PREDESTINATION

We shall not attempt to outline the errors of predestinationism in

this study, but we shall discuss some Scriptures that will shed
light on certain fallacies of the doctrine. Plus, we shall endeavor
to put foreknowledge, predestination and foreordination in their
logical sequence. If we will let the Scriptures speak to us, we shall
be able to see clearly what God has to say on this subject.

Description and Origin

We quote Baker's Dictionary of Theology: "We define predestination as

that theological doctrine, primarily associated with Calvinism, which
holds that from eternity God has foreordained all things which come to
pass, including the final salvation or reprobation of man."
The doctrine of predestination, as defined above, did not come into being
until about three centuries after the church had been established and the
Bible had been written. It was Augustine, who first set this doctrine forth
in its fullness. Baker's Theological Dictionary, which seems to favor
predestination puts it like this: "During the first three centuries of the
Christian church patristic writers left this doctrine largely
undeveloped. It received its first full and positive exposition at the hand of
Augustine, who made divine grace the only ground of man's salvation."
The Westminister Confession of Faith states the doctrine thus: "God
from all eternity did by the most wise and holy counsel of his own will,
freely and unchangeable ordain whatsoever comes to pass: yet so as
thereby neither is God the author of sin, nor is violence offered to the will
of the creatures, nor is the liberty or contingency of second causes taken
away, but rather established."
The proponents - especially, such churches as the Presbyterian and
Episcopal - contend that predestination is the basis for foreknowledge of
all future events, and not conditioned by the knowledge or by anything
originated by the events themselves. They contend that "Even the sinful
acts of men are included in the divine plan. They are foreseen, permitted,
and have their exact places."
There are two main schools of thought among
predestinationists: Infralapsarians and Supralapsarians. Briefly,
Infralapsarians believe that all men are originally lost and that God chose
some of the lost to be saved regardless of their will and left others lost and
unable to do anything about their lost state. Supralapsarians contend
that God created some to be lost and others to be saved, and neither group
is able to do anything to prevent being saved or lost: they are predestined.
Calvin's source material for his doctrine came from three major
sources: 1.Augustinian teachings; 2.Kismet Fate (Calvin spent much time
studying the Moslem religion and was greatly influenced with the
Mohammedan philosophy, "What is to be will be."); 3.Calvin attempted to
justify this philosophy with such passages of Scripture as Eph. 1:5,11;
Rom. 8:29-30; and Rom. 9:21. Although Calvin's doctrine of predestination
is totally accepted only by the Presbyterians, other large religious bodies
have woven parts of Calvin's doctrines into their church dogma; Such
doctrines as "total depravity," "election," "once in grace always in grace,
that is, once saved, a person cannot be lost, find their way into such
churches as the Baptist, Episcopalian and other.
The greatest contribution that Calvin's doctrine of predestination has
made to Christendom is that of the Divine Sovereignty of God.

PROPOSITION
God has predestinated certain things about the universe, the world and
people. However, He leaves the individual free to choose Him as Father
and Christ as Saviour. God often uses unsuspecting people, even
unbelieving people to accomplish His will, but leaves the individual free to
choose or reject salvation. Examples of God's using unsuspecting persons
are numerous in the Bible, but one such example is that of Pharaoh, Rom.
9:17.

I. Rom. 8:29,30
Reveals the basis of predestination, what is predestinated about
the saved, and the sequence of predestination.

A. The basis of/for predestination is foreknowledge. God foreknew that

some would accept Him, and that others would reject Him. Therefore He
foreordained, or predestinated certain things about those whom He
foreknew would accept salvation if offered. The Scripture states: "For
whom he did foreknow [Greek word "proegnw" pronounced proegno, both
"o's" pronounced long and the "e" short]. he also did predestinate
[Greek,"prowrisen" pronounced pro-orisen, both "o's" are pronounced long
with emphasis on the second "o" and the other vowels are short] to be
conformed to the image of his Son, that he might be the firstborn among
many brethren. (Notice: we are predestinated to become brothers and
sisters to Christ.) God always acts intelligently, that is, He acts upon
knowledge. A good example of this is found in Gen. 18:18,19 "For
I know him..."

B. Verses 29 and 30 tell us what God predestinated about those who He

foreknew.
1. In verse 29 we notice that a. those whom he foreknew should BE
CONFORMED TO THE IMAGE OF HIS SON, that is, we become Christ-
like, b. those whom he foreknew were predestinated to become
"BRETHREN" to Christ, His Son.
2. Verse 30 tells what else God predestinates about those whom He
foreknew would accept Him. "Moreover, whom he did predestinate [this
word is the same as that in verse 29], them he also CALLED; and whom
he called, them he also JUSTIFIED; and whom he justified, them he also
GLORIFIED.

C. So, according to verses 29-30, the sequence is: 1. foreknowledge, 2.

predestinated a. to be called, b. to be justified upon meeting the call, c. to
be glorified in heaven.

D. Some other Scriptures on this subject reveal God's plan a little more
fully.
1. Eph. 1:5 says we are predestinated to the adoption of sons. (That is,
we whom God foreknew; we Christians.)
2. Eph. 1:11 we (whom God foreknew) were predestinated to become
heirs.

II. God leaves man a free moral agent (in other words God
foreknew that some, of their own free will, would accept Him
while others, of their own free will, would reject Him) God
foreordained (predestinated heaven for the former and hell for
the latter.

A. God addresses man as a free agent.

1. Old Testament Accounts: Deut 11:26; Josh. 24:15
2. New Testament: James 1:13-15

B. God grieves over the obduracy of man.

1. Would God grieve over something of His own planning or
making? This would be contrary to logic, as well as, the very nature of
God.
 2. God grieves often over man's hardness, Isaiah 48:14, Luke 13.34;
John 5:40.

C. God has no pleasure in the death of the wicked. The spiritual death of
any human being grieves God, Matt. 18:14

D. Men may be saved if they will.

1. God's wrath is being held back by His power, so that a skeptical
world is beginning to say, "Where is your God?" Consider 2 Pet. 3:1-9
2. The arms of Jesus are still outstretched to all the world, John 6:37;
Rom. 10:13; Rev. 22:17; Isaiah 55:1; I Tim. 2:4; II Pet. 3:9; Acts 10:34

III. You can change Things

A. Hezekiah who was scheduled to die was given 15 additional years to

live because he asked God to let him live, Isaiah 38:1-8.
B. The city of Ninevah as scheduled for destruction, but when they
repented at Jonah's preaching God spared them, Jonah 2:9,10.

IV. An attitude of acceptance and continued faithfulness are

necessary to salvation; a person's predestination is not absolute or
unchangeable.

A. The principle upon which God operates, Ezek. 33:18; 18:24 (when a
righteous man turns back to sin, his former righteousness will not be
remembered)

B. Some examples, I Sam. 28:16 (Saul); II Pet. 2:5 (fallen angels); Judges
16:20 (Samson); Jude 1:4,5,6 (angels)

C. Warnings about falling away (perhaps falling is not the best term,
because one who backslides does so consciously). Luke 9:62; II Pet. 3:17;
Heb. 2:1-3; I Cor. 10:1-12; Heb. 6:4-6; II Pet. 2:20-22; I Tim. 4:16; I Tim.
4:1; I Tim 1:19-20; II Tim 2:18; Gal. 1:6

V. It is possible to fall from grace.

Those who trusted in the Law after they accepted Christ had fallen from
grace, Gal. 5:4. We are warned to watch diligently lest we fall, Heb. 12:15-
16
A. It is possible to separate from Christ.
John 15:1-7 Either we bear fruit or we are cast forth and burned.

B. It is possible to cause your name to be blotted out of the book of life.

1. The person who sins (that is if he turns away from God's mercy) will
get his name blotted out of the book, Ex. 32:33.
2. The person who takes away any part of God's Word, Rev. 22:19.

The person who overcomes will not have his name blotted out, Rev. 3:5

C. It is possible for sanctified persons to do that which will loose their

soul.
1. The condemned named, Gal 5:19-25
2. Schismatic spirit, I Cor. 1:1-15, I Cor. 3:3
3. One man was put away because of sin, I Cor. 5:1,2,11
4. We shall be able to know, I Cor. 6:1-20
5. Paul had not reached eternal security, Phil. 3:13; I Cor. 9:27
6. Our salvation is based upon obedience and endurance, Matt. 10:22; II
Pet. 1:10-11; Rev. 2:10
7. Our salvation is condition upon "if", John 8:51; Heb. 3:12-15; Heb.
10:38.39; Rev. 22:14.
8. Some of the Scriptures used by those who say "Once you are saved
you are always saved," are, John 3:36, I John 2:5, Rom, 2:6,7; John 10:27-
29; Rom. 8:35-39; John 5:4. None of these teach that one cannot of his own
free will and accord turn away from God. They only teach that God is all-
powerful, and that so long as we choose to walk in His way by faith and
obedience, no power in the universe shall be able to separate us from
God. Of course, in light of all the other Scriptures that we have introduced
into this study, one may choose to turn away from God; that is, a person
once saved can turn away from God and become lost.

CONCLUSION:
So, while God predestinates certain things about the universe, the world
and human-beings, He leaves each individual capable of choosing
salvation or to be lost.

Brother James Mantooth