| Faiths Opposed to the Christian Gospel |
| Contents: Tulipism, Judaism, Islam (excerpts from the Qur’an), Mormonism (excerpts from the Doctrine and Covenants), Buddhism.
We can infer the key Scriptures for the following dogmas: tulipism – Rom. 9:11-18 sabbatarianism – Exo. 20:8-11 glossolaliaism – Acts 2:4 water-baptismism – Mark 16:16 papalism – Matt. 16:18-19 evangelism/Gospelism – Matt. 28:19-20, John 3:16, Acts 17:30, Rom. 3:22-26, 1Tim. 2:3-4, 2Pet. 3:9, Tit. 2:11, Col. 1:23, Ezek. 18:23, etc.
Tulipism (aka the TULIP Doctrine) A major blind spot or unintentional heresy held by many Christians in the Reformed denomination is known as the doctrine of TULIP (tulipism), which may be described as follows: T – total depravity, meaning souls are unable to exercise sufficient MFW to seek salvation (contradicting Deut. 30:19, Matt. 7:7, 23:37). U – unconditional election, meaning that souls need not satisfy a divine requirement/condition such as faith or repentance, but God chooses to save some while damning the rest to hell (contradicting Eph. 2:8-10). L – limited atonement, meaning that Christ died to pay the penalty of sin only for elect souls (contra John 3:16, Rom. 3:21-5:1). I – irresistible grace, meaning that elect souls cannot resist or refuse God’s will for them to be saved (cf. Matt, 23:37, 2Thes. 2:10-13). P – perseverance of the saints, meaning that the elect cannot repudiate their salvation and commit apostasy/blasphemy, because God perseveres in keeping them saved (cf. Heb. 6:4-6, Matt. 12:31). The orthodox viewpoint opposed to TULIP may be termed Moral Free Will (MFW) and described as follows: M – God’s requirement for salvation (GRFS) is a Moral condition called faith, which is manifested as seeking God’s righteousness or salvation (Matt. 4:17, 7:7), which presumes/implies sufficient human volition for sinners to make them morally accountable (Rom. 1:20, Deut. 30:19, Matt. 23:37), who may become totally depraved via committing apostasy/blasphemy against the HS (per Heb. 6:4-6, Matt. 12:31). F – God enables all morally accountable souls sufficient Freedom to satisfy GRFS—or not because His grace is resistible, which means sinners are accountable and justly condemned when they do not repent and accept Christ’s atonement for their sins (John 3:16-18, Rom. 3:21-5:1, Heb. 9:26-28). W – Faith is almost synonymous with Will, but volition focuses on saving faith God’s condition for forgiveness, and cooperating with God by accepting His grace through faith is NOT meritorious or working to earn heaven or salvation by obeying moral laws (John 6:29, Eph. 2:8-10). A systematic study of tulipism might begin well by interpreting Paul’s explanation of the Gospel in his epistle to the Romans, because the context for a proof-text tulipists typically cite regarding salvation/ election (s/e), namely Romans 9:10-24, is the rest of Romans, especially Romans 1-11. Here is relevant teaching in the first five chapters: 1. Rom. 1:16 says the Gospel reveals that s/e is for “everyone who believes”, both Jew and Gentile. 2. Rom. 1:17 describes s/e as “righteousness from God” that is by faith “from first to last” or from creation until the end. 3. Rom. 2:4 teaches that God’s kindness or patience with sinners is meant to lead them toward repentance (s/e), which implies that sinners are able to repent because of God’s leading. 4. Rom. 2:5 warns that those who do not repent but instead stubbornly resist God’s leading are storing up wrath against themselves for the day when God’s righteous judgment will be revealed, which implies that God enables sinners to repent–or not (cf. Deut. 30:19). 5. Rom. 2:6 affirms what is called karma by saying that “God will give to each person according to what he has done”, which (in Gal. 6:7-9) is called reaping what a person sows. 6. Rom. 2:7 speaks of the need for “persistence in doing good” and seeking glory, honor and immortality in order to receive s/e or eternal life, which echoes what Jesus commanded (in Matt. 7:7) and connects with the doctrine of perseverance (cf. Heb. 10:36 & Jam. 1:3-4). 7. Rom. 2:11 teaches that “God does not show favoritism” (cf. Eph. 6:9, Col. 3:25, 1Pet. 1:17), which is how God judges people justly, so the fact that some sinners ignore God’s Gospel indicates that His will or leading is resistible because of MFW. 8. Rom. 2:15 teaches that sinful souls have a conscience or awareness of “the requirements of the law”, which may be combined with Romans 1:20 to teach that God’s power and moral nature or will may be perceived via creation and conscience (called natural revelation), thus those unfamiliar with God’s Word in Scripture have no good reason for resisting divine leading and choosing atheism/evil. 9. Rom. 3:20-21 states the law makes souls conscious of sin and that “the Law and Prophets testify” or prepare the way for the new revelation of righteousness from God apart from the Law, which takes up where Romans 1:17 left off. 10. Rom. 3:22a says that “righteousness from God” or s/e comes through faith “in Jesus Christ” (cf. Eph. 2:8), a phrase Paul used eleven times in Ephesians 1:3-14 to indicate s/e. 11. Rom. 3:22b says that God’s righteousness is given “to all who believe—there is no difference”” signifying that all sinners may believe or be s/e (cf. 1Tim. 2:3-4, John 3:16, Tit. 2:11), because there is no favoritism (#7). 12. Rom. 3:23 teaches that “all have sinned and fall short of the glory of God”, meaning that no one can be good enough to earn salvation because of their own merit. 13. Rom. 3:24 says sinners “are justified freely by his grace through the redemption that came by Christ Jesus” (via faith per v.22, cf. 3:27-28); s/e is free because Christ paid the price/cost. 14. Rom. 3:25a explains redemption as being “a sacrifice of atonement” for those who have faith in Christ’s work of dying in their place. 15. Rom. 3:25b further explains that God demonstrated his just patience (#3) or forbearance in leaving unpunished those sins committed before the revealing of the Gospel (foreshadowed in Gen. 22:8 & 13), implying that sinners had/have the opportunity to believe and be s/e thereby demonstrating God’s justice/not showing favoritism (#11). 16. Rom. 3:26 continues to emphasize divine justice by declaring it three ways (“justice…, just…, justifies”), which justness is synonymous with righteousness (2Thes. 1:5-6, Heb. 6:10). 17. Rom. 4:1-25 presents Abraham as a Gentile who became the physical father of the Jews and the spiritual father of all who choose to have faith in God/Christ. 18. Rom. 5:1 echoes Eph. 2:8 by describing s/e as justification through faith, Eph. 1:5 & 7 by using the phrase “through Jesus Christ”, and Eph. 2:14 by describing s/e as having peace with God. The rest of the systematic study of Romans is included in the Lesson titled “Systematic Scripture Study”. The survey of Romans 1-11 (R#1-42) will now be applied to the TULIP and MFW doctrines in order to see which parts of these interpretations are supported by that Scripture. This application will continue the enumeration begun by the survey. 43. Regarding Total depravity, R#1-6 teach that all normal adult humans are sinners and that God’s intent (will/desire) is to lead them to repent, so they will not condemn themselves to suffer righteous wrath—which implies that sinners are enabled by God’s leading to repent, so their depravity does not totally nullify MFW. 44. Regarding Unconditional election, R#10, 11, 14 & 15 specifically cite faith/belief as the condition for receiving s/e. R#17 illustrates this truth with the example of Abraham leading to the conclusion that faith is the condition for justification or s/e in R#18. R#34 laments that Jews as a whole failed to satisfy the condition of faith, and R#35 celebrates that everyone may satisfy that condition. 45. Regarding Limited atonement, R#20&21 indicate that Christ died to pay the penalty for all sins of all sinners, and R#29 laments that most Jews reject Christ’s atonement, although R#37 finds consolation because there remains a remnant who have not stumbled over the stumbling-stone, who is Christ (R#34). 46. Regarding Irresistible grace, R#3&4 refer to wicked souls who spurn God’s kindness and do not repent. References to “all who believe” (R#11) and to “the man who has faith” (R#15) imply there are some who resist saving faith. R#32 cites pharaoh as an example of a sinner who hardened his heart against God’s will. 47. Regarding Perseverance, R#6 implies the need for those who do not resist God’s leading to persist in doing that. R#40 mentions God’s kindness to believers provided that they continue to believe, because if not they “also will be cut off”. 48. Regarding Moral volition, R#9 teaches that the purpose of the law is to make souls conscious of sin, and R#10-11 teach how to attain righteousness from God. R#22 urges Christians not to continue sinning, and R#26&27 contrast the sinful nature with the new way of cooperating with the Spirit until Christians attain the likeness of Christ. 49. Regarding Freedom to choose, faith connotes a lack of proof or coercion, thereby making the chooser responsible for resisting God’s kind leading per R#3&4, which onus for evil is sensed by one’s conscience (R#8) or consciousness of sin (R#9). Even the reference to slavery in R#23 speaks of obedience being offered. 50. Regarding Will or volition, it is signified in R#32&38 by the heart, and the sinful will is described as hardened (cf. obstinate in Rom. 10:21). In R#39 Israel’s corporate will to sin is called transgression. Now let us consider other Scriptures sometimes cited in descriptions of the TULIP and MFW interpretations in light of Romans 1-11. T – Mark 7:21-23 lists some evil thoughts in sinful hearts, but it does not teach that evil people cannot repent. Rather, Jesus states this truth in order to prick sinners’ hearts and lead them to repent of ignoring the commands of God in order to preserve the traditions of men (Mark 7:6-13, R#3&4). U – The only Scripture cited as specifically supporting this point is R#21, but only if universal salvation is also accepted as being taught by the reference to all/many, but Rom. 5:17 limits the many to those who receive God’s grace, and Rom. 4:16 & 5:1 teach that grace is received through faith, making it the condition for reception (s/e). L – In Matt. 20:28 Jesus said that his life is given as a ransom for many (stated also in Heb. 9:28), but this does not preclude anyone who has faith being included, and Scriptures such as 1Tim. 2:3-4 indicate God’s desire for all to become “many” (John 3:16, Acts 2:21, 1John 2:2), indicating that although Christ’s death atoned for the sins of all humanity only for those who accept Jesus as Messiah does it result in forgiveness (s/e, R#14&18). I – Phil. 2:13 says that God works in believers to will and act according to His good purpose, but this does not mean that believers do not willingly cooperate (R#23). P – John 10:27-29 states that Jesus gives his sheep eternal life, and no one can snatch them, which is stated by Paul in Romans 8:35-39 as being separated from the love of God in Christ. However, there are numerous Scriptures indicating that a believer may not persevere (including John 8:31, Matt. 10:22& Heb. 10:36), so although God gives endurance per Rom. 15:4-5, it too must be received through continued faith (2Cor. 5:7) “from first to last” (Rom. 1:17). M – Gen. 2:17 begins the biblical revelation of God’s moral nature and requirement and is followed up by Gen. 6:5-6 revealing that God is grieved by sin, which truth Paul noted in Eph. 4:30. A main point of the Sermon on the Mount (Matt. 5-7) per Jesus in Matt. 5:20 is that souls should be righteous, and main point of the Sermon on Salvation (Rom. 1-11) per Paul in Rom. 3:21-22 is that righteousness is attained through faith in Jesus as Lord (cf. Acts 16:30-31). F – Deut. 30:19 is one of the clearest statements of the condition of volition in Scripture, and Jesus lamented the sinful misuse of this divine gift in Matt. 23:37. Jesus commanded the correct application of volition in Matt. 7:7 (cf. Heb. 11:6). Paul indicates that God enables sinners to seek salvation in Rom. 2:4, where he says that God’s kindness toward sinners leads them toward repentance. In 1Tim. 2:3-4 Paul taught that God wants all souls to be saved, but he lamented that many resisted God’s will in Acts 28:26-27, like Jesus did in Matt. 13:14-15. W – The short version of Paul’s Sermon on Salvation in Romans is found in Eph. 2:8-10, which states that God’s grace is received through faith, not works, implying that the condition of cooperating (called partnership in Phil. 1:4-5, cf. 2:12-13) with God both by professing Christ at conversion (from first/first day) and by producing the fruit of the Spirit during sanctification (to last/the day of Christ Jesus) is NOT meritorious or a reason to think salvation is earned (Rom. 1:17). However, choosing to disbelieve God or resist His kindness does manifest spiritual separation from His blessings and warrant eventual experiencing of divine wrath per Rom. 2:4-6 (cf. Matt. 23:37). Sinful humanity retains the image of God or MFW, so every normal adult soul is able by faith to choose between the two options in Deut. 30:19. That is why Paul went “every Sabbath to the synagogue, trying to persuade Jews and Greeks” (Acts 18:4). “He witnessed to them from morning till evening, explaining about the kingdom of God, and from the Law of Moses and from the Prophets he tried to persuade them about Jesus.” (Acts 28:23b) “Some were convinced by what he said, but others would not believe. (Acts 28:24) They disagreed among themselves and began to leave after Paul made this final statement: The HS spoke the truth to your ancestors when he said through Isaiah the prophet, “You will be ever hearing but never understanding; you will be ever seeing but never perceiving, for this people’s heart has become calloused.” (Acts 28:25-27a) IOW, God initiates/calls; sinners may cooperate-or not. Other Scriptures cited by tulipists include: 1 Corinthians 2:14, “The man without the Spirit does not accept the things that come from the Spirit of God, for they are foolishness to him, and he cannot understand them, because they are spiritually discerned.” In order to understand Scripture correctly, one must consider both the immediate context and NT teaching. Here is relevant immediate context for that verse: 1Cor. 1:21b, “God was pleased through the foolishness of what was preached to save those who believe.” Using Mag’s favorite terminology, God’s method of saving sinners or natural men is via revealing the Gospel, and we know from 1Tim. 2:3-4 that God desires all to believe. 1Cor. 1:23-24, “We preach Christ crucified… to those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God.” Again, “We preach to all natural men”, and “to those natural men God has called”. This prompts the question: Is “desire” in 1Tim. 2:3-4 synonymous with God’s “calling” in 1Cor. 1:24–and we might add with God’s “drawing” in John 12:32 and with God’s “invitation” in Matt. 22:14? The last verse and John 13:18 indicate that although God loves and wants to save every natural man, some ignore/reject/resist His desire/calling/drawing/invitation and are therefore not chosen or saved, while some do NOT resist God’s calling but rather believe the Gospel, realizing its wisdom and power to save, at which point they become chosen/elect. 1Cor. 1:26, “Brothers, think of what you were when you were called… Not many were influential.” They were natural men in the lower social class, but yet they believed or cooperated with God’s calling. 1Cor. 1:27-28, “God chose the foolish things of the world to shame the wise… the lowly… and the despised”. God’s saving of despised natural men was intended to humble all natural men, so that “no one may boast before him” (1Cor. 1:29). 1Cor. 2:1-2, “When I came to you, brothers… I proclaimed to you… Jesus Christ and him crucified.” Paul reiterated that God saved some natural men via them accepting Paul’s preaching of the Gospel. 1Cor. 2:10, “God has revealed it to us by his Spirit.” God’s HS enables natural men to believe the Gospel and be saved (or not). The Gospel is mentioned in 1Cor. 1:21-24, saying that God was pleased to save those who believe, but indicating that believers are those whom God has called, which allows the problematic understanding that God might not call everyone. However, 1Cor. 15:1-11 clarifies what is meant by saying “by this Gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain.” If those who are called to believe may not persevere, the logical implication is that their initial belief also was a free decision. Thus, we see that interpreting 1Cor. 2:14 as teaching sinners without the Spirit are not able to repent and be saved is wrong, because the context indicates that souls may be saved by converting from atheism to faith in Christ and must remain converted. MFWers would cite 1Cor. 15:1-2 as a counterpoint verse showing that God graces all people without the Spirit with the opportunity to be saved by hearing the Gospel and receiving the Spirit. The next Scripture is 2Cor. 4:3-4, “Even if our gospel is veiled, it is veiled to those who are perishing. The god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel of the glory of Christ, who is the image of God.” We have already seen that 1Cor. 1:21-24 says God was pleased to save those who believe and that 1Cor. 15:1-11 indicates belief is a free decision. Thus, we see that interpreting 2Cor. 4:3-4 as teaching that God approves of the god of this age blinding people’s minds so they cannot repent and be saved is wrong, because the context indicates that souls may see the light or glory of God in Christ and be saved. MFWers would cite 2Cor. 5:11-12 as a counterpoint verse showing that God gives everyone the opportunity to be persuaded, have a change of heart, and be saved (cf. 1Tim. 2:3-4). Jeremiah 17:9a,”The heart is deceitful above all things and beyond cure.” The immediate context includes: Jer. 17:5, “Cursed is the one who trusts in man… and whose heart turns away from the Lord.” Jer. 12:1, 3, 14, 16, “You are always righteous, O Lord… you see me and test my thoughts about you… Jer. 14:10, “This is what the Lord says about the people of Judah, They greatly love to wander… Jer. 18:8-11, “If that nation I warned repents of its evil, then I will relent and not inflict on it the disaster I had planned… Deuteronomy 29:4, “To this day the Lord has not given you a mind that understands or eyes that see or ears that hear.” The pertinent pericope seems to begin with Deut. 28:1 & 15, “If you fully obey the Lord your God… God will set you high above all the nations on earth… However, if you do not obey the Lord your God… all these curses will come upon you.” This verse implies that the Israelites are free to obey or disobey. Then we have the verse cited, which sounds like God prevented the Israelites from obeying Him. But then we come to Deut. 29:9, “Carefully follow the terms of this covenant, so that you may prosper in everything you do.” This seems to indicate that the Israelites can follow or not follow the terms. And finally we arrive at the clearest statement of what Moses meant in Deut. 30:19b-20a, “I have set before you life and death, blessings and curses. Now choose life, so that you and your children might live and that you may love the Lord your God.” This obviously teaches that the Israelites are deemed to have MFW. Tulipists also typically cite the following Biblical passages regarding the T in TULIP for total depravity: Rom. 3:10-12/Psa. 14:1-3 = 53:1-3, Eph. 2:1, 4:17-19, Matt. 13:13/Isa. 6:9-10, Ezek. 36:26, Mark 7:21-23, John 3:19, 6:44&63-65.
Another passage sometimes cited by tulipists as supporting their understanding of election is Ephesians 1:3-14, which says “Praise be to the God and Father of our Lord Jesus Christ, who has blessed us in the heavenly realms with every spiritual blessing in Christ. For he chose us in him before the creation of the world to be holy and blameless in his sight. In love he predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will, to the praise of his glorious grace, which he has freely given us in the One he loves. In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace that he lavished on us with all wisdom and understanding. And he made known to us the mystery of his will according to his good pleasure which he purposed in Christ, to be put into effect when the times will have reached their fulfillment—to bring all things in heaven and on earth together under one head, even Christ. In him we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will, in order that we, who were the first to hope in Christ, might be for the praise of his glory. And you also were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed, you were marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God’s possession—to the praise of his glory.” In this Ephesians passage we can see that what the all-loving God predestined was NOT that some souls would be damned, but rather the plan of salvation to elect potentially all humanity, whom He loves and atoned for (1Tim. 2:3-5, Tit. 2:11), if they exercise their God-given grace of volition to accept His offer of grace IN Christ (2Thes. 2:10). Another verse in the same vein as Eph. 1:3-14 is Rom. 8:29. In Scripture “know” sometimes refers to intimacy and can mean the consummation of the marital commitment (and have a “pregnant” meaning). Thus, in Rom. 8:29 the term might mean that God foreknew whom would be saved or have saving faith–which is a NT revelation compatible with MFW and contradicting TULIP. The NT also revealed that God calls everyone to be saved/justified (John 12:32, 1Tim. 2:3-4, Rom. 3:21-5:1) and be glorified in heaven when they persevere in saving faith, hungering for complete sanctification and having righteousness like Christ (Matt. 5:6, 10:22, Phil. 3:12-16, Heb. 10:35-39). The short version of Paul’s Sermon on Salvation in Romans 1-11 is found in Eph. 2:8-10, which states that God’s grace is received through faith, not works. Not until heaven will perfection and certainty be attained, so until then believers operate with confident faith—even popes. Confusion may occur because of claims that science (GW via creation) and Scripture conflicted before one learns that physical science is fallible and not the concern of Scripture. Apostasy/Blasphemy An aspect of the P in TULIP has to do with the issue of apostasy, which has been debated ever since Augustine of Hippo published his views about A.D. 400. Rom. 8:38-39 seems to say that it is impossible for a Christian to fail to persevere. Paul writes: “For I am convinced that neither death nor life… nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.” We also read in John 10:27-29 that Jesus said, “My sheep listen to my voice… no one can snatch them out of my Father’s hand.” (Also, see Rom. 8:38-39, 14:4&10, 1Cor. 1:8, 10:12 & 15:5, 2Cor. 1:20-24, Eph. 1:11-14, 1John 2:19, Psa. 135:6 & Pro. 21:1.) However, there are numerous verses in the NT which indicate that it is possible for a believer intentionally or willfully to separate him/herself from Christ (cf. Gal. 5:1 & Rev. 12:9). The classic passage that teaches the possibility of apostasy is Heb. 6:4-6: “It is impossible for those who have… shared in the Holy Spirit… if they fall away, to be brought back to repentance, because to their loss they are crucifying the Son of God all over again.” Another verse in this vein is Gal. 5:4: “You who are trying to be justified by law… have fallen away from grace.” (The reader should also see Rom. 11:22, 1Cor. 15:2, Col. 1:22-23, 2Thes. 1:4-5, 2Tim. 2:12, Heb. 3:6&14, 10:35-36, Jam. 1:12, 2Pet. 1:10-11, 2:20, 1John 2:24-25 and Rev. 2:10. These Scriptures are quoted at the end of this part.) Some Christians say that the biblical exhortations to persevere do not imply the possibility of apostasy but this interpretation is problematic for three reasons: First, the plain sense of many verses of Scripture including those listed in the preceding parentheses suggests that it is possible for a believer to commit apostasy, and saying that this understanding is false seems to make God tricky. Second, God’s plan of salvation from the miserable consequences of choosing to reject Him makes sense only if people are morally accountable or free, and free will is meaningful only if a person can choose between essentially opposite options, as in Deut. 30:19: “I set before you today life and death, blessings and curses.” This is the same choice that was set before Adam and Eve in the Garden of Eden (Gen. 2:16-17) and before that to Satan in heaven (Luke 10:18). I see no reason to think that this choice is not eternal, because it is this choice which creates: free will (faith in Christ or antichrist), moral responsibility (love the Lord or hate Him) and meaningful life (taste of heaven now and hope for eternal joy rather than misery now and ultimately hell). And 1 Cor. 13:13 says “these three remain”. Third, Jesus said “The truth will set you free” (John 8:32), and “If the Son sets you free, you will be free indeed.” (John 8:36) As a disciple of Christ I feel free, and I find every day fraught with significance as I fight on God’s side against evil in a war that has ultimate consequences for the destiny of my soul. Spiritual freedom is in Christ. If Christians retain the same freedom they had as non-Christians to accept or reject Christ’s Lordship, then the second most important truth to learn in life after the Gospel/kerygma is the “necessity” of persevering in accepting Christ as Lord and in learning God’s Word (LGW) until we die in order to achieve our God-given purpose in life: the fullness of Christ or spiritual maturity. [LGW signifies this truth.] The doctrine of perseverance or LGW serves as a bridge from the kerygma (creed) to the didache (lifelong spiritual growth) or from spiritual birth to maturity, so it is logical to harmonize various/diverse biblical statements on this issue before proceeding to other didachaic topics. The passages cited previously that seem to support predestination may be harmonized with those supporting free will or perseverance as follows: 1. John 10:27-29 – being “unsnatchable” does not disallow a person from choosing to jump out of the “Father’s hand”. Also, in John 6:37 “never drive away” does not mean a person cannot go away, and in John 6:39 “I shall lose none” may refer to those who persevere or do not stray, who stand firm, who endure, who hold firmly, etc. 2. Rom. 8:38-39 – “anything else” may refer to powers other than one’s own will. 3. Rom. 14:4&10, Paul says not to judge a servant of Jesus, who is able to make them stand before God’s judgment. The verb “make” may mean “provide a way”. 4. 1Cor. 1:8, 10:12 & 15:58, Paul says that Jesus will keep the Corinthian believers firm to the end, warns them that if they think they are standing firm to be careful that they don’t fall and therefore, stand firm, letting nothing move them from the work of the Lord. These verses indicate that standing firm involves a believer cooperating with the way Jesus provides. 5. 2Cor. 1:20-24, Paul says that God makes us stand firm in Christ and anointed our hearts with the HS as a seal and deposit; it is by faith that we stand firm. This indicates that the way God provides for standing firm is for believers to persevere in cooperating with the HS. 6. Eph. 1:11-14 – what is “predestined” is God’s plan to choose or elect anyone who desires to be “in him” or to satisfy GRFS. Thus, being “marked in him with a seal” does not abrogate moral free will (cf. 2Pet. 1:10f). 7. 1 John 2:19 – when synthesized with verse 24 must mean that those who repudiate their Faith do not eternally “belong”. 8. Psa. 135:6 – in light of “volitional verses” (such as Deut. 30:19 & Matt. 23:37) means that God “pleases” to permit limited free will. 9. Pro. 21:1 – in order not to make God responsible for the sins cited in the rest of the chapter must mean that the “king’s heart” or will is choosing to cooperate with the Lord’s “hand” or directions. Scriptures that teach the possibility of apostasy include the following: Matt. 10:22, “All men will hate you because of me, but he who stands firm to the end will be saved.” Rom. 11:22, “Consider therefore the kindness and sternness of God: sternness to those who fell, but kindness to you, provided that you continue in his kindness. Otherwise, you also will be cut off.” 1Cor. 15:2, “By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain.” Gal. 5:4, “You who are trying to be justified by law have been alienated from Christ; you have fallen away from grace.” Col. 1:22-23, “But now he has reconciled you by Christ’s physical body through death to present you holy in his sight, without blemish and free from accusation—if you continue in your faith, established and firm, not moved from the hope held out in the gospel.” 2Thes. 1:4-5, “Therefore, among God’s churches we boast about your perseverance and faith in all the persecutions and trials you are enduring. All this is evidence that God’s judgment is right, and as a result you will be counted worthy of the kingdom of God, for which you are suffering.” 2Tim. 2:12, “If we endure, we will also reign with him. If we disown him, he will also disown us;” Heb. 3:6&14, “But Christ is faithful as a son over God’s house. And we are his house, if we hold on to our courage and the hope of which we boast… We have come to share in Christ if we hold firmly till the end the confidence we had at first.” Heb. 6:4-6, “It is impossible for those who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit, who have tasted the goodness of the word of God and the powers of the coming age, if they fall away, to be brought back to repentance, because to their loss they are crucifying the Son of God all over again and subjecting him to public disgrace.” This passage indicates that apostasy may be viewed as total depravity or blasphemy against the HS (MT 12:31). Heb. 10:26-36, “If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, but only a fearful expectation of judgment and of raging fire that will consume the enemies of God… So do not throw away your confidence; it will be richly rewarded. You need to persevere so that when you have done the will of God, you will receive what he has promised.” Jam. 1:12, “Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love him.” 2Pet. 1:10-11, “Therefore, my brothers, be all the more eager to make your calling and election sure. For if you do these things, you will never fall, and you will receive a rich welcome into the eternal kingdom of our Lord and Savior Jesus Christ.” 2Pet. 2:20, “If they have escaped the corruption of the world by knowing our Lord and Savior Jesus Christ and are again entangled in it and overcome, they are worse off at the end than they were at the beginning.” 1John 2:24-25, “See that what you have heard from the beginning remains in you. If it does, you also will remain in the Son and in the Father. And this is what he promised us—even eternal life.” Jude 21, “Keep yourselves in God’s love as you wait for the mercy of our Lord Jesus Christ to bring you to eternal life.” Rev. 2:10, “Do not be afraid of what you are about to suffer. I tell you, the devil will put some of you in prison to test you, and you will suffer persecution for ten days. Be faithful, even to the point of death, and I will give you the crown of life.” Divine Sovereignty and Love/Justness The need is to harmonize the Scriptures stressing divine sovereignty and sounding as though God determines who will be elect with Scriptures indicating that souls have MFW and stressing God’s love for humanity. Just as Rom. 9:11-23 appears to be the foundational Scripture for the problematic and divisive doctrine of tulipists, so also 2Thes. 2:10-13 and 1Tim. 2:3-4 may be viewed as the Scriptural fount of the unifying understanding of truthseekers, because it indicates that those who love truth are on the right path regarding God’s requirement for salvation/Gospel. Scriptures stressing sovereignty may be represented by the following: 1. Matt 11:27, “All things have been committed to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and those to whom the Son chooses to reveal him.” 2. Luke 8:10, To you it has been given to know the secrets of the kingdom of God, but for others they are in parables, so that ‘seeing they may not see, and hearing they may not understand.’” God’s Word stressing love for humanity may be represented by 3. John 3:16, “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.” 4. 1Tim. 2:3b-4, “God our Savior wants all people to be saved and to come to a knowledge of the truth.” These two themes can be harmonized and unified as follows: Jesus does not say in #1 that he wants to reveal the Father only to a few and condemn the majority to hell, and Paul does say in #4 that God wants all to be saved, so the Son chooses to reveal the Father to all who choose to seek Him per Matt. 7:7. Although #2 by itself may be understood as indicating God withholds His Word regarding the kingdom of God from those He hates, both Jesus and Paul quote Isa. 9:6 (in Matt. 13:14-15 & Acts 28:26-27) in a way that puts the responsibility for not receiving God’s Word (GW) on those whose hearts are hardened or not open to it (in agreement with #3). Scripture stressing God’s role in election may be represented by the following: 5. John 15:16, “You did not choose Me, but I chose you to bear fruit that will last.” 6. Rom. 9:11&16, “In order that God’s purpose in election might stand… It does not depend on human desire or effort, but on God’s mercy.” And GW stressing the role of human agency in election may be represented by the following: 7. Deut. 30:19, “This day I call the heavens and the earth as witnesses against you that I have set before you life and death, blessings and curses. Now choose life, so that you and your children may live.” 8. Matt. 23:37, “Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing.” These two themes can be harmonized and unified as follows: Jesus does not say in #5 that his disciples could not have chosen to refuse to follow him, and God does say in #7 that He provides the opportunity to choose life or death, so Jesus saying that he chose his disciples means that God urges souls to choose life. Although #6 may be understood as indicating human volition has no role in salvation, #8 reveals Jesus lamenting the fact that although God offers salvation to souls, those unwilling to cooperate are not saved. This interpretation/harmonization affirms BOTH God’s sovereignty AND love for humanity as well as BOTH His elective will and credit for salvation AND humanity’s God-given volition and accountability for cooperating with God’s will that souls accept salvation via faith in The Elect, who is Christ Jesus. God initiates; souls may cooperate–or not. The doctrine of election also involves understanding the meaning of “in Christ” in Eph. 1:3-14, which is explained in Lesson 11. Other Scriptures that relate to the topic of election include the following: Matt 11:27, “All things have been committed to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and those to whom the Son chooses to reveal him.” Notice that Jesus does not say that he wants to reveal the Father only to a few and condemn the majority to hell. Synonyms for “elect” include: elect (Matt. 24:22,24&31) = disciples (Matt. 28:7-8,13,16&19) = reborn (John 3:3&7) = believers (John 3:16, 5:24, 6:35-40 & 20:29) = saints (Acts 9:32, Rom. 1:7, 8:27) = Christians (Acts 11:26, 26:28) = saved (Acts 16:30-31) = those in Christ (Rom. 8:1, Eph. 1:1-13) = Spirit-led (Rom. 8:2-16) = children/sons/heirs of God (Rom. 8:14-21) = the grafted in (Rom. 11:17-24) = sanctified/church member (1Cor. 1:2) = God’s people (1Cor. 16:1) = church/saints (2Cor. 1:1 = the faithful/holy (Eph. 1:1, Phil. 1:2) = chosen in Christ (Eph. 1:4-11) = members of God’s household (Eph. 2:19) = soldier/worker (Phm. v.2&24) The passages cited previously that seem to support predestination may be harmonized with those supporting free will or perseverance as follows: 1. John 10:27-29 – being “unsnatchable” does not disallow a person from choosing to jump out of the “Father’s hand”. Also, in John 6:37 “never drive away” does not mean a person cannot go away, and in John 6:39 “I shall lose none” may refer to those who persevere or do not stray, who stand firm, who endure, who hold firmly, etc. Scriptures that teach the possibility of apostasy include the following: Matt. 10:22, “All men will hate you because of me, but he who stands firm to the end will be saved.” Regarding tulipism infecting Protestant Christianity with a heretical virus called heresy or blasphemy, implicitly demeaning God’s justness and love for humanity, tulipists Judaizers, Sabbatarians and Actsists Another major heresy infecting Christian churches is called Judaizing, which includes the doctrines of Sabbatarianism and Actsism. Sabbatarianism views the Sabbath law as mandatory for Christians despite the teaching of Paul in Col. 2:16-17 that it merely foreshadowed God’s rest of salvation as indicated in Heb. 3:7-4:11 and thus is part of the Levitical laws that were superseded by the Gospel (Heb. 7:11-10:1) and by the indwelling of Christ’s HS (Rom. 5:5, 8:1-15). (Those who were raised by loving Christian parents may find it easier to understand how cooperation with the Holy Spirit supersedes obeying because of fear. All believers are people of God who should witness for Christ—parents by loving and teaching their children. What is taught and inspired insights should agree with the GW, especially the Gospel.) Actsists believe that the history of the early church in Acts 1-10 (and Mark 16:16-17) make water baptism (WB) and speaking in tongues (SIT) mandatory for Christians. Folks need to stop worshipping the physical symbols and focus on what they represent. Like physical circumcision (PC) and water baptism, the seventh day or Sabbath Law (SL) indicates saving faith in the righteousness of Christ. The outward works or cessation of work are appropriate, but optional. It is the faith by which we receive the Holy Spirit that is required and manifested by loving fruit. God’s Word enters His people’s hearts when they repent of sins including legalism and accept Jesus as Messiah and Lord incarnate. He indwells believers as the Holy Spirit. Moral law describes what “living in the spirit” looks like. The correct direction for understanding Scripture is forward: interpret the OT in light of the NT, not the reverse. A reverse hermeneutic is perverse. This is indicated by the analogies (cited in Matt. 9:16-17) of sewing a new patch onto old material and of pouring new wine into old wineskins, which do not work. Interpretation of GW is true when done in the forward direction, not contradicting the Gospel with OT laws, which is the way/ direction Jesus and the Apostles went/commented/interpreted. Christ alluded to the OT in order to show how it should be interpreted in light of His new revelation/NT. The astute note that in Matt. 4:7 Jesus said “It is also written”, interpreting what Satan had quoted in light of another passage, which is called harmonizing Scripture and is what we should do, but some Judaizers want to require PC, while others want to require the SL. God could have chosen anyone other than Abraham to be the father of believers, and/or God could have chosen Ishmael instead of Isaac, or He could have chosen Reuben instead of Judah, etcetera. IOW, Jesus could have been an African aborigine instead of a Jew, so let us not fixate on the physical. The NT indicates that OT folks were offered salvation (in Rom. 1:20, 2:6-16, 4:1-8, 9:4-8, 10:5-18, 11:1-7), Paul warned Christians to beware of Judaizers, who revert to teaching justification by observing the law (Gal. 4:8-5:12). In Phil. 3:1-9 Paul said, “Finally, my brothers, rejoice in the Lord!… Watch out for those… mutilators of the flesh. For it is we who are the circumcision [cf. Rom. 2:29]… If anyone else thinks he has reasons to put confidence in the flesh, I have more:… in regard to the law, a Pharisee… as for legalistic righteousness, faultless. But whatever was to my profit I now consider loss for the sake of Christ… I consider them rubbish, that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ–that comes from God and is by faith.” Jesus taught that his righteousness (Matt. 5:10&20) surpassed and superseded that of those who obeyed and taught the law (cf. Matt. 12:5-12, 19:3-9, Heb. 7:18-10:1). The law is represented by John the Baptist in Matt. 3:11a, “I baptize you with water [WB] for repentance” [forgiveness of sins indicated in the Torah, cf. Rom. 7:4-8:17], and Spirit baptism (SB) is indicated in Matt. 3:11b, “but after me will come one who is more powerful than I, whose sandals I am not fit to carry. He will baptize you with the Holy Spirit and with fire.” However, some people (“Actsists”) focus on events in Acts such as WB and glossolalia rather than on teachings in the epistles about faith/SB being what is essential (“Faithists”). The book of Acts does not teach foundational Christian doctrine but merely records what occurred during the early days of the church era as the revelation of GRFS transitioned from OT beliefs to the NT doctrine that is taught in the epistles, which never command WB or tongues as signs of SB or as essential for salvation. The transition can be seen as occurring in Acts 16:31-34, where Paul told the jailer to believe in the Lord Jesus in order to be saved, NOT to believe and be WB in order to be saved. However, the jailer and others in his family who believed in God were WB. Then in Acts 17:30-34 Paul told the Athenians to repent, which some did, but whether they were WB is not mentioned. Then in Acts 19:1-6 Paul encountered some disciples of John who had been WB but had not been taught about SB, so they received SB when Paul placed his hands on them. Then in Acts 26:16-18, when Paul recounted his calling to King Agrippa, he quoted Jesus as saying, “I am sending you to open their eyes and turn them from darkness to light, and from the power of Satan to God, so that they may receive forgiveness of sins and a place among those who are sanctified by faith in me.” WB was not mentioned, which continued to be the case in Paul’s epistles. The foundation cited in 1Corinthisans 3:11 is Christ, referring to faith in Christ’s atonement (Rom. 3:12-5:1). Instructions about baptisms are mentioned in Hebrews 6:2, which logically, semantically, and mathematically had to be that WB is a sign or rite portraying a soul has been SB (Col. 2:12), since there is only one baptism (Eph. 4:5) into one body (Eph. 4:4, 1Cor. 12:13). This understanding was held by Christians generally until RC perverted it by practicing infant sprinkling, which was corrected by the Anabaptists during the Protestant Reformation. By the last of Paul’s epistles, WB came to be understood as a good but non-essential work or rite, like physical circumcision, and the basis for believing folks are filled with the HS is reflecting God’s love for everyone (Matt. 22:37-40, 1John 4:7-21, John 13:35, Rom. 5:5, Gal. 5:6 & 22, etc.). Then, like now, the rite is performed as an apt way of portraying saving faith in the atonement of Christ, even though the work is not required, just as physical circumcision was not required for salvation either per Paul in Romans 3:21-5:1. Regarding speaking in tongues (SIT), the original occurrence of SIT at Pentecost (in Acts 2:4-11) and for awhile longer was earthly languages given as a sign that fulfilled Joel 2:28-32 (cf. Isa. 28:11-12 cited in 1Cor.14:21), which reversed Babel and evangelized 3,000 people, thereby ensuring the planting of the first Christian church. However, by the time of its occurrence in the church at Corinth apparently it had morphed into mere pagan-like babbling (cf. Matt. 6:9), which Paul neither quashed completely nor commanded, writing that the gift would cease (1Cor. 13:8-13) as love continued forever but also that he exercised it more than anyone (1Cor. 14:18), thereby causing confusion. This confusion and apparent contradiction can be resolved by noting that if SIT were important it would be mentioned and even commanded in other epistles, so the absence of affirming SIT in other Pauline epistles speaks volumes. Thus, whenever SIT is claimed, it is right to test whether it is genuine or pagan (1Thes. 5:21). Certainly, if someone suddenly is enabled to speak an unlearned earthly language, that can be verified and considered miraculous, but interpretation of babbling is impossible to verify. Thus, disagreement can continue regarding the occurrence of SIT in private prayer, although there is no Scriptural warrant for viewing it as signifying Spirit filling rather than love (John 13:35, 1John 4:7-21). Jesus taught that his righteousness (Matt. 5:10&20) surpassed and superseded that of those who obeyed and taught the law (cf. Matt. 12:5-12, 19:3-9, Heb. 7:18-10:1). The law is represented by John the Baptist in Matt. 3:11a, “I baptize you with water [WB] for repentance” [forgiveness of sins indicated in the Torah, cf. Rom. 7:4-8:17], and Spirit baptism (SB) is indicated in Matt. 3:11b, “but after me will come one who is more powerful than I, whose sandals I am not fit to carry. He will baptize you with the Holy Spirit and with fire.” Paul warned Christians to beware of Judaizers, who revert to teaching justification by observing the law (Gal. 4:8-5:12). In Phil. 3:1-9 Paul said, “Finally, my brothers, rejoice in the Lord!… Watch out for those… mutilators of the flesh. For it is we who are the circumcision [cf. Rom. 2:29]… If anyone else thinks he has reasons to put confidence in the flesh, I have more:… in regard to the law, a Pharisee… as for legalistic righteousness, faultless. But whatever was to my profit I now consider loss for the sake of Christ… I consider them rubbish, that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ–that comes from God and is by faith”, NOT via WB nor SIT.
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Love to Learn and Learn to Love!