be weeping and gnashing of
Lk 12:42-48). teeth.”
The three individuals to whom
The point of the parable of the talents were delivered in this parable
servant is the condemnation of the un- were in the kingdom. Two were
faithful servant. However, he was faithful with the responsibility that
first a faithful servant. He was of was delivered to them. However, one
the kingdom just as the rest of the ser- was unfaithful. He was an “unprofit-
vants. However, because he became able servant.” He was subsequently
unfaithful he was condemned. This cast “into the outer darkness.” Be-
parable clearly teaches that we can cause he was found unprofitable, he
turn from faithfulness to unfaithful- was judged unworthy. Though he was
ness with reference to our relationship found unworthy, he still had the same
with the kingdom. opportunity as the others. He was
considered a servant to whom talents
C. Parable of the talents: were given. As the others, he was one
who was responsible for what was
In the parable of the talents Jesus given.
said the following:
D. Parable of the unforgiving
Then he who had received the one tal- debtor:
ent came and said, “Lord, I knew you
to be a hard man, reaping where you Jesus said concerning the unfor-
have not sown, and gathering where giving servant,
you have not scattered seed. And I
was afraid, and went and hid your But that servant went out and found
talent in the ground. Look, there you one of his fellow servants who owed

him a hundred denarii; and he laid The foolish virgins did not take
hands on him and took him by the sufficient oil in their lamps in order
throat, saying, “Pay me what you to meet the bridegroom. They said to
owe!” the prepared virgins, “Give us some
of your oil, for our lamps are going
The one who owed but could not pay out.” However, the wise virgins
his debt, was unforgiving of one who stated, “No, lest there should not be
owed him. He subsequently cast his enough for us and you; but go rather
debtor into prison. When the master to those who sell, and buy for your-
heard this, he called for the unforgiv- selves.” Jesus continued in the par-
ing servant and said to him, “Should able, “And while they went to buy, the
you not also have had compassion on bridegroom came, and those who
your fellow servant, just as I had pity were ready went in with him to the
on you?” Jesus then stated, “And his wedding; and the door was shut” (See
master was angry, and delivered him Mt 25:1-13).
to the torturers until he should pay Jesus gave the parable of the ten
all that was due to him” (See Mt virgins in order to portray those who
18:23-35). are of the kingdom. Some were pre-
In this parable there are two in- pared to meet the Son of Man. Some
dividuals who are of the kingdom. were not. The point of the parable
However, one became unforgiving. was that being of the kingdom did not
Because of his unforgiving spirit, he guarantee that one would be prepared
was delivered to the tormentors. Jesus to receive the Son.
said concerning him, “And his mas-
ter was angry, and delivered him to Jesus’ message in the parables
the torturers until he should pay all was directed to those who through
that was due to him” (Mt 18:34). faith could understand the message of
Jesus concluded the parable by stat- the parables. In many of His parables
ing, “So My heavenly Father also He taught that there would be those
will do to you if each of you, from who would receive His message.
his heart, does not forgive his brother They had become or would become
his trespasses.” Therefore, one can disciples. However, He stated that
go into apostasy by being unforgiv- some of the many would become un-
ing. fruitful. Because of laziness, irre-
sponsibility, riches, persecutions, and
E. Parable of the ten virgins: a host of other reasons, they would

16 - Case Histories Of Apostasy 106
lose their relationship with the Father. If there is no such thing as individual
Therefore, it is the responsibility of and unconditional election, then there
all disciples to “take heed lest you is no such thing as individual predes-
fall.” tination.
The summation of the teaching The nature of the teaching that
of apostasy in the parables is very one is individually predestinated is
clear. Our conclusion to the apostasy contrary to the nature of man’s free-
that is taught in the parables is a force- moral individuality and accountabil-
ful argument against the belief that ity for sin. All New Testament teach-
God individually elected certain ings, therefore, teach against indi-
people to be saved. If those who were vidual predestination. Since all will
considered faithful servants in the be held accountable for sin, then all
parables fell into unfaithfulness, then must have a right to choose life. And
certainly there is no such thing as if we have a right to choose life, then
God’s individual election of individu- we are not predestined. The saved,
als for salvation and that these indi- therefore, will enjoy heaven because
viduals cannot fall from God’s grace. they made a choice to obey God.
Chapter 16
CASE HISTORIES OF APOSTASY
When studying apostasy, it is to leave the faith. If this is true, then
important to review individual cases certainly no one is so predestined that
in the New Testament where some he or she cannot fall from God’s grace.
saints fall away. There are several
cases where individuals in the New A. The apostasy of Hymanaeus
Testament actually fell away from and Alexander:
their saved relationship with God.
Since these cases of apostasy actually Here is the example of two
happened, then we must conclude that Christians who fell away from the
those who fell away were first with faith. Concerning the case of these
the Lord. two saints, Hymanaeus and
The point here is that if there are Alexander, Paul wrote,
those in the New Testament who were
considered faithful by the Holy Spirit, ... having faith and a good con-
and then fell away, then certainly no science, which some having rejected,
one can be so saved as to not be able concerning the faith have suffered
shipwreck, of whom are Hymanaeus tranged from Christ” (Gl 3:26,27).

and Alexander, whom I delivered to Because of their legal efforts to jus-
Satan that they may learn not to tify themselves, they were falling
blaspheme (1 Tm 1:19,20). away. Paul warned, “I marvel that
you are turning away so soon from
Paul delivered these two “to Satan Him who called you in the grace of
that they may learn not to blas- Christ, to a different gospel” (Gl 1:6).
pheme.” These men were once saved, Could the Galatians have been
but they were delivered unto Satan. severed from Christ if they had not
If they had not been saved, then they first been joined to Him? Could they
could not have been delivered unto be falling away if they had not first
Satan, for they would have already been with Christ in a state of salva-
been in Satan’s possession. They tion? The fact that they would be sev-
were initially faithful, but then they ered from Christ if they resorted to
were delivered to Satan. legal justification validates the fact
that they were once joined to Him.
B. The apostasy of some Galatian Paul’s point here is very clear.
Christians: We are saved by the grace of God. All
who are in the grace of God are saved.
In Galatians 5 Paul revealed the The legalistic teachers of Galatia were
apostasy of some Galatian Christians once in the saving grace of God.
who were resorting to law as a means However, Paul says they are now
of justification. The legalistic teach- fallen from grace because they have
ers of Galatia were attempting to bind sought to be justified by works of law.
law-keeping on the saints as a means In order for one to fall from grace,
of justifying one’s self before God. therefore, he has to first be in the grace
However, in Galatians 5:4 Paul stated of God.
the following concerning those who One very clear teaching of the
would seek to be justified by a legal- letter to the Galatians is that the Ga-
istic observance of law: “You have be- latian saints had come into the saving
come estranged from Christ, you who grace of God. They were saved. Paul
attempt to be justified by law; you said they were so saved, not by per-
have fallen from grace.” fect works of law, but by faith, or trust
This statement is an example of in God’s grace (See Gl 2:16). They
men who were once saved. They were had been freed from the necessity of
in the grace of God. They were first perfect law-keeping in order to be jus-
“of Christ” before they became “es- tified before God (Gl 5:1). They had
been delivered “from this present evil you suppose, will he be thought wor-
age” (Gl 1:4). Nevertheless, they thy who has ... trampled the Son of
were being “bewitched” by those who God underfoot, counted the blood of
were taking them back into law-keep- the covenant by which he was sanc-
ing in order to justify themselves (Gl tified a common thing, and insulted
3:1). the Spirit of grace (Hb 10:29).
They were turning away from
Jesus to another gospel (Gl 1:8). They Such apostates have “turned aside
were turning to a legal justification after Satan” (1 Tm 5:15; see Rm
that would bring only condemnation 11:22). They were once saved, but
(Gl 5:4). They were therefore falling gave up their salvation.
from a saved state in relation to God Notice carefully what Peter said
to a state of condemnation. in the following statement:
C. The apostasy of Demas and For if, after they have escaped the
others: pollutions of the world through the
knowledge of the Lord and Savior
Paul said of Demas, “Demas has Jesus Christ, they are again en-
forsaken me, having loved this present tangled in them and overcome, the
world, and has departed for Thessal- latter end is worse for them than the
onica” (2 Tm 4:10). Demas had “for- beginning. For it would have been
gotten that he was purged from his old better for them not to have known the
sins” (2 Pt 1:9). He, as well as oth- way of righteousness, than having
ers, had forsaken their salvation. They known it, to turn from the holy com-
were once “slaves of sin” (Rm 6:17), mandment delivered to them. But it
and then, they had “tasted the good has happened to them according to
word of God and the powers of the the true proverb: “A dog returns to
age to come” (Hb 6:5). However, his own vomit,” and, “a sow, having
they fell away. Hebrews 6:6 says that washed, to her wallowing in the
it is impossible “to renew them again mire” (2 Pt 2:20-22).
to repentance, since they crucify
again for themselves the Son of God, Peter’s point is that some who
and put Him to an open shame” (Hb were once saved, had fallen away
6:4-6). Of those who would turn to from their salvation. These of whom
the world, the Hebrew writer added, Peter spoke were once in a salvational
relationship with God, but gave up
Of how much worse punishment, do such when they turned again to the
17 - Security Of The Believer 109
world. Those who escape the pollu- they were once lost, then saved, and
tion of the world through the knowl- then they turned again to their former
edge of Christ, and then turn back, are state of condemnation. The New Tes-
as dogs returning to their own vomit. tament teaching concerning the apos-
Such are those as Demas who turn tasy of some who were once saved
back to the world. Men as completely destroys the doctrine that
Hymanaeus and Alexander were de- God has individually predestined
livered to Satan by Paul because they some to eternal life.
fell away from the truth of the gos- The New Testament is filled with
pel. They forgot that they were purged warnings against apostasy (See 2 Co
of all sins. Therefore, they have fallen 13:5; Hb 3:13). Such warnings would
from God’s grace. not make sense if those who were in
We must keep in mind that those fellowship with the saints, but were
in the New Testament who are identi- actually predestined to damnation,
fied as leaving the faith are also iden- had no choice concerning their salva-
tified as once maintaining the faith. tion. If God had already predestined
There can be no “falling away,” “turn- them to condemnation, then there
ing back,” or “turning again” unless would be no sense for the Holy Spirit
one was first in a way to which he can to give warnings concerning apostasy.
turn. In relation to their salvation,
Chapter 17
SECURITY OF THE BELIEVER
One of the precious teachings of obligations. We cannot turn the grace
the New Testament is the security of of God into immoral living (Jd 4). We
the believer that is based upon the cannot sin in order to cause God’s
grace of God. Because of God’s grace to abound (Rm 6:1). We must
grace, the Christian can lay his head remain faithful to our calling. We
down at night and thank God for his must respond to the grace of God (See
salvation. He need not worry about 1 Co 15:10).
self-sanctifying himself through good It is assumed by those who be-
needs. Jesus sanctified him com- lieve and teach individual predestina-
pletely at the cross. Neither his trust tion that one cannot fall from the grace
in his performance of law, for he is of God since he or she has been saved
saved by God’s grace. However, the by God. If individual predestination
point is not that one is saved without is true, then certainly one could not
so sin as to be lost. However, the New teaching that is foreign to the biblical
Testament teaches that one is secure context. The problem with many
in the faith only insofar as one con- unbiblical teachings is that proof texts
tinues in the faith. are often taken out of context in or-
The believer’s salvation is secure der to support some erroneous teach-
because of the grace of God and one’s ing. Therefore, in the following points
walk in the commandments of God. we must examine those proof texts
There are conditions to salvation by that are used to support the teaching
grace. John wrote, “If we walk in the that one cannot fall from grace. These
light as He is in the light .... the blood supposed proof texts must be exam-
of Jesus Christ His Son cleanses us ined in their correct biblical context.
from all sin” (1 Jn 1:7). The condi-
tion for this continual cleansing of sin A. One must continue hearing
is based on the if of John’s statement. and believing.
And the “if” is that we walk in the
light. God’s grace through the cleans- John 5:24 is often used as a text
ing blood of Jesus is effective to those to teach that one cannot fall from the
who maintain an obedient relationship life that he or she has in Christ. Jesus
with God. As long as one continues said, “He who hears My word and
in the faith, he or she is secure. believes in Him who sent Me has ev-
What some have done in their erlasting life, and shall not come into
theology is use those passages that judgment.”
emphasize the security of the saints The words “hear” and “believe”
by the grace of God to support a teach- in this passage are in the present pro-
ing that salvation is secure regardless gressive tense. In other words, Jesus
of one’s response to the gospel. Sal- is saying, “He that keeps on hear-
vation thus becomes secure without ing and believing will not come into
an obedient response. Various texts judgment.” As long as one maintains
are misunderstood to support this er- obedient hearing and believing, he or
roneous understanding. However, she has eternal life and will not face a
familiar texts must always be exam- judgment of condemnation. But when
ined again. one ceases hearing and believing, he
We must remember that it is al- loses his eternal life and will face a
ways necessary to first examine a pas- judgment of condemnation.
sage in its original context. We must We must also keep in mind that
never take a passage out of its con- the words “hear” and “believe” in the
text in order to use it to support a context of Jesus’ statement in John
5:24 refer to the life response of those devour them at will. He devours only
who accept Jesus as the Son of God. those who do that about which James
Reference is not simply to listening warned:
to the words of Jesus and believing
these words. Reference is to the to- But each one is tempted when he is
tality of one’s life in response to what drawn away by his own desires and
he or she hears, and thus, believes. In enticed. Then, when desire has con-
other words, unless one lives the gos- ceived, it gives birth to sin; and sin,
pel that he or she obeyed, then the when it is fullgrown, brings forth
blessings of the gospel in Christ will death (Js 1:14,15).
avail nothing.
When we allow ourselves to be
B. Jesus gives eternal life. drawn away from Jesus by the unlaw-
ful fulfillment of our own lust, then
John 10:27-29 is also used as a Satan, as a roaring lion, will viciously
proof text to teach that God will not devour us. For this reason, the New
allow the saved to be taken from Him. Testament warns about following af-
Jesus said, “And I give them eternal ter the unlawful fulfillment of the lusts
life, and they shall never perish: nei- of the flesh (See Rm 8:12-15; Gl 5:16-
ther shall anyone snatch them out 18).
of My hand.” In view of this text (Jn If one remains faithful to Jesus,
10:28), Paul said that Satan cannot steal him away from
Jesus. Satan’s influence is only over
God is faithful, who will not allow those who allow themselves to be de-
you to be tempted beyond what you ceived. And if one allows himself to
are able, but with the temptation will be deceived, then he will be held ac-
also make the way of escape, that countable for his willingness to be-
you may be able to bear it (1 Co lieve a lie (2 Th 2:10-12).
10:13).
C. Christians will never die.
Therefore, James writes, “Resist the
devil and he will flee from you” (Js John 11:25,26 is used to teach
4:7). Satan has no power to voluntar- that those who believe in Jesus can
ily steal Jesus’ sheep. Satan “walks never die. Jesus promised, “And who-
about like a roaring lion, seeking ever lives and believes in Me shall
whom he may devour” (1 Pt 5:8). But never die” (Jn 11:26). The words
in reference to the saints, he cannot “live” and “believe” in this text are
both present progressive tense. In live in response to the gospel, then he

other words, as long as one contin- will fall from the cleansing blood of
ues to live and believe in Jesus he Jesus that flows from the cross.
will never die. A similar emphatic
statement is made in John 3:36. “He D. The promised Holy Spirit was
who does not believe the Son shall not a seal.
see life.”
The word “believe” in this text Ephesians 1:13,14 is used to sup-
is also present progressive tense. In port the teaching that the Spirit so
other words, and on the other hand, seals one that he or she cannot be “un-
the one who continues to disbelieve sealed.” This passage is used to sup-
will not see life. Therefore, if the one port the claim that the Christian is so
who “believes” in John 11:26 cannot sealed by the Holy Spirit that he can-
fall from grace so as to be lost, then not fall from the grace of God. No-
the one who “does not believe” in tice carefully what Paul wrote:
John 3:36 cannot obey Jesus so as to
be saved. But this cannot be true. If In Him you also trusted, after you
we were locked into a supposedly heard the word of truth, the gospel
God-ordained destiny, the free-moral of your salvation; in whom also, hav-
choice of one concerning his own des- ing believed, you were sealed with
tiny could not exist. Unbelievers are the Holy Spirit of promise, who is
not unconditionally doomed to dam- the guarantee of your inheritance
nation. Neither are the saved uncon- until the redemption of the purchased
ditionally secured in salvation. The possession, to the praise of His glory
unbelievers can believe and have life (Ep 1:13,14).
if given the opportunity, and the be-
lievers can fall and eternally die if they First consider that the Ephesians
do not continue in the grace of God. had “heard the word of the truth of
The statements of John 11:25,26 the gospel.” They believed the gos-
and John 3:36 must be understood in pel of salvation. It was the gospel that
the Greek present tense in which they the Ephesians heard. They believed
were originally written. Understand- in Jesus, but it was the Holy Spirit the
ing this helps to interpret the condi- received that was God’s stamp of ap-
tional nature of the passages. “Never proval (See Ep 3:3-5). When they
die” is conditioned on one continu- obeyed the gospel, Paul had imparted
ing in a state of belief. If one discon- the miraculous gifts of the Holy Spirit
tinues believing, that is, he ceases to to them by the laying on of his hands
(See At 19:1-7). The “seal,” there- so sin as to break the seal, and thus,
fore, refers to their divine ownership. be lost. Paul warned, “Therefore let
They were sons of God because of him who thinks he stands take heed
their obedience to the message they lest he fall” (1 Co 10:12).
had heard. The added evidence of
that ownership was the miraculous The result of continued sin in the
gifts of the Holy Spirit that had been life of the saved will be eternal sepa-
imparted to them by Paul. All of this ration from God. In view of this, the
was God’s “guarantee” of their sal- New Testament contains many warn-
vation in heaven that was yet to come. ings to Christians concerning the dan-
If the Ephesians discontinued gers of sin. Jesus warned of sin in
their belief, their inheritance would be the parables by picturing real life situ-
forsaken. The Spirit would leave ations of people who are not prepar-
them. Therefore, they must hold fast ing themselves for the coming of the
to the word of the gospel as Paul ex- Lord. However, several Christians in
horted the Corinthians. “Moreover, the first century refused to take heed
brethren, I declare to you the gospel to these warnings. The New Testa-
... which also you received ... by which ment states that these saved people
also you are saved, if you hold fast fell away from the truth of the gos-
that word which I preached to you” pel. They gave up their certification
(1 Co 15:1,2). of sonship. They forsook their eter-
Christians are sealed in a man- nal inheritance. Because of the pos-
ner that certifies them to be sons of sibility of apostasy, therefore, Chris-
God. They are certified to be the sons tians should give the more earnest
of God by their obedience to the gos- heed to make their calling and elec-
pel. In order to remain certified, they tion sure (2 Pt 1:10).
must continue to walk in the light (1 One must also look on the posi-
Jn 1:7). tive side of the New Testament teach-
Consider this point in a negative ing on apostasy. That positive side is
manner. Suppose individuals are that Christians can know they are
“sealed” in condemnation. If the Eph- saved. John wrote, “We know that we
esians, however, “broke the seal” by are of God” (1 Jn 5:19). Christians
obedience to the gospel in order to be must be assured and confident about
saved, then they can “break the seal” their salvation. They should be con-
in disobedience to be lost. One must fident of such, not because of their
remember that the “seal” is not a guar- own works, but because of the grace
antee of salvation. Any Christian can of God.
All sin and fall short of the glory maintain an obedient faith in response
of God. There is none righteous, Paul to the grace of God in our lives.
proclaimed (Rm 3:10). And since Through faith one remains a part
there is no one who can keep law per- of the group that God predestined
fectly in order to be saved, then we would go into eternity. God will save
must trust in the grace of God. Paul this group by grace. Those of this
affirmed that by works of law we can- group will be called out of this world
not be justified (Rm 3:20; Gl 2:16). because God elected the church be-
When we sin against law, we fore the world was created. And since
cannot by good deeds atone for our the members of the church have con-
sins. Since we cannot so work as to formed to the image of the Son, they
be justified before God, or do good are destined to heaven. This is the
works to atone for our sins, then all mystery God has revealed in these
of us must depend on the grace of God times. Therefore, we must thank God
for salvation. However, this grace is for his great gift of grace. Because of
conditional. It is conditioned on our His grace, the we are destined for
faith in the grace of God. We must heaven.

Research 115
Other books by Roger E. Dickson
Download free from The Biblical Research Library,
www.africainternational.org
Introduction To The Bible Experiential Religion Versus Word-Based Faith
Biblical Interpretation Grace Response Versus Tithing By Law
Sovereignty Of Deity The Religious Sectarian
The Seedline Promise Fellowship And Unity Of The Organic Body
Finding The Priceless Pearl The Cross-Centered Faith
Law And Covenants Escape From Bondage
The Gospel Covenant Perceptions And Postulations
The Gospel World View Our Faith – Our Salvation
The Gospel Reign Of The Son Of God His Grace – Our Faith
The Judgments Of God The Living Sacrifice
The Church Into Eternity Committed To World Evangelism
God The Father Organic Function Of The Body Of Christ
God The Son The World As It Is
God The Holy Spirit The Godly Giver
The Promise Of The Holy Spirit Thirsting For Word From God
The Holy Spirit And The Early Church Following Jesus Into Glory
The Holy Spirit And The Church Today The Seven Flickering Flames Of Asia
Satan And Demons The Giants Among Us
Gospel Leadership Dead Preachers
Equipping The Saints New Creation
Developing Character Character For Christ
The Function Of Discipleship The Power Of Many As One
Gospel Evangelism The Last High Priest
Authentic Church Survivors
The Existence Of God Change For Growth
The Bible And Science Building Eternal Relationships
The Bible And Faith Inscriptions: Living The Word Of God
Luke’s Historical Defense Of Christianity Disciples Of Divinity
Sectarian Denominationalism Fasting
Roman Catholicism The Gospel Of God’s Heart
Justified By Works Implementing Gospel Living
Making Disciples In A Global Community It’s All About Jesus
21st Century Restoration Escape From Religion
Restoration! Rise And Fall Of Civilizations
Worship God In Search Of The First Love
Worship Freely Gospel Restoration
One Lord With All Authority Over All Things Solutions To The Problem
The Christ-Centered Faith Tethered To Christ Through The Gospel
The Lord’s Supper The Gospel According To Hebrews
Fundamental Messages Gospel Teacher
Obedience To The Gospel Gospel Teacher In Times Of Turmoil
The Music Of The Church The Incarnational Journey Of God
Exercising Sobriety And Self-Control
Plus commentaries on all the books of the Bible in the

Dickson Teacher’s Bible, at www.africainternational.org
Abbreviations 116
ABBREVIATIONS
OLD TESTAMENT
Genesis - Gn, Exodus - Ex, Leviticus - Lv, Numbers - Nm, Deuteronomy - Dt,
Joshua - Ja, Judges - Jg, Ruth - Rt, 1 Samuel - 1 Sm, 2 Samuel - 2 Sm, 1 Kings -
1 Kg, 2 Kings - 2 Kg, 1 Chronicles - 1 Ch, 2 Chronicles - 2 Ch, Ezra - Er, Nehemiah
- Ne, Esther - Et, Job - Jb, Psalms - Ps, Proverbs - Pv, Ecclesiastes - Ec, Song of
Solomon - Ss, Isaiah - Is, Jeremiah - Jr, Lamentations - Lm, Ezekiel - Ez, Daniel -
Dn, Hosea - Hs, Joel - Jl, Amos - Am, Obadiah - Ob, Jonah - Jh, Micah - Mc,
Nahum - Nh, Habakkuk - Hk, Zephaniah - Zp, Haggai - Hg, Zechariah - Zc, Malachi
- Ml
NEW TESTAMENT
Matthew - Mt, Mark - Mk, Luke - Lk, John - Jn, Acts - At, Romans - Rm, 1
Corinthians - 1 Co, 2 Corinthians - 2 Co, Galatians - Gl, Ephesians - Ep, Philippians
- Ph, Colossians - Cl, 1 Thessalonians - 1 Th, 2 Thessalonians - 2 Th, 1 Timothy -
1 Tm, 2 Timothy - 2 Tm, Titus - Ti, Philemon - Pl, Hebrews - Hb, James - Js, 1 Peter
- 1 Pt, 2 Peter - 2 Pt, 1 John - 1 Jn, 2 John - 2 Jn, 3 John - 3 Jn, Jude - Jd,
Revelation - Rv

The Church in To Eternity

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The Church in To Eternity

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Dickson Biblical Research Library, Book 11, www.africainternational.org