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The biblical idea of predestination: (Do not choose our destiny DESTINY.OUR CHOOSE U.S.). A CRITICAL attempt based on the Bible to reconcile both STA

INTRODUCTION

Quite a few people believe that the ultimate fate of each individual was determined before the world was made. Between those who accept this belief, which some say all men because of Adam's fall into sin, are deserving of eternal punishment, but God, as He wills eternal, chose some of the sons of Adam, and destined to eternal life. Thus, the "predestination" refers only to those lucky enough to have been chosen for the salvation of the foundation of the world. Others, however, apply the term predestination all human beings. Some say, are predestined to eternal life, while others are predestined to eternal punishment. This is called double predestination. Note that God's choice of certain individuals for salvation is based solely on his "grace and free love, without any foresight of faith or good works." In other words, no freedom of choice where salvation is concerned; the matter was resolved long ago, before the foundation of the world was laid, and can not be changed. If you are one of the lucky ones, if you is among those whose names were placed in the Book of Life before the world was made – then you have no choice but to be saved! God has decreed! And His decree it has nothing to do with their prior knowledge of faith or good works or exceptional on their part. On the other hand, if you are among the tens of thousands of people constitute the largest share of bad luck that can not be saved! You are destined to remain in their unregenerate state, and only look forward to a well-deserved sentence fire. But does this belief fit the biblical description of a loving, merciful God… Did not send his Son into the world to condemn the world, but that the world through Him might be saved "(John 3:17)?

Is the world that God sent His Son to save only the "world" of those he arbitrarily selected? In this philosophical discourse and not a Christian, I will try to reconcile the various arguments and assumptions of people in this matter Bible so clearly as possible. It is because some "well-to-people never" have decided to do all kinds of atrocities, and when captured, either blaming others around the fault or God by claiming that He had predestined to be useless. Now let's open the Bible and see what he has to say about predestination.

Who are the elect?

It is something very beautiful that the Bible speaks of predestination. The term predestined is found in two of the epistles of Paul. This is what the inspired apostle said about this topic:

And we know that all things work together for good to those who love God, those who are called according to His purpose. For whom he foreknew he also predestined to be conformed to the image of his Son, that he is the firstborn among many brethren. Moreover whom He predestined, these He also called: and whom He called, these He also justified: and whom He justified, and these He also glorified. "(Rom.8 :28-30).

'Blessed be the God and Father of our Lord Jesus, who has blessed us with every blessing spiritual in the heavenly places in Christ, as He chose us in Him before the foundation of the world to be holy and without blame before Him in love predestined us to adoption as sons by Jesus Christ himself, according to the good pleasure of his will, to the praise of the glory of his grace through which we made accepted in the Beloved. In Him we have redemption through His blood, the forgiveness of sins according to the riches of His grace that He lavished on us with all wisdom and prudence, having made known the mystery of his will according to His good pleasure which He purposed in himself, that in the dispensation of fullness of time, and gather together in one all things in Christ, both which are in heaven and on earth is there. It also had an inheritance, having been predestined according to the purpose of him who worketh all things after the counsel of his will … "(Ephesians 1:3-11).

Looking from afar, one could think that the above passages are in full agreement with the Westminster Confession of Faith. But a careful study of all passages in the divine plan of salvation reveals that the authors of the Confession have misinterpreted the earlier writings. In order to understand these passages, it is essential to understand that eternal life in the Kingdom of God is the right destination for every member of the human race! This does not mean that each individual arrives at the destination that God has placed before the human race. Rather, it means that God's purpose for mankind was created before the foundation of the world was laid, and that all who work with him will reach their correct destination. Therefore, He "chose us [all those who, through the exercise of its divinely given free will, accept his offer] universal in him before the foundation of world, "and" predestined us [throughout the race, potentially] to the adoption as sons through Jesus Christ. "Rom. 8:28-30

Predestination, then, refers to the purpose God had in mind when he decided to make creatures that bear his image and likeness. It concerns the destiny that God established for mankind before putting human beings on this planet. Predestination is "to mark in advance," and refers to the plan and the goal of salvation itself, not individuals specific. It should be understood in the corporate sense, not in the sense that each individual was predestined to either eternal life or eternal damnation.

In Rom. 8:28-30 (quoted above), the Greek word translated, that is plural, so it concerns a legal person rather than individuals. The passage tells us that God knew beforehand that there would be a body of believers, but says that the limited number of members of that body to a specific number. Also tells us that destiny God had in mind for all those who cooperate with His will was – "to be conformed to the image of his Son, that he [the Son] might be the firstborn among many brothers. "

Therefore, one can see that the passage offers an overview of the entire process, from beginning to end: Members of the race bearing the image of God is called through the preaching of the gospel, and those who respond to the gospel in repentance and faith are justified and, in the consummation of age, glorified. (It is Paul's intention to address the question of how God will take care of those who die without having heard the true gospel.)

THE IDEA of human depravity destination

No right thinking person denies the existence of human depravity. This world is filled with sin. Murder, rape, crimes of cruelty, lust, and every form of perverse behavior occur daily. By focusing exclusively on these things, constantly calling attention on the evils of the world and absorb as much bad news as possible from the media, one can readily accept the premise that humans are totally indisposed, disabled, and faced all good, and favors complete all evil "- that human nature is essentially bad. human evil exists, but the view that human nature is essentially evil biblical lacks the experience and support. What about the countless good deeds that take place every day around the world? Entire communities together in an effort to find and rescue a missing person. People risk their lives and make great sacrifices to help others. And what happens with many charitable organizations created to help fill human needs? What about volunteers, without compensation, donating time and energy such organizations, hoping to help those in need, without expecting anything in return?

Of course, there is evil – but there is a huge amount of selfless love and goodness in this world. To deny that is to take a partial view of the state of the human condition. But let's not overlook what God has to say about his creatures human. For ancient Israel said:

For this commandment which I command you today is not too mysterious for you, not far away. Not in the heavens to say: "Who will ascend into heaven for us and bring it to us, that we listen and do it?" Neither is it beyond the sea, you say, "Who going on the sea for us and bring it to us, we will listen to it fill? "But the word is very close to you, in your mouth and in your heart, for them to do. See, I have set before you today life and prosperity, death and evil, which I command you today to love the Lord thy God, to walk in his ways, and keep his commandments and his statutes and his judgments, so they can live and multiply, and the Lord your God will bless you in the land you possess. (Deuteronomy 30:11-16).

Can we say that God was prevaricating when he told the Israelites that they were able to keep his commandments? Did God give His commandments people who could not obey? Was the choice was placed before them was not an option at all? We must not hide behind the old argument that the commandments, statutes and resolutions the Israelites were to keep the whole "going out" and "Physics" (and therefore can be maintained), but lacking spiritual dimension. The commandments "large" love God with all your soul and your neighbor as yourself are a fundamental part of the law of the Old Testament (Deut. 6:5; Lev.19: 18). The above command to "walk in his ways and keep his commandments and his statutes and judgments" is preceded with the command "Love the Lord your God." The passage even speaks of the Word as "in your mouth and in your heart." The spiritual dimension of the law is clearly present here.

God humans commands to submit to Him and obey His commandments literally dozens of tickets. The fact that men have not obeyed not mean they are totally incapable of obeying. It is unreasonable to think that God would make pacts with men and encourage them to choose their way on the form of disobedience if he knew from the beginning that the Man is by nature "totally sick, disabled, and made head of all good, and wholly inclined to all evil." It is equally reasonable to think that God " pleased … to allow "our first parents to sin, or that He" was proposed for man [Fall] his own glory. "Such a view contradicts Genesis 3 has the displeasure of God to our first parents, and forces us to consider the Genesis 6 account of God about the pain the sinfulness of man as a mere "anthropomorphism." Verse 6 states,

"And the Lord regretted having made man on earth, and He was grieved in his heart."

It is difficult – No, impossible! – To reconcile this verse with the idea that God had to permit the fall of man, "having proposed to order it to his own glory."

Nor is it plausible for us to hold the idea that the guilt of sin of our first parents is imputed to all his descendants, and their corrupt nature was approved over "ordinary generation" to all of their offspring. No doubt that when sin entered the scene some very real changes took place. First, man's relationship with God changed. Certain withdrawal divine blessings, and the man was left to its own, so to speak. Second, human relationships changed for the worse. Sin always brings moral corruption, but it is important to realize that such corruption is learned, not transmitted genetically.

If humans are bad, from early childhood, having inherited nature "fallen" from our first parents, it seems strange that Jesus admonished his followers to "become as little children" (Matthew 18:3). The fact is that human beings are not born evil! They may be wrong later, but not bad since birth. If the man is so totally depraved that he can not stop choosing evil over good, then why are sinners so vigorously condemned in the Bible? Is not reasonable that those who are able to make the right decisions but do not are far more guilty than those who simply can not help themselves? Humans essentially in a world separated from God, inevitably, will commit sin. With the exception of Jesus Christ, every adult who can think for himself has made bad decisions – And most likely more. That's why Paul can declare emphatically that "all have sinned and come short of the glory of God" (Rom. 3:23). But this is a long way from the doctrine of "total depravity."

WE ARE NOT eligible for election?

Who are the elect? Jesus mentions in his Olivet prophecy (Matthew 24:24, 31). Peter, Paul and John speak of them (Rom.8: 33, Col. 3:12, Titus 1:1, 1 Peter 1:2, 2 John 1 13). But who are you? The chosen words, the election and are elected from the Greek eklektos s (elected, selected or elected) and ekloge (To choose from, or the selection.) The elect are chosen by God. The choice is God's act of choice. Paul speaks of the "elect angels" (1 Tim. 5:21). Peter, quoting Isaiah 28:16, refers to Christ as the cornerstone "boss, elect, precious" (1 Peter 2:6). The elect, then, are chosen of God. Christ is the "Chosen One" (Isaiah 42:1), and members of his body – the church – are elected in Him.

In the Old Testament, the nation Israel is the chosen of God (Isaiah 45:4, 65:9,22). This shows that we must think of those elected as a corporate entity, and that individuals can become a part of that body. God knew beforehand that there would be a legal entity known as Israel, but this does not necessarily mean that he particularly specified individuals who would make that body. In fact, Israel could, by accepting the terms of the Covenant, they become a part of this elected body. You could that persons entering the body elected were elected "in Abraham" – ie, they became partakers of the divine blessings that God promised the nation that descended from father Abraham. This is crucial to our understanding of the church as God's chosen.

Just as God knew there would be a person Legal called Israel, he knew there would be a legal person called the church. And as people who want to be part of the nation's chosen God could do so by accepting the terms of the Covenant, so that people of today can become a part of the elect of God – the church – in compliance with the terms of the New Covenant.

It is this very belief that forms part of the Calvinists. They say that the elect were chosen above all, or path to salvation long before they were born, and God chose unconditionally. This means that the effectual call of God has no relation to anything foreseen in those including selection. Unlike the Greek Fathers and Arminians, Calvinists insist that God does not look to the future to look for (and elect) those who voluntarily submit to his will, but arbitrarily selected a number of specific individuals. The Calvinist tend to think that if the decision of God is always the result of something we think or do you somehow loses its sovereignty or control over the story and the lives of men. Therefore, the Calvinist, the specific number and names of those who are saved indelibly fixed before the dawn of time – and no human being can do anything to change.

This clearly is not the view presented in the Bible. God gives individuals the freedom to accept or reject the call. This really means that, although we have been chosen by God, you can still choose to accept your selection or reject it. Divine Election is unconditional only in the business sense, but people should freely choose whether to become an elected body part. God forces its will on anyone. Rather, it is a search for God. Jesus said the Father seeks those who worship him in spirit and in truth (John 4:23). This tells us that God is looking for something in his human creatures, and implies that he responds favorably to their worship. This is a very different image of a God arbitrarily determined Calvinist who would not worship Him in an acceptable manner.

Listen to the Apostle Paul:

"I tell the truth in Christ, I'm not lying, my conscience bearing me witness in the Holy Spirit, whom I have great sorrow and unceasing anguish in my heart. For I could wish that myself were accursed from Christ my brothers, my countrymen according to the flesh, who are Israelites, to whom belong the adoption, the glory, the pact, the enactment of the law, the service of God and promises, of whom are parents and who, according to the flesh, Christ came, who is above all things, thank God. Amen "(Rom. 9:15).

Paul earnestly sought the salvation of his countrymen, most of whom had rejected Christ. Does this not suggest that Paul believed that proclaim the good news of salvation could result in the salvation of those who have been lost if they had not heard the gospel? If so, does not this mean that membership in the elected body has not been determined, and is subordinate?

Calvinists can affirm that this passage says nothing about it. But listen back to the Apostle Paul:

Brothers, the desire of my heart and my prayer to God for Israel is that they can be saved (Rom. 10:1).

Cause I you Gentiles, inasmuch as I am an apostle to the Gentiles, I magnify my ministry, if somehow I may provoke to jealousy, which are my flesh and save some of them "(Rom.11: 13,14).

For though I am free from all men, I have become the servant of all, I could earn more, and for the Jews I became a Jew, who I might gain the Jews, who are not under the law, as under the law, that I might win those who are under the law, those who are without law (not without the God's law, but under the law of Christ), that I might win those who are without law, the weak who became so weak that she could win the weak. I have become all things to all men that I by all means save some. (1 Cor. 9:19-22).

All these scriptures speak for themselves. Obviously, Paul believed that his preaching might make a difference, that his prayers to God for Israel could make a difference, that people who would otherwise be lost could be "won" by the gospel, that God chooses (elects) who, once enlightened, He chooses.

In the parable of the wedding banquet (Matt.22: 113), Jesus makes it clear that those who are "called" (invited), but not elected "(chosen) are not elected because:

They refused to accept the invitation to be saved or

They refuse to comply with the conditions of salvation.

Because many are called, "Jesus said," but few are chosen.

So my brothers, many are called, but only those who choose to accept the invitation (and all conditions attached to it) are chosen. Calvinists restrict the body to select only a certain percentage of humanity, saying that the atonement – The saving work of Jesus Christ, it refers only to the elect (designate) for salvation. The atonement, therefore, is limited. But is it? If you can demonstrate the Bible that God wills the salvation of all human beings, the question of whether the election is conditional or unconditional divine becomes moot.

Now for the proof of the Bible that God's plan of salvation is for all humanity, not just a select few.

Does it make sense to say that Atonement is restricted?

Not surprisingly, however, that some people insist that the atonement is limited. This means that it was never God's purpose for all men to conversion and ultimate salvation, and redemption made possible by the death and resurrection of Christ is not and never will be, available to all men, but applies only to the elect, those individuals lucky enough to have been predestined before the foundation of the world was established.

However, as we shall see, the Bible supports a universal atonement rather than a limited number of one. This biblical teaching leaves us with two options:

All human beings to be saved by God's sovereign decree.

God lovingly interacts with humans, giving each one of us the ability to choose whether to accept His provisions of salvation and refuses to force anyone to salvation.

Since the first option contradicts a number of scriptures, we are left with the second. We will see The second option is, in fact, the true biblical teaching.

Here again (John 3:17). This time, let's start with verse 16, and special notice how the world uses the term in this passage:

For God so loved the world that He gave His only begotten Son, that whosoever believeth in him should not perish but have eternal life. For God sent not his Son into the world to condemn the world but the world through Him might be saved.

Sounds like you a limited atonement? Does the world really means to end the world? Obviously, it does! And it is in full harmony with other scriptures that talk about universal nature of the atonement. Here are a few:

All we like sheep have gone astray, we have become, each in their path, and the Lord has laid on Him [Jesus] the iniquity of us all (Isaiah 53:6).

Jesus said: And I, if I am lifted up from the earth, will draw all people, all men] to myself "(John 12:32).

Therefore, for the offense of one came to all men, resulting in the sentence, so one man's righteous act the free gift came upon all men, resulting in justification of life. For sinners as through the disobedience of a man many were made, so by the obedience of one shall many be made righteous man. "(Rom.5 18.19).

To urge all, that supplications, prayers, petitions and thanksgivings be done all men, for kings and all who are in authority, that we may lead a quiet life and peaceable life in all godliness and reverence. For this is good and acceptable will of God our Savior, who wants all men to be saved and come to know the truth. For there is one God and one mediator between God and men, the man Christ Jesus, who gave his life a ransom for all, who declared in due course. "(1 Tim. 2:16).

"For therefore we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, especially those who believe." (1 Tim. 4:10).

But we see Jesus, who was made a little lower than the angels for the suffering of death crowned with glory and honor, which, through the grace of God, might taste death for everyone. (Heb.2: 9).

The Lord is not slack concerning his promise, as some count slackness, but is longsuffering toward us, not wanting anyone to perish but that all should come to repentance. (2 Peter 3:9).

"My little children, these things I write to you, that ye sin not. And if anyone sins, we have an advocate with the Father, Jesus Christ the righteous. And he is the propitiation for our sins, and not only ours but also for all the world. "(1 John 2:1,2).

Does the "everything" means everything? Does "everyone" means everyone? Does "Everyone" means world? If these terms are understood in its normal meaning, then the theory of limited atonement "is invalidated.

If the atonement is limited in the Calvinia direction, then it makes no sense to say that Jesus Christ is the propitiation for the sins of the world. If Christ loved death for everyone, it makes no sense to say that His sacrifice is effective for only a specific and preset number. If God wills that all should come to repentance and not to that any should perish, it is inconceivable that way, since the foundation of the world, excluding a part of humanity of any hope of salvation. If God is the Savior of all men, no one has the right to say that salvation is limited to a relatively small number of men. If God wants everyone to be saved, is a grave mistake to say that Christ died only for the elect. Calvinists often retort by saying that terms like "all" and "all men" really mean all classes of men. "In interpreting the phrase" all men "in a way, the Calvinist then argues that the passages declaring God's desire to save "all men" really mean that the elect can be found in all classes – rich and poor, princes and beggars, males and females are small and large – and without national or racial boundaries.

The passages above should be more than sufficient to dispel an interpretation so close. Note that in () 1 John 2:2, "everybody" clearly includes more than the elect. atoning work of Christ is for "the sins of our believers ['] and not ours [] only believers but also for the world. "Moreover, (1 Tim. 4:10)," all men 'Includes more than "those who believe. "God is El Salvador" of all men, especially of those who believe. "This simply means that the power God's salvation is for everyone, and is being experienced by "those who believe."

In (John 3:16, 17), the "world" loved God is the same "world" Christ was sent not to condemn but to save. Are we to assume that the "world" of this passage is nothing more than the world humanity? If we were to define the meaning of the term world view that is consistent with the theory of limited atonement Calvinism could come up with something like this:

"For God so loved the world [the] elect that He gave His only begotten Son, that whosoever believeth in him should not perish but have life [eternal, but of course, the "who" are just people predestined to salvation]. For God sent not His Son into the world [in this case, the world of the elect and the unregenerate] to condemn the world [the] chosen, but the world [the] chosen by Him to be saved [and, indeed, would have no choice in the matter].

Most Calvinists today are likely to oppose such twists and writing without But the theory of limited atonement, especially when it agreed with the four remaining points of Calvinism, will necessarily lead to such monstrosities destroyed, as writings that otherwise simple and easy to understand are twisted beyond recognition.

CONCLUSION

In conclusion, we to try to understand this idea of us choose our fate or our destiny by choosing us with the following illustration:

Pastor Yinka lives in Ibadan, Oyo State. He has been invited to attend a naming ceremony in Abeokuta, Ogun State. The host of the banquet he sent a ticket for a seat on a passenger bus and went to Ibadan at 9:30 am on Thursday and arrive in Abeokuta at 12:00 pm the same day – just in time for the party. The destination of the bus has been predetermined. As soon as Pastor Yinka gets on the bus, it becomes a participant in this journey default. Your ticket will ensure you a seat on the bus. His fate is uncertain. However, if you throw away your ticket before departure, or off the bus between Ibadan and Abeokuta, will not reach the destination originally intended for him.

The same applies to the default journey God has set before us. If we use the free program "ticket" He has given us, get on the bus "To the Kingdom, and stay on the bus until it arrives, we will reach our intended destination. But if we get off the bus" before reaching its destination, we will not enter the Kingdom. Or, if you throw the "ticket" before boarding, we will lose our "headquarters" on the bus and lose the privilege of participating in the default path. The host of the banquet invited many, offers free tickets, but many refused. The only finally selected to participate in the festivities were the ones who made the trip and showed up for the banquet. divine election is no different. God chooses the that choice. Many are called, and finally selected for participation in the Kingdom are those who accept the provisions of God for salvation. Jesus Christ the One chosen from the foundation of the world (Isaiah 42:1, 1 Peter 1:20). He is the Way to the Kingdom of God (John 14:6). When we accept, we are "in Christ, "and become participants in His death and resurrection (Rom. 6:311; Cor.4 2: 14). Similarly, joining ourselves to the Chosen, becoming members of his Body, we become partakers of their choice. Even to choose also requires the power of God () His son Jesus, who is the Word of God because Power is the legal currency with which to buy anything.

About the Author

Umoke, Jacob Chukwuka is the last child of the late Chief Umoke Nnabu and Deaconness Christiana Umoke, both from Ebonyi State, Nigeria. Born into a family of seven, four boys and three girls, he enjoys reading, writing, playing table-tennis and making friends.
He presently studies Law at the prestigious University of Ibadan, Nigeria.

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