Where this treatise was predestined to go: General election
For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. 1 Cor. 15:21-23 (KJV)
Here is a very inclusive verse saying all shall be made alive. We only add the condition echoed by the whole of scripture that they need only believe to be made so.
For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. 1 Cor. 15:21-23 (KJV)
Here is a very inclusive verse saying all shall be made alive. We only add the condition echoed by the whole of scripture that they need only believe to be made so.
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VI. Searching for alternative and biblical answers
Names written in Heaven: Solving the riddle
The Bible does not speak of a second list of names written in red destined to the hot place so we should have no reason to believe it exists. However a book exists with names destined for eternal life. This is in support of a general election, which says all are predestined and elected to inherit the promises of the good news and all can be saved if they would only believe. We can all definitely agree that all are destined to come in this world in order that they might hear the good news of the gospel because such is the stipulation of Jesus’ great parting instruction to his disciples. None can deny that we are born for a process that should make us ready for eternity.
A negative destiny (A destiny to the hot place) can be a destiny aborted by the soul who has failed to appropriate what has been offered to it (Parable of the feast). It’s very possible that destinies (negative ones) are determined in time and not before the founding of the world like some Calvinists seem to claim. This view preserves both the unquestionable attributes of God’s love, justice and grace making it unchallengeable to anyone who has a doubtful mind. Accountability is also placed squarely on man himself as to the final judgment upon his soul (Romans 1:20, Acts 13:46). How process determines the outcome of either types of destiny is a mystery (Mark 4:27). Its a mystery to which only God is privy to that we dare not simplify with a Calvinistic notion that says, the elect will live and the rest will die.
Extreme Calvinism sounds like ‘a live and let die’ type of philosophy, right out of Ian Flemming’s spy novels. If you are elect why should you worry about what happens to the rest? The bible rather teaches us to live and die for others and patiently share the gospel and live in such a way that Christ can be plainly exhibited through us. They accuse us of striving unnecessarily. We believe we should do so wisely and repeatedly, whether people hear or they forbear so that we might be able to save some (Ezekiel 3:11, Acts 13:46). Its not that we become hyperactive but we draw near to the master to seek strategies from him as to how to tackle the task of world evangelism. God desires no one to perish but will only save those who believe in Him.
Theologically Incorrect Common Sense Answers
How does the above scripture fit into Calvinism’s unconditional election? Perhaps you can do some things that can overturn your salvation (Oops! This contradicts eternal security. Nevertheless it might be true). Perhaps, you can do certain things to aid the salvation of your soul such as obeying God’s word in faith (This sounds like Semi-Pelagian but makes a whole lot of sense to a new believer) Does one automatically obey God’s word after one believes? It seems to me that it requires effort along with the aid of the Holy Spirit in order to do that. Man is so depraved and corrupt he cannot choose God and to suggest otherwise is heretical (This is the doctrine of Total depravity of man). Here is the problem with extreme positions in trying to save one doctrine one moves so far to the other side and can create a minor fallacy even if one moulds a more cohesive whole.
The challenge of the second of the predestination Clause
Double predestination is the strictest interpretation of the doctrine of predestination as stated by people like Calvin (Berkhof p.110). No one has a problem with the elect being predestined to salvation. An Armenian believes all are slotted in that category and will be saved if the condition of faith were to occur. The problem of double predestination is that it damns someone whoever they are before they are found guilty of a crime worthy of eternal separation and punishment over against the character of a very just God. The first part of this doctrine can be supported from the bible using an abundant number of scriptures. That we who are saved are predestined is never in question. God has infinite foreknowledge and he has ordained salvation from before the foundation of the world. Jesus is spoken of as being slain from before the foundation of the earth. That means the fact that Messiah would come, his death and resurrection was an established purpose in the foreknowledge and plan of Yahweh God as far back as day zero and even before that. How far back was the cross intended? Even before the earth was created (Revelations 18:8).
Reconciliation: Finding a Consensus
Each deals with this problem in a different way. For one the elect are confirmed in time though predestined before eternity while the other makes election a divine right that cannot be surrendered and will not change regardless of past present or future failures or sins. One looks at it from a practical point of view while the other looks at it from a theoretical and eternal one. One puts the answer as something established in eternity past while the other points to the solution as being found somewhere in a transaction that happens in the time between proclamation and conversion (or lack thereof). One sees it as part of the reward/punishment theme that is so prevalent in the bible. The other sees it as the unraveling of a preordained plan being played out in time. One sees it as the works of and from faith the other as the works of a divine decree. Concerning the damned the Calvinist shrugs of the problem and says, “Who am I to question God? I will be content with what scripture says about it.” The Armenian seeks to solve this by pointing to man as the place where salvation fails in spite of all that God has done. God does not fail, so it must be man’s fault that he is lost.” And what is that failure? It is that man has failed to appropriate by faith such a great salvation offered to him by God. Of either of those explanations the one is simpler and easily palatable and can be understood by a babe while the other requires mature reflection in order to be grasped even if assumed to be true. It also gives one a pause as to whether its plausible at all given God’s revealed character of love for his creation. If In His sovereignty he can guarantee the salvation of some why won’t He do it for all?
The kingdom of God has come to each and has been felt and known and seen by all but some choose to turn back into their dark existence even to God’s astonishment. At no time had the kingdom shone bright as it did when Jesus walked this earth. No one could teach the word with more authority or inspiration and follow it up with the working of miracles. However, some still rejected his person, his word and even his miraculous works suppressing in unrighteousness the truth that must have been evident within their hearts. It’s on this grounds that damnation was pronounced by Jesus (Matthew 11:21) and its on this grounds that we should understand it, not as something that has been decreed before time. This is why proclamation is so very important; people’s lives are on the line. How they respond to our message is greatly important. And lastly, As the vessels who carry the message we also become important to God and the unsaved.
Esau I have hated
When Calvinists are challenged concerning an implied second predestination, they come back with “Are you suggesting God doesn’t know where everyone is going before hand.” They say, “This goes against His attribute of sovereignty and omniscience” When Armenians point out that saying so will put into question God’s well established character as being loving and merciful, Calvinists harmonize with Paul and say, “Who art thou that replies against God?” Its evident to them that Paul can be easily slotted as a Calvinist even as Armenians will claim the apostle John to be in their slot. It seems that each puts certain attributes of the trinity over above others, God’s sovereignty and omniscience over His love and righteousness. Similarly, one is putting His infinitely loving heart over above His infinite power and intellect. It’s obvious that He sees our souls as precious and His heart is that no man might perish but all be saved (2Peter 2:9, 3:12). When asking who someone is we surmise them not by their intellect or strength but by who they are in their heart of hearts. If a towering man is standing in front of me blocking my way, the question is not if he has the strength to pick me up and throw me flying like a rag doll, but whether He intends to do so in his heart. God’s heart is love. God is love. His wrath is only towards the unbelieving. Unbelief is the worst kind of a sin.
This always leads to a parting of thoughts even as it must have lead to misunderstanding during Paul’s time causing his theology to be questioned and even attacked (Romans 3:8). Paul did ask the rhetorical question “What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction.” He was not stating a doctrinal position only a theological possibility. He was also making those statements in the context of the election and rejection of Jewish people whom he cared about deeply. All we can distill from his statements in Romans Chapter nine is that God’s mercy comes out of His own council and will. He will have mercy on whom he will have mercy. But since He is already a loving and merciful God we can expect Him to forgive us and love us if we come to him believing. If we have not yet believed we should fear because no flesh can glory before God and he will not have any soul stick up their noses at him.
14What shall we say then? Is there unrighteousness with God? God forbid. 15For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. 16So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy. 17For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth. 18Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth. 19Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? 20Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? 21Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? 22What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction: Romans 9:14-22 (KJV)
VII. Valley of decision and an inflection point
The gospel testimony never shone brighter than when it did in Jesus time yet people still rejected Him. In a single inflection point, a life that could have changed recoils back into its old dark existence in unbelief, even when It has been illumined with enough knowledge to repent and seek the righteousness of God. A continual unbelief while being amply exposed to a witnessing of the truth of the gospel will lead to eternal condemnation (John 3,Romans 1:19; Hebrews 2:3). Peter says, “How shall we escape if we neglect such a great salvation.” It’s these inflection points that separate the sheep from the goats. It’s this inflection point between faith and unbelief that extreme Calvinism doesn’t recognize in its zeal to attribute all to God’s sovereignty. It’s so instantaneous and happens so quickly that it’s missed; yet it does exist. It’s that brief moment after hearing a sermon that one decides to either to commit to its message or simply ignore it. It’s that moment one decides to ignore the statements of a co-worker who is a Christian. “The light has come but men loved darkness.”(John 3:19) All these moments of opportunity when unused add up to an indictment of a soul. It emanates out of the gentle character of God to ask permission before taking over our lives. We are said to be the bride and his very own body; but have you ever heard of a marriage without a proposal? It can also be likened to a doctor asking a patient’s to fill out a consent form in order to do extensive life saving surgery.
The rich young man and Agrippa the king are good examples of where we can see the above-mentioned turning point in scripture. Both could have been Christians but upon considering the cost decide otherwise (Acts 26:27, Mark 10:17-22). These souls were turned back into what was their old life. There are many today who are in the same condition. They say I know but I can’t. Many are in this valley of decision. The church also stands in this valley preaching, warning and exhorting for men to receive Christ. Nevertheless its not because of him who runs or him who comes but of God who will have mercy (Romans 9:15). Not all come for the truth and those who run don’t do so forever. David must have been one who tried to run for he says, “If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there”(Psalm 139:7-13 KJV). So God’s love pursues people even until they see the ruin that awaits them so they can repent. He is patient toward each soul. Those of us who have received Jesus do so because we dare not refuse such a great offer made in love knowing what the consequences could be. We return His love with love.
Faith, a human impulse
Faith and trust has to come from man even if put there by God initially. God is indeed the author and finisher of our salvation; however, we must believe and be not unbelieving for it to work in our lives. It is so effortless that man need not boast about it but God does give as credit for displaying it. He acknowledges it as wholly coming from us even if He gave it to us (Mathew 9:2,29;Luke 7:50, Hebrews 11:6). Faith like all things that come from God is a gift but once given it is ours to do with as we will. Just like our mind or our hands, which are also given to us by God, can be used at our beckoning faith can be used for good to believe unto salvation. That faith is under the command of man’s will is verified by Jesus’ statement to Thomas “Be not faithless but believing” (John 20:27) The fact the he has to exhort in such a manner repeatedly throughout the scriptures shows that he expects it of man to believe in his testimony. When a soul continues to offend repeatedly by not believing His testimony then she puts herself in danger of damnation.
Faith is the most precious commodity as far as heaven is concerned and cultivating it in souls is the greatest work. So Abraham’s faith is accounted to him as righteousness and Jesus praised and rewarded men for their faith. That is our only part, to believe on him whom He has sent even Jesus. Jesus said, “This is the work of God, that ye believe on him whom he hath sent.” (John 6:29 KJV) He spoke this as if to say that’s all we have to do; its our only work and only part. Christ repeats this theme again and again through the gospels like for example, at Martha and Mary’s house. Faith is a subtle impulse that comes from within the deep recesses of man’s heart necessary for the commencement of the work of salvation. It is an ever so small flag of surrender that waves in the master to make abode in one’s heart. Therefore, there is nothing more desirable more beautiful for God to see in a man than faith. It pleases him; it moves him and even surprises him (Matthew 8:10, Matthew 15:25-28).
Certain things become apparent about the impetus of faith. First, God demands it from man, and so its source must be man. For example God’s word frequently says to man, “Believe and you shall be saved or healed or even the dead will rise” It makes faith a condition for all blessings. This impetus to believe is a choice subservient to man’s will. Otherwise Jesus would not have said, “Be thou believing and not unbelieving”. In such a context one’s destiny becomes intertwined with a reaction to a call from God. It is clearly not just a preordained outcome of previously settled decree that must all inevitably come to pass. It’s a dynamic interaction
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