Invalid Questions – Part 2

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In addressing the questions raised by Aaron, we can examine them in whatever order we desire. However, since there is an order to things, a failure to examine them in proper order will yield some very interesting results for our doctrine. In the Scripture, there is an order to building doctrine, which is expressed in the following passage:

Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the LORD was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. (Isaiah 28:9-13)

Hence, to begin to understand what the Scripture states as far as doctrine is concerned, one must be a born-again child of God, and have some amount of maturity. Moreover, there must be a willingness to learn in the manner the LORD has prescribed, which is “precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little” and that process cannot be hurried, rushed, or shortcut, as the LORD God will not bless such “workarounds” as he made quite clear to the apostles:

I have yet many things to say unto you, but ye cannot bear them now. (John 16:12)

And again, that any learning is totally dependent upon what the LORD allows:

Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. And this will we do, if God permit. (Hebrews 6:1-3)

Thus, we have to do everything, including the way we approach and address doctrine, the way the LORD God is pleased with, else we aren’t going to get very far and be right in our determination of what proper and correct doctrine is. In seeking to accomplish this, one of the first things we must understand is that Scripture is to be trusted implicitly. This is not to say we blindly trust Scripture, but that we trust it implicitly, the LORD God having proven its accuracy.

Therefore, when we come to understand that Scripture is silent on a matter, we implicitly understand that we also should be silent on the matter and not “pry” into what we can infer about the matter. Additionally, when Scripture demonstrates that we “started in the middle” of a subject, we should accept that correction and seek the actual beginning of how the subject is addressed. A prime example of this concerns what the whole focus of the Scripture is, or “What the Bible is All About.” Interestingly enough, finding out what the Scripture is all about doesn’t require an entire book, but only a few of passages from the Scripture itself:

And his father Zacharias was filled with the Holy Ghost, and prophesied, saying, Blessed be the Lord God of Israel; for he hath visited and redeemed his people, And hath raised up an horn of salvation for us in the house of his servant David; As he spake by the mouth of his holy prophets, which have been since the world began: That we should be saved from our enemies, and from the hand of all that hate us; To perform the mercy promised to our fathers, and to remember his holy covenant; The oath which he sware to our father Abraham, That he would grant unto us, that we being delivered out of the hand of our enemies might serve him without fear, In holiness and righteousness before him, all the days of our life. (Luke 1:67-75)

Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. (Luke 24:25-27)

And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Then opened he their understanding, that they might understand the scriptures, And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. (Luke 24:44-47)

And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. (Revelation 19:9-10)

Hence, by the above passages, the whole focus of the Scripture is the Lord Jesus Christ and His work to effect the redemption of man. ((Yes, the statement is true. Everything the Scripture gives us significant detail about does fit within the framework of bringing about the salvation of man and how the LORD God accomplished that work. It is at once and the same time, both utterly simple and terribly complex and complicated.)) Thus, by beginning where the LORD wants us to begin in Scripture, the answer to this question, which often yields books, is given by just a few passages of Scripture that are easily understood. So it is with the following questions:

1. Why is it that one unregenerate person believes the gospel and not another?

5. What principle in him made him choose what he did?

Now, when I was originally given these questions I was told that I could not say “I don’t know.” and leave it at that. I supposed the assumption was that because the Scripture does not tell us why one person chooses to believe and another doesn’t, it means that unregenerate individuals cannot of themselves choose to believe the truth, and thus be saved. In fact, this is the Calvinist/Reformed Theology position. However, it carries the implicit assumption that in gaining the knowledge of good and evil, we somehow are not ever able to recognize or elect anything right, good and true. This implicit assertion of Calvinism is directly contradicted by the Lord Jesus Christ Himself:

Or what man is there of you, whom if his son ask bread, will he give him a stone? Or if he ask a fish, will he give him a serpent? If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him? (Matthew 7:9-11)

Clearly, the Lord Jesus Christ who is God Himself, plainly acknowledges and points out, using it to teach the goodness and mercy of God, that we do know, and are able to recognize what is good and right and true, even though we are evil. Our problem is not that we cannot see and acknowledge the truth. Rather, it is a quite severe unwillingness to submit to that truth we recognize and acknowledge. There is a fundamental difference and distinction between acknowledgment of a particular truth, and submission to that truth.

Since the Scripture does plainly teach that all individuals can and are able to recognize the truth, and are able to choose between the truth and a lie, and yet does not explain why one chooses and another does not, I replied back to the challenge with the following:

Well, first off, your “”I don’t know” is not an answer.” is rank hypocrisy due to the fact that you Calvinists cannot explain what the criteria is that your “god” uses to determine who he will save and who he will send to hell. If you can show me that criteria in the Scripture, then I will accept this condition of not using “I don’t know” for an answer. Otherwise, I am going to invalidate at least two (2) of your questions, possibly others. ((private e-mail to Aaron))

Of course, what I received back was some very circular logic about God performing His pleasure, in choosing to save some whensoever, and howsoever He wills. What I was never sent was an actual set of criterion for how God decided who would be saved and who would be condemned. So it was that I choose to proceed to answer the two specific questions that have no answer with an explanation from Scripture as to why there is no answer. The long and short of it can be given quickly:

The heart is deceitful above all things, and desperately wicked: who can know it? (Jeremiah 17:9)

Then hear thou from heaven thy dwelling place, and forgive, and render unto every man according unto all his ways, whose heart thou knowest; (for thou only knowest the hearts of the children of men:) (II Chronicles 6:30) see also I Kings 8:39

Here we plainly see two things:

First, it is clearly understood that the question posed by the LORD in Jeremiah, is a rhetorical question in which the obvious answer is “No one.” Which is to say that each and every individual’s heart lies to them and deceives them about their true intentions. We do know from the rest of Scripture that this applies to those who are not born-again in Christ, and thus are unregenerate. ((Here I can just see the Calvinist trying to claim victory by saying this proves their contention that one must be regenerated to believe. However, it does not as their strange contention that one must be regenerated to believe, directly contradicts a number of passages in Scripture.)) Since every person was at one time (and most still are) unregenerate, Jeremiah, Chapter 17, verse 9 applies equally across the board to everyone, so long as they remain dead in trespasses and sins. If at some point they come to Christ for salvation and are born-again in Christ Jesus, that changes. In our unregenerate state this is how we are — every single one of us.

Second, as Solomon made very plain (and the LORD caused it to be recorded twice in Scripture), it is only the LORD God who knows the heart of an individual as it really is. No one else is either capable of, or privy to the inner workings of the heart of man. This stands to reason as we are expressly told we cannot know our own hearts. How then could we actually evaluate the heart of someone else? After all, if our own vision and understanding are impaired, how could we knowingly, honestly pass judgement as to what is in the heart of another? The best we are given to judge by is what the Lord Jesus instructed during the sermon on the mount:

Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. (Matthew 7:15-20)

As one brother in Christ put it some years back, we are at best “fruit inspectors.” The long and short of it is our hearts lie to us, and we cannot discern what is actually in the heart of another. Moreover, to repeat, only the LORD God knows what is in each and every individual’s heart. Hence, why one particular person chooses to believe and another doesn’t, is a complete mystery to us, but not to the LORD God. However, He has plainly chosen to not waste time explaining the intricate “whys” and “wherefores” of one person versus another. After all, what real purpose would it serve anyway? First off, most folks would deny that is what is happening in their hearts, and second, they would view it a mere entertainment. Thus, no real good would come of it. Nonetheless, there is a day coming in which all those inner workings and thoughts will be revealed.

To be continued . . .

A Golden Chain? – Part 3

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Since the ‘chain of events’ here described concerns all the LORD God foreknew, we need to return to the statement made earlier where it was briefly mentioned:

Here we start with “whom he did foreknow” which is to say those known before. Now, there is much to state about this, but for now we shall leave it with simply “knowing beforehand” which is a portion of what is stated in “whom he did foreknow” and is certainly applicable here.

Though the “foreknow” that was addressed earlier could be applied to any and all individuals on the earth as the LORD God does know everyone that would ever be conceived, in the context of the passage and by the specific statement “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son. . .” it applies only to those who are born again. However, there is that “portion” of foreknow which I did not address which resides outside of any context and applies only to a certain class, or set of individuals which the Scripture describes as being “in Christ” and not “in Adam.” The reason it is expressly applied is due to the particular meaning of the words “know” and “knew” as they are used by the LORD to address those who have obeyed the gospel. As we are told in Matthew, Chapter 7, when the Lord Jesus Christ delivered the Sermon on the Mount, there is a ‘knowing’ that is not simply ‘knowing about,’ but a personal, intimate knowledge of, and fellowship with, another person:

Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. (Matthew 7:21-23)

Here, the Lord Jesus Christ instructs those hearing Him that it is not a matter of “good” or powerful works that gain one entrance into heaven. Rather, it is that one is personally known of or by the Lord Jesus Christ. This concept of “knowing” which is having a personal relationship with, is further reinforced in several other places in Scripture:

Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods. But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? (Galatians 4:8-9)

Now as touching things offered unto idols, we know that we all have knowledge. Knowledge puffeth up, but charity edifieth. And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know. But if any man love God, the same is known of him. (I Corinthians 8:1-3)

Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. Philip saith unto him, Lord, shew us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father? (John 14:6-9)

For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws into their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people: And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord: for all shall know me, from the least to the greatest. For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more. (Hebrews 8:10-12)

. . . But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the LORD. (Jeremiah 9:24)

Thus, knowing the LORD, and being known by the LORD is the hallmark and defining feature of a born-again child of God. No matter how much one may claim to serve the LORD, no matter what works they do, without being known of God personally, the claims of having fellowship with Him are not true, and thus those persons are dead in trespasses and sins. There is no way to come to knowing God, and being known of Him, except in faith and in repentance, believing in the Lord Jesus Christ for your salvation. This belief must be from the heart, voluntarily of one’s own free will. Nothing less is acceptable to the LORD God.

Therefore, we now go back and examine verse 29 and what it states again to look at the other part of “foreknow,” which is that personal relationship with Him, and see what the LORD means by that:

For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. (Romans 8:29)

Before continuing, we must understand that the LORD God sees all time, all at once. And differentiates every point in time, from every other point in time. Thus, from eternity past to eternity future, the LORD God is present there, even as He is present here and now. The perspective of the LORD God is that all time is present, and yet there is a past, present and future. The LORD God is the author and master of time as He initiated time, and will, as the Scripture states, end time at a certain point:

And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. (Revelation 10:5-7)

And we are shown that from before time, the LORD was there:

Come ye near unto me, hear ye this; I have not spoken in secret from the beginning; from the time that it was, there am I: and now the Lord GOD, and his Spirit, hath sent me. (Isaiah 48:16)

And this is confirmed by other Scripture as well, as Proverbs speaks of wisdom personified:

The LORD possessed me in the beginning of his way, before his works of old. I was set up from everlasting, from the beginning, or ever the earth was. (Proverbs 8:22-23)

So it is when foreknowledge is spoken of, it is done so for two reasons:

1. We cannot mentally digest the concept and idea of all time being “present” time.

We simply cannot conceive of something being at once: past, present and future. We were created to exist within a frame of time, and cannot operate outside of that. We are simply mentally not able to comprehend it. We would mentally go “off the deep end” trying to grasp what we perceived.

2. Physical creation demands time.

It is impossible for physical events to occur, except in a framework wherein time delineates and defines those events. Since the LORD God brought into existence the physical law that no two objects can occupy the same space at the same time, time is essential for the physical creation to operate, else everything would remain exactly as it was when created.

Hence, though in eternity past, the LORD God saw everything that is happening right now — in relation to physical creation, it was yet to happen. Moreover, since no soul that descended from Adam had come into existence as yet, and even Adam himself was yet to be created, all that is spoken of here is classed as “foreknowledge” and from the perspective of creation and events in creation, it is indeed foreknowledge. However, in the heart and mind of the LORD God, He sees (saw) it as immediately present.

Thus, when it states “whom he did foreknow,” not only is it speaking of simply knowing beforehand, but it is relating to us that the LORD God knew those who would be saved in eternity past as if they were in existence at that time. In sum, He had personal intimate knowledge of their souls. This then, reinforces the understanding that verses 29 and 30 of Chapter 8 do not address anyone who would not receive the Lord Jesus Christ as Saviour, but confirms that the sequence of events which follows, applies to believers only.

Now, being assured the context is specifically and only believers, we must further examine whether this is a sequence of salvation, or simply relating to the believer what is happening in their life as they “work out their own salvation” while living on this earth. Thus, to begin this examination we must set forth the sequence as it is, and see if the rest of Scripture bears out that this is actually the sequence of salvation, or it is indeed the process that occurs as the born-again child of God is increasingly conformed to the image of the Saviour. That sequence is as follows:

Foreknowledge
Predestination
Called
Justified
Glorified

However, again we must understand yet another crucial issue before continuing forward as it bears heavily upon the very existence of not only Chapter 8, and the specific passage in question, but upon the existence of Chapters 5, 6, and 7 as well:

Being born-again in Christ is a brand new experience wherein the believer has no previous experience and has no understanding of what to expect. This is why the newly born-again believer is referred to as a “babe” meaning baby, as we are told in Hebrews, Chapter 5:

For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat. For every one that useth milk is unskilful in the word of righteousness: for he is a babe. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil. (Hebrews 5:12-14)

Knowing all this, it is entirely proper to consider the following question which is now posed:

If the events of the new believer’s condition are not clarified and explained, do you think it could and would cause considerable disconcert and unease at certain events that inevitably occur in the life of that individual?

I should say the answer is a resounding “YES!”

The reason for that is confirmed in the following passage from Hebrews, which is only necessary to relate, if, and only if, one must be both comforted about events that occur, and taught the “why” of their occurrence:

Ye have not yet resisted unto blood, striving against sin. And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live? For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby. Wherefore lift up the hands which hang down, and the feeble knees; And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. (Hebrews 12:4-13)

And again this view of born-again believers as children is reinforced:

For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren, Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. And again, I will put my trust in him. And again, Behold I and the children which God hath given me. (Hebrews 2:10-13)

Which also is confirmed in the passage from Isaiah:

For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. (Isaiah 9:6)

And again by the Lord Jesus Christ Himself after His resurrection:

Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee. They went forth, and entered into a ship immediately; and that night they caught nothing. But when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus. Then Jesus saith unto them, Children, have ye any meat? They answered him, No. And he said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes. (John 21:3-6)

Hence, we should understand that we are little children in need of much instruction so we do not wander away or become discouraged, but are led in the right way and encouraged to “make straight paths for your feet.” These things should then give us a far better understanding of why Romans, Chapters 5 through 8 exist, and why they are structured in the particular manner they are.

To be continued . . .

A Golden Chain? – Part 2

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NOTE: Here we finally return to addressing the issue of Romans 8:29-30 and what they are about, and whether those verses actually support the Calvinist/Reformed theology concerning the foreknowledge of God and the predestination of the lives of persons, some to salvation, and others to damnation. Here we pick back up at establishing the context of Romans, Chapter 8, as it is crucial to understanding the passage of verses 29-30.

In examining the context of Romans, Chapter 8, we find that it begins with the believer, and how the believer is distinct from the lost, and what that change was under the law, or legally.

There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. (Romans 8:1-2)

Where before, the law, especially the law of sin and death applied to the believer, upon believing the gospel, that law was done away with in Christ, and now the law of the spirit of life in Christ applies. It is confirmed that this belongs specifically to the believer, and not all men generally as evidenced by the following passage from I Corinthians, Chapter 15:

But now is Christ risen from the dead, and become the firstfruits of them that slept. 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. (I Corinthians 15:20-22)

Thus, to the LORD God there are two separate and distinct classes, or sets of people in this earth: those who are alive in Christ, and those who in Adam, are in their trespasses and sins and are dead. ((This death is not a cessation of function. Rather it is a separation from fellowship with the LORD God. This is more fully discussed in the post “Adam and the Fall – Part 6“)) The distinction between these two sets cannot be overstated as it is quite radical spiritually. There is limited, one-way transference between the classes, and that is from the set of “in Adam” to the set of “in Christ.” There is no “reverse” of this transference as multiple passages of Scripture confirm, one of which is John, Chapter 5, verse 24:

Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. (John 5:24)

The use of the terms “everlasting life” and “shall not come into condemnation” in conjunction with “is passed from death unto life” clearly demonstrate the permanent, one-way transference or translation of the individual from being part of the set of “in Adam” to being part of the set of “in Christ.” If we then understand the distinction between to two classes, or sets, we will understand that they are radically different spiritually, and what applies to one, does not, and cannot apply to the other. Moreover, we must also understand that the sets are “mutually exclusive” and there is no reconciliation between the two.

In examining the differences between the two sets or classes, we do so again as it weighs heavily on what the Scripture teaches about “predestination” and “foreknowledge” and whether the Calvinist/Reformed understanding of Romans, Chapter 8, verses 29-30 is correct, and hence, their understanding of predestination and foreknowledge is correct. In explaining the differences, it is perhaps easier to provide brief statements of the particulars. There are three main differences that will be listed.

Inclusion or membership

In Adam
All individuals of the race of man, saving one, were or are members of this set. No person of the race of man is ever not in this set, save the Lord Jesus Christ. No man has a choice in belonging to this set for at least some portion of their life. Adam is the progenitor of this set.

In Christ
Only those who have repented and believed the gospel belong in this set. There is no person in this set who does not wish to be in this set. The Lord Jesus Christ is the Progenitor of this set.

Destiny

In Adam
The destiny of this set was foreordained to be suffering in Hell and the Lake of Fire. There is no other destination for the members of this set.

In Christ
The destiny of this set is Heaven, then the new heaven and new earth. There is no other destination for this set.

Character or Nature

In Adam
The nature the members of this set were born with does not change. Moreover, there are no changes predestined, or foreordained for this set. One does not have to do anything to remain in this set, and everything will correspondingly remain the same as when they first entered the set.

In Christ
The members of this set do not have the same nature as they were born with, as it was changed upon entering into this set. Thus, there is a continual process of growth for the members of this set, and certain changes are foreordained for each individual in this set.

Hence we see that there are things predestined, or foreordained for the members of each set, but of the set of “in Christ” there are a number of things additionally foreordained to take place, that can never be applied to those who are “in Adam.”

Now, to return specifically to the context of Romans 8, we find that, after briefly touching on the focus of a believer versus those who are not born-again (verses 3 through 9), it continues to focus on the changes that took place at salvation, and what effect those changes have on the believer, to wit:

And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. Therefore, brethren, we are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the sons of God. (Romans 8:10-14)

Here we are reminded that, though we live in this flesh, we are not to allow it to rule, and are able to rule over it. This strength to rule over the flesh is so strong that, if we are failures in it, volumes are spoken about whether we are actually in Christ or not. Hence, this addresses a condition that only believers would know about and struggle with, having been previously instructed (Chapter 7) concerning the war between the flesh and the soul. The chapter then continues on from this point addressing items that are even more specific to believers only, and speaking nothing about those who are not in Christ. As we can see, the chapter ends on a very high note for the child of God, in that it states:

For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. (Romans 8:38-39)

In all, Chapter 8 is addressed to believers, and concerns subjects that only believers are concerned about, and only believers struggle with. After all, the lost, which are those in Adam, have no struggle between their flesh and their soul, nor are they concerned about failing in the flesh. Moreover, it is no concern of theirs to make sure the salvation they professed, as they professed no salvation in Christ, and have experienced no change of heart and soul. These things are exclusive to those who are in Christ, who yet live in this world.

So then, let us ask, if verses 29-30 only apply to, and sit specifically in the context of those who are in Christ, and address nothing about mankind in general, why then is this exercise engaged in:

Let’s review the bidding. If we supply the word some to the Golden Chain the result is fatal to the foreknowledge view of predestination because it would have God predestinating some people who are not called. Since the view teaches that God’s predestination is based upon God’s foreknowledge of people’s positive responses to the call of the gospel, then clearly the view collapses if some are predestined with a call.

The supplying of the word all is equally fatal to the foreknowledge view. This difficulty centers on the relationship of calling to justification. If all who are called are justified, then the passage could mean one of two things:

A) All who hear the gospel outwardly are justified; or
B) All who are called by God inwardly are justified. ((pp. 129-133, Chosen of God, R.C. Sproul, Tyndale House, 1994, ISBN 0842313354))

and again,

If you believe option A, you are a universalist, that everyone will be saved.
If you believe option B, all who are called inwardly by God are justified.

If all whom God calls inwardly are justified and all whom God predestines are called inwardly, then it follows that God’s foreknowledge concerns more than a mere prior awareness of the free decisions humans will make. God knows from eternity whom he will inwardly call. All who he inwardly calls he will also justify. If option B is the correct understanding of the Golden Chain, then it is clear that God gives one kind of call to some people that he does not give to everyone. Since all who are called are justified and since not everyone is justified, the it follows that calling is a rather significant divine activity that some human beings receive and others do not. ((quoted from Aaron, post comments, part belongs to R.C. Sproul, part to Aaron))

when the passage plainly states:

For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. (Romans 8:29-30)

which only and ever addresses those who are in Christ, and touches nothing concerning mankind in general?

Since there are such distinct differences between those in Christ, and those in Adam, why would any exercise in attempting to apply verses 29-30 to all men everywhere be done? What would be the point of trying to draw a conclusion about those who are in Adam?

But, the Calvinist argues: What about the calling?

Here then is their point, and a point that requires answer about going beyond Scripture, and putting words in the mouth of God. They claim:

FOREKNOWLEDGE-PREDESTINATION-CALLING-JUSTIFICATION-GLORIFICATION. The crucial problem here has to do with the relationship of calling and justification. What does Paul mean by “calling”. In theology we distinguish between God’s external call and God’s internal call. We find the external call in the preaching of the gospel. Not everyone who hears the outward call of the gospel becomes a believer. Sometimes the gospel falls on deaf ears.

Now we know that only those who respond to the outward call of the gospel in faith our justified. Justification is by faith. But again, not everyone who hears the outward preaching of the gospel responds in faith. Therefore we must conclude that not all who are CALLED outwardly are justified.

But Paul says in Romans that those whom God CALLS, he JUSTIFIES. If Paul does not mean that ALL who are CALLED are JUSTIFIED, the only alternative would be that SOME who are justified. If we supply the word Some in the GOLDEN CHAIN it would read like this:

Some of those he foreknew, he also predestined. Some of those he predestined, he also called. Some of those he called, these he also justified. Some of those he justified, he also glorified. ((pp. 129-133, Chosen of God, R.C. Sproul, Tyndale House, 1994, ISBN 0842313354))

However, to pick up on “calling” and try to work out who is called, how and why they are called, and determine that this “proves” predestination and election, is to start in the middle of a statement that only applies to those in Christ, and attempt to apply to mankind in general. This is equivalent to digging into a barrel of apples and then attempting to conclude something about oranges. Here the apostle Paul, by the Holy Ghost, is explaining the work of God in the life of the believer. He is not attempting to show how people come to Christ, or how the LORD God brings people to Christ. We know this by the context of the chapter, and the specific construction of the passage:

For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. (Romans 8:29-30)

Here we start with “whom he did foreknow” which is to say those known before. Now, there is much to state about this, but for now we shall leave it with simply “knowing beforehand” which is a portion of what is stated in “whom he did foreknow” and is certainly applicable here. Thus, those He knew beforehand, “he also did predestinate to be conformed to the image of his Son,” which is to state there is an end for those He knew beforehand, which He predetermined that they should be, indeed will be, conformed to the image of Christ.

Notice now that the focus is expressly on the believer, and on the work of God in the life of the believer, and this focus is not directed elsewhere at any time. Just as the Calvinist thinks it is crucial to focus on the middle of the statement and start from there, it is far more crucial, and infinitely more correct to follow the set sequence of Scripture and how the passage is laid out. Hence, there is a sequence defined here which we would do well to pay heed to. This sequence sets in the larger context of the foreknowledge of God, and is defined by the phrase “to be conformed to the image of his Son” and is tied together by a series of connectives which is the phrase “he also.” Therefore, to follow the logic of the passage we find:

Whom he did foreknow:

he also

did predestinate to be conformed to the image of his Son

he also

called

he also

justified

he also

glorified

Unlike the Calvinist/Reformed reconstruction of the passage, the passage remains totally silent concerning anyone, or anything else outside of “in Christ.” What the passage conveys concerns everyone who is predestined to be conformed to the image of His dear Son, who is Jesus Christ. Thus, everyone He did predestinate to be conformed to the image of Christ, was called, was justified, was glorified. Or, put differently, everyone predestinated to be like Christ, is:

called
justified
glorified.

We can see then that to focus on “called” and then try to work some logic about those who do not respond to the call of God, is to step totally outside of the sequence and flow of the passage and apply it to something it was never intended to be applied to.

To be continued . . .

Without Merit

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This is one of those articles where I would just like to scream. Yes, I know, that’s unprofessional, and somewhat unbecoming (well, considerably more than “unbecoming”). It is borne out of the general frustration of dealing with Calvinist/Augustine/Reformed/Sovereign Grace/Primitive Baptist theology. ((I have to list all those labels as the adherents of this theology do tend to lie about what they believe as it is so odious to the vast majority of folk out there. I will say, at least Fred Phelps of Westboro Baptist Church has the guts to own up to what he believes and carry it to its logical conclusion)) However, that is not the only source of frustration that generates this post, as there are a number of fundamental, unaffiliated Baptists out there who are just as clueless about what this article will address. Now, to be fair, and utterly so, the Arminians and Universalists are not exempt here either.

Now, before anyone thinks that I believe that I have a lock on all kinds of Scriptural knowledge, allow me to disabuse you of that notion. I am constantly learning, and constantly finding out how much more I don’t know, than I do know. In short, I still have lots to learn. Nevertheless, this lesson is so basic that it should be taught to everyone, lost or saved from Day One. Why do I say this?

Let’s find out.

To be honest and fair, I really had not put this lesson into an organized pattern of thought and teaching ((This is not to say I didn’t teach it. Rather, it is to say that I only taught it piecemeal.)) prior to dealing with Aaron the Calvinist, who has taken it upon himself to attempt to “correct” the supposed “error of my ways.” But, I am a hard-headed little snot ((Well, maybe not so “little” at 6ft., 185lbs))and such admonitions tend only to make me dig deeper the prove out whether what I believe is true or false. In short, I am one of “them.” ((I trust you all will know who I am talking about here: you know, those folks who are simply difficult to get along with cause everything has to be proved to them.)) What is this supposed “error?” It has to do with merit before God, and whether we have any or not.

Now, the adherent of Calvinist theology believes we have no merit before God. But, the basis of having no merit has everything to do with man being utterly incapable of anything, and God foreordaining who will be saved, and who will not. In sum, if you claim that you come to God on any other basis than God foreordaining you to salvation and choosing you in eternity past, and then regenerating your heart so you will believe, you are claiming merit before God.

That doctrine is not what I believe, and it is not the historic Baptist and Baptistic doctrine that has held firm ever since Jerusalem. ((Actually, historic “Baptist” doctrine is essentially the same doctrine the LORD preached to Adam and Eve in the Garden. However, for the sake of New Testament dispensation, we will start at Jerusalem.)) What I believe is that the LORD foreknows who will and will not come to Christ for salvation, but He very plainly leaves that choice up to the individual as to whether they will believe the Gospel or not. Now, the Scriptures are express that the LORD God grants faith, which is necessary for salvation, and He also grants repentance, which is necessary for salvation. However, what the individual does with the faith and repentance that are granted, is entirely up to them. They can choose to believe what faith shows them, and they can choose to exercise the repentance and believe the Gospel, and be born again in Christ. Being born again in Christ is a work of the Holy Ghost, and not of the individual. In this process, all the individual ever does is make a series of choices:

  • Choose to believe what faith shows them (faith pretty much works automatically at this point).
  • Choose to exercise the repentance granted.
  • Choose to believe the Gospel.

Everything else is a work of the LORD God:

  • He brings the message of salvation through His servants
  • He grants the faith.
  • He grants the repentance.
  • He causes the individual who believes the Gospel to be born-again.

So the real question here is:

Is there any merit before God in making the right choices?

The challenge I was given is as follows, and its pretty presumptuous:

“When are you going to give scripture support of your foreknowledge view? When are you going to explain to me and your congregation how one receives Jesus by grace alone without merit according to your foreknowledge view?”

Now, I have to tell you, I really get a kick out of this part:

“When are you going to explain to me and your congregation . . .”

Like I don’t teach . . . Suffice to say those whom I teach well know and understand the basis of salvation and they are familiar with the message “Our Motivation” which is on the website, which one could listen to, if they were a mind to, as it does explain some of what I will cover here.

Now, this does come after I had already issued a request to Aaron to explain the principles and logic of the following verse, with a specific question:

So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do. (Luke 17:10)

And then I asked:

What in the world is the “whole duty of man?”

What should have happened was an instant recall of a specific passage of Scripture that used the exact words in the quotation marks. Should I say that it didn’t? Well, it didn’t. What I was hoping to come to mind is one of the more well known quotes from the Scripture, namely this one:

Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. (Ecclesiastes 12:13)

Now, the question we must address is:

How do these two passages of Scripture fit together, if they fit together?

First, they do fit together, and in explaining how they fit together, it will be plain precisely how. Now, we must understand that I asked for the principles and logic underlying the statement of the LORD:

So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do. (Luke 17:10)

In looking at this, we need to be clear that this statement follows on the heels of a parable about a master and servant relationship in illustrating why the LORD refused to even entertain the idea of increasing the apostle’s faith. Please understand, what the LORD states here does run counter to modern American thinking, but modern American thinking is dead wrong:

And the apostles said unto the Lord, Increase our faith. And the Lord said, If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you. But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat? And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink? Doth he thank that servant because he did the things that were commanded him? I trow not. So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do. (Luke 17:5-10)

Virtually everyone, to one degree or another, understands or knows about the illustration of having the faith of a grain of mustard seed. However, following hard after that is the word “but” which is a contrasting connective, and then the illustration begins:

But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat? And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink? Doth he thank that servant because he did the things that were commanded him? I trow not. (Luke 17:7-9)

Now, here we see that a servant is expected, after working the fields, to come in and fix supper for his master, and that before the servant can eat. Moreover, after all is said and done, a question is asked by the LORD:

Doth he thank that servant because he did the things that were commanded him? (Luke 17:9a)

And the LORD answers His own question:

I trow not. (Luke 17:9b)

Meaning, ‘I think not’ or ‘I don’t think so’ whichever you prefer. In summary, the servant is commanded to do all this work, and when all is said and done, the LORD says that he, the servant, should not, indeed will not, be thanked for his service. Moreover, that is the way it should be. But, the LORD does not stop there. Now He makes application to the apostle’s request for more faith:

So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do. (Luke 17:10)

Not to be smart about it, but if you cannot see the “No” answer here, you’re blind. Yes, the LORD told the apostles by way of illustration, ‘No, I will not increase your faith.’ But He really didn’t stop there either. Instead, the statement He made contained a principle that is applicable to all times and all places. This principle is clearly laid out in the following portion of the statement:

when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do. (Luke 17:10b)

Which is to say: if you get everything done, which you were ordered, or commanded to do, then you are not worth any more to your master than what you were before you were ordered to do those things. Why? The reasoning follows:

we have done that which was our duty to do. (Luke 17:10d)

You did everything you were supposed to, ordered to, commanded to do. Yet, you never increased your value to your master, because he expected you to do what he ordered you to do. After all, isn’t that why you are a servant, retained in his service? If you don’t do what you are supposed to, here’s what you can expect:

And that servant, which knew his lord’s will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. (Luke 12:47)

Hence, the principle here is a principle applicable everywhere, at all times, in all places: Servants are not rewarded for doing all they are ordered, commanded to do — they are, after all, merely fulfilling the will of their master, which is what is expected of them. They are, when all is said and done and having done all commanded them, worth no more than they were when they were placed in their position of servitude — they are unprofitable.

Now, to be certain, the word “profit” is tied to the word “merit” because a couple of synonyms of “merit” are “value” and “worth” which directly tie to “profit.” Additionally, “merit” is also synonymous with “earn,” and one of the definitions of “merit” is “deserve.” All these words tie together to show that which is “profitable,” which is to say meritorious or entitled to praise, gratitude, and/or commendation. In this case, it would mean acceptance by the LORD based upon one’s valuable service

Now then, shall the question be asked? Certainly it should:

Does man have a duty toward God?

Absolutely.

Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. (Ecclesiastes 12:13)

Here we are clearly and inescapably told that our “whole duty” is to “fear God and keep his commandments” — end of story.

So then, just who has done that? Perhaps it should be clarified as to what the commandments of the LORD are? Without going into excessive detail, the following verses suffice:

Then one of them, which was a lawyer, asked him a question, tempting him, and saying, Master, which is the great commandment in the law? Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets. (Matthew 22:35-40)

We should note here the requirement given is expressly “all” and not “some” of your heart, soul and mind. Additionally, this “all” is inclusive, meaning “all, all the time” and not “all, some of the time.” Briefly comprehended, this leaves no room for anything else. Thus, I ask again:

So then, just who has done that? And, even if you did, what could you possibly say to the LORD God?

However, since none of us have kept either of those two commandments, the LORD gave man another commandment:

And the times of this ignorance God winked at; but now commandeth all men every where to repent: . . . (Acts 17:30)

And:

Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel. (Mark 1:14-15)

Now, this commandment has been in force ever since the fall of Adam in the Garden, and the evidence for that is more fully discussed in the article “What Does God Require of Us?” The long and short of it is that all men everywhere, at all times are commanded to repent and believe the Gospel. To fail to do so, is to disobey the commandment. To do so, is merely to fulfill the duty the LORD God requires of every man.

Now, supposing you do that, you know — repent and obey the Gospel: just what can you say to the LORD God?

How about:

So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do. (Luke 17:10)

How is it now that anyone, lost or saved, besides the Lord Jesus Christ Himself, has any merit, any profitability before the LORD God?

They don’t. No one does.

At some point, I will address the Lord Jesus Christ’s merit and profitability before the Father, as His work was worthy of all praise and honor, but I will not at this time. Suffice to say, when we have obeyed the Gospel, and done all our service to the LORD God, all we can say is:

We are without merit and unprofitable before the LORD, as we have done that which we were commanded to do.

Wednesday Night Lesson – The Will of God?

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NOTE: This study is about the implications of doctrine, and how not thinking through statements of doctrine will lead to false doctrine and bad conclusions.

But does this mean that God has ultimately left it up to Solomon to follow Him or not? No, because in the next chapter we see David acknowledging that it is ultimately God who gives a person a heart to obey, for He prays “give to my son Solomon a perfect heart to keep Thy commandments” (29:19). There would be no use in asking God to cause Solomon to obey if God had ultimately left the choice up to Solomon. In light of all that we have seen, it seems best to conclude that since God controls all things, He causes us to make willing choices so that His will is always done, yet these choices are genuine, and we are accountable for them. Again, we do not need to necessarily see how these truths fit together, but if we are going to believe the Bible, it seems that we must believe them. ((http://www.geocities.com/Athens/Delphi/8449/providen.html))

Here we see the Calvinist/Reformed theologian stating that David asked the LORD God to make Solomon’s heart right, and implying that God did so (It might be just me that perceives an implication here, but I asked someone else, and they perceived the same thing), when he states:

“There would be no use in asking God to cause Solomon to obey if God had ultimately left the choice up to Solomon.” ((Ibid))

And citing the following passage as proof:

O LORD God of Abraham, Isaac, and of Israel, our fathers, keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee: And give unto Solomon my son a perfect heart, to keep thy commandments, thy testimonies, and thy statutes, and to do all these things, and to build the palace, for the which I have made provision. (I Chronicles 29:18-19)

However, if God did so make Solomon’s heart perfect, it sure didn’t stick, either that, or it was simply David asking for something that was more a hope than anything else. Besides that, we are told to ask:

Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. Or what man is there of you, whom if his son ask bread, will he give him a stone? Or if he ask a fish, will he give him a serpent? If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him? (Matthew 7:7-11)

All David is asking for here is for the LORD to prevail upon Solomon, not that he expects the LORD to change Solomon’s heart, but that it would be good if Solomon’s heart was perfect and remained so.

It is real shaky ground to assume what is going through David’s heart and mind and then draw doctrine from that. It is assumed here that David knew that God changed hearts without the express consent of the individual, and thus asked for Solomon’s heart to be changed. However, there is nothing in Scripture that tells us what David knew concerning the LORD changing hearts without the consent of the individual. Moreover, no matter what David knew, it is quite the assumption to purport that David is asking strictly by doctrine and not out of any desire for Solomon to do well, doctrine notwithstanding. It would be quite the stretch to take everything David says as doctrine, even in his prayers, especially since we can easily point to several instances where David was doctrinally wrong, even to the point of committing wicked sin.

In any case, we see the result of David’s request:

For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the LORD his God, as was the heart of David his father. (I Kings 11:4)

However, there are other things that go beyond that in the assertions of Calvinists, where they do not consider the end of their doctrinal stance, and by Scripture, what they are actually saying. We are told:

“God has ordained every step of your life ____, every bad and good decision, everything. He has your life written in a book.” ((e-mail from Aaron))

“People make decisions for themselves. OK ____, Good. People are responsible for the decisions they make, Ok, Good. Every decision a person makes good or evil fulfills God’s will. GOD IS BEHIND EVERY DECISION A HUMAN BEING MAKES. IT IS LIKE SLIPPING A GLOVE OVER YOUR HAND.” ((Ibid. Really bad analogy here. It is the hand that controls the glove that covers it. By using this analogy, Aaron is saying we control God!))

“He causes us to make willing choices so that His will is always done, yet these choices are genuine, and we are accountable for them.” ((http://www.geocities.com/Athens/Delphi/8449/providen.html))

Yet, the Scripture states:

Therefore will I number you to the sword, and ye shall all bow down to the slaughter: because when I called, ye did not answer; when I spake, ye did not hear; but did evil before mine eyes, and did choose that wherein I delighted not. (Isaiah 65:12)

Obviously, it was not God’s will what Israel did, and the LORD said so. How then did Israel fulfill God’s will? By the Scripture, they didn’t, and God said so.

But, for the sake of argument, let’s let their contention stand, and give them the holding that everything anyone does, good or evil, is fulfilling God’s will.

What are we then to make of this:

I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me. (John 5:30)

For I came down from heaven, not to do mine own will, but the will of him that sent me. (John 6:38)

Obviously, the above two verses are a claim that, according to the Calvinist/Reformed quotes above, can not be unique as everyone fulfills the will of God, even when they attempt to work cross purposes. Now, why is it Christ came? But let us go on:

Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. (Matthew 7:21)

For whosoever shall do the will of God, the same is my brother, and my sister, and mother. (Mark 3:35)

And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever. (I John 2:17)

But according to the Calvinist, everyone does the will of God, hence they are either in direct contradiction with Scripture here, or they to believe in universal salvation. After all, the Lord Jesus Christ said that only those who do the will of God actually go to heaven. Ergo, by the quotes above that belong to those of Calvinist/Reformed theology, everyone fulfils the will of God. Hence, everyone goes to heaven. Isn’t this the doctrine called “Universal Salvation?” Calvinists have quite the conundrum here. But, let us proceed further:

Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin; That he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God. For the time past of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries: . . . (I Peter 4:1-3)

Obviously, according to I Peter, chapter 4, there is a distinct difference between the will of God and the will of the Gentiles, which is equated to the workings of the flesh. If you are doing the will of the flesh, you are NOT doing the will of God.

Now we have some possibilities here:

A.) The Calvinists don’t care what Scripture states, and thus don’t care about the contradiction, and how they clearly contradict Scripture.

B.) The Calvinists cannot think through the logic of their doctrinal position and see that ultimately they end up at the same place as those holding Universal Salvation doctrine.

C.) The Calvinists cannot reason out that the following is a terrible contradiction:

“He causes us to make willing choices so that His will is always done, . . .” ((Ibid))

One cannot “cause” another to make a “willing” choice. Will is volition, and thus to “cause” another’s volition to do your volition is not for them to be “willing” in any sense of the term.

Moreover, when “God” “causes” a person to commit “willing” sin, no matter how you try to reason it away, it cannot be gotten around that “God” becomes the author of sin.

D.) The Calvinists cannot reason through to see that if everyone ultimately does the will of God, then they negate the very reason Christ came — which was to do the will of the Father because man cannot. The Lord Jesus Christ came to fulfill the will of the Father, which is expressed in Ecclesiastics, Chapter 12, verse 13:

Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. (Ecclesiastics 12:13)

Which is the same as this:

Then one of them, which was a lawyer, asked him a question, tempting him, and saying, Master, which is the great commandment in the law? Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. (Matthew 22:35-38)

Therefore, whether the holder of Calvinist/Reformed/Sovereign Grace/Primitive Baptist theology realizes it or not, they make everyone as righteous as Christ, and thus in no need of salvation. Hence, Christ’s coming was pointless, and Christ died for nothing as all men ultimately fulfill the will of “God,” thus pleasing “God.”

What you say, that is wrong? I don’t think so. Isn’t God pleased when His will is done? Certainly he is, as the Scriptures are full of references to that fact. Hence, why should anyone be condemned as all men and angels, even the Devil himself ultimately do the will of “God” according to the adherents of Calvinist/Reformed theology.

You know, there is a Scriptural label for this doctrine:

ANTICHRIST

Either Calvinists are antichrist, and hide that fact. Or, they are so abysmally stupid they cannot reason out the end result of their doctrine, and are thus used freely of the Devil.

Of course, they have their grand “escape clause:”

Again, we do not need to necessarily see how these truths fit together, but if we are going to believe the Bible, it seems that we must believe them. ((Ibid))

Blind belief — no better than the Catholic Church’s pat “It’s a mystery.” answer to anything in their doctrine that is inherently contradictory.

You know, if a doctrine has unworkable logic in it, on top of contradicting plain Scripture, perhaps it’s time to change your doctrine?

A Challenge – Part 2

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Here now, we must seek the evidence which verifies that Jeremiah 17:10 as it is in Scripture, and the reworded verse which follows, are conformable:

I the LORD search the heart, I try the reins, moreover to give each individual person of the race of man, in conformity with that person’s ways, in conformity with the fruit of that person’s doings.

We must now go to other passages of Scripture and see if they make a statement with an identical meaning. In pursuing this, one of the first passages we find is in II Chronicles, where Solomon prays unto the LORD God at the dedication of the Temple. Please note the wording of the request Solomon makes:

Then hear thou from heaven thy dwelling place, and forgive, and render unto every man according unto all his ways, whose heart thou knowest; (for thou only knowest the hearts of the children of men:) (II Chronicles 6:30)

And, as recorded in I Kings:

If there be in the land famine, if there be pestilence, blasting, mildew, locust, or if there be caterpiller; if their enemy besiege them in the land of their cities; whatsoever plague, whatsoever sickness there be; What prayer and supplication soever be made by any man, or by all thy people Israel, which shall know every man the plague of his own heart, and spread forth his hands toward this house: Then hear thou in heaven thy dwelling place, and forgive, and do, and give to every man according to his ways, whose heart thou knowest; (for thou, even thou only, knowest the hearts of all the children of men;) That they may fear thee all the days that they live in the land which thou gavest unto our fathers. (I Kings 8:37-40)

Here again we see the use of possessive pronouns. In this case, “thou” is the pronoun for the LORD God, and “his” is the pronoun for “every man.” Hence, again we see that the LORD God grants to every man according to that person’s ways. Moreover, Solomon is in perfect agreement with the statement the LORD God made through Jeremiah, that it is the LORD only that searches and knows the hearts of men. Let us then go back in time to King David and the 28th Psalm, which states:

Draw me not away with the wicked, and with the workers of iniquity, which speak peace to their neighbours, but mischief is in their hearts. Give them according to their deeds, and according to the wickedness of their endeavours: give them after the work of their hands; render to them their desert. Because they regard not the works of the LORD, nor the operation of his hands, he shall destroy them, and not build them up. (Psalm 28:3-5)

Here we see David’s prayer to the LORD God, and his statement which is in conformity to the LORD’s through Jeremiah, and Solomon’s during the dedication of the temple. Here “the wicked” is the noun, and “their” and “them” are the pronouns that address, or identify with “the wicked.” In this, David requests of the LORD to give the wicked in conformity with their own hearts and ways. Moreover, even in the New Testament this is confirmed, as Romans, Chapter 2 plainly states:

But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; Who will render to every man according to his deeds: To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: For there is no respect of persons with God. (Romans 2:5-11)

In the above passage from Romans, even though it draws back to the external and does not address the heart, but addresses the deeds of the individual, it adds the statement “For there is no respect of persons with God.” which is to say that the LORD God does not treat any one person, any different than any other person. Even in this passage, the relation of possessive pronouns to the nouns remains the same, for we see:

“revelation of the righteous judgment of God; Who will render to every man according to his deeds:”

Yet again, we see that the pronoun “who” applies to God, and God will render “every man according to his deeds:” which being consistent with the Scripture thus far, means that “his deeds” belongs to “every man.” Though this passage could be taken differently, to do so, would be quite jarring as it would have to mean thus:

“revelation of the righteous judgment of God; Who (God) will render to every man according to his (God’s) deeds:”

Which would mean nothing less than men were puppets on a string, to be manipulated whensoever, and howsoever God pleases, without regard to that person’s own heart and mind. This would be in direct conflict with the Scriptures we have covered thus far, and would make the LORD God the author of confusion. Moreover, this would also be in direct conflict with the LORD’s creation of man in His own image. Even as the LORD God is free within his own dominion to choose what He wants to do, even so, man was given by the LORD God the liberty to choose within his own dominion whatsoever he would do. The significant difference being that the LORD’s dominion is everything that exists, and man’s is only within his own heart and the physical creation he can reach. In addition to all that, since God cannot lie, and there cannot be contradiction in His word, we know this situation cannot be.

In continuing, let us now return to Jeremiah, and the Lamentations, where Jeremiah confirms the correct reading of Romans, Chapter 2:

Behold their sitting down, and their rising up; I am their musick. Render unto them a recompence, O LORD, according to the work of their hands. (Lamentations 3:63-64)

And again in Proverbs:

If thou forbear to deliver them that are drawn unto death, and those that are ready to be slain; If thou sayest, Behold, we knew it not; doth not he that pondereth the heart consider it? and he that keepeth thy soul, doth not he know it? and shall not he render to every man according to his works? (Proverbs 24:11-12)

Noting here the pronoun usage and ownership, we see again that the LORD is asked to render unto certain persons according to the way they are, not according to the way the LORD God is, or wants it to be. In this situation, as in all others that we have seen thus far, we should come to a certain realization: that is, the fruits of a man’s life are wholly dependent upon that persons heart, and the way they are in their heart. Thus, the burden of our condition lies solely upon us, even as the responsibility for the Fall rests solely upon Adam. This situation was made clear to Solomon when the LORD appeared unto him:

And it came to pass, when Solomon had finished the building of the house of the LORD, and the king’s house, and all Solomon’s desire which he was pleased to do, That the LORD appeared to Solomon the second time, as he had appeared unto him at Gibeon. And the LORD said unto him, I have heard thy prayer and thy supplication, that thou hast made before me: I have hallowed this house, which thou hast built, to put my name there for ever; and mine eyes and mine heart shall be there perpetually. And if thou wilt walk before me, as David thy father walked, in integrity of heart, and in uprightness, to do according to all that I have commanded thee, and wilt keep my statutes and my judgments: Then I will establish the throne of thy kingdom upon Israel for ever, as I promised to David thy father, saying, There shall not fail thee a man upon the throne of Israel. (I Kings 9:1-5)

Examining the statements the LORD makes to Solomon, it is abundantly clear the LORD placed the burden upon Solomon for following Him, and adhering to all that was commanded. In this, the will of God is express: Obey my voice. It is also plain that the LORD desired to do good to Solomon and establish Solomon’s throne forever. By this, it would be quite puzzling if we are to believe that, in eternity past, the LORD God predetermined that Solomon should transgress and depart, despite the LORD’s clear command not to. It would seem quite plain that the LORD God is working at cross purposes to Himself if that is true. This also is confusion, especially since we are so clearly told the following:

Thus saith the LORD, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the LORD. (Jeremiah 9:23-24)

Before continuing, I think it essential that all understand what the LORD God stated through Jeremiah in the above passage, and it has everything to do with the words “understandeth” and “knoweth” which today we would simply state “understand” and “know.” Here, the LORD God, not Jeremiah, but the LORD God states plainly and clearly that we, each and every one of us individually, can know Him, and understand Him. If then we know Him, and we understand Him, then it necessarily follows that we can understand His judgements, and why He does what He does — that they are not mysteries to us.

This is why the word of God, the Scripture is given to us, so that we may understand Who the LORD God is, and how He determines who receives what, and what the standards of His judgement are. Thus, in all that is stated to this point, the following passage from Ezekiel reinforces quite well, and further explains what the LORD meant when He stated He will “render to every man according to his ways.” Again, here as before, note the personal possessive pronouns and what they possess:

Therefore speak unto them, and say unto them, Thus saith the Lord GOD; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the prophet; I the LORD will answer him that cometh according to the multitude of his idols; That I may take the house of Israel in their own heart, because they are all estranged from me through their idols. (Ezekiel 14:4-5)

It should have also been noted where the idols came from, and who it is the LORD is pointing out as being the one setting up those idols. The LORD shows that it is not He that gives the idols to those individuals. Rather, the individuals themselves choose their own idols and set them up, in plain opposition to the LORD God. Moreover, the LORD also gives us another insight to how He deals with each and every one of us.

In the above passage, the LORD God states that He will answer the individuals in the house of Israel according to the multitude of idols in each and every person’s heart. In so doing, the LORD is reflecting back to that individual who and what they are. In short, they will perceive the LORD to be something He is not if their heart is not right. The Lord clarified and confirmed that this is indeed how He works with man through King David, a prophet of God:

With the merciful thou wilt shew thyself merciful, and with the upright man thou wilt shew thyself upright. With the pure thou wilt shew thyself pure; and with the froward thou wilt shew thyself unsavoury. And the afflicted people thou wilt save: but thine eyes are upon the haughty, that thou mayest bring them down. (II Samuel 22:26-28)

And again (just so we won’t miss it):

With the merciful thou wilt shew thyself merciful; with an upright man thou wilt shew thyself upright; With the pure thou wilt shew thyself pure; and with the froward thou wilt shew thyself froward. For thou wilt save the afflicted people; but wilt bring down high looks. (Psalm 18:25-27)

In dealing with man this way, it makes it impossible for man to figure out the LORD God if his heart is not right. If a man does not wish to truly understand the LORD God, the LORD God is going to allow him to continue on in his error, so long as that person’s heart is unchanged by the truth the LORD continually puts in front of him. In fact, what this means, is that as long as someone is convinced in their own heart, in opposition to plain Scripture, all they will perceive of the LORD is that He is exactly what they think Him to be. Hence:

But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! (Matthew 6:23)

Now, knowing all this, let’s go back to the original challenge, where I stated:

The heart is deceitful above all things, and desperately wicked: who can know it? I the LORD search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings. (Jeremiah 17:9-10)

You know, for Calvinism to be true, the pronoun “his” would have to be changed and the wording of the passage changed significantly, would it not?

We should now see, for Calvinist/Reformed/Sovereign Grace/Primitive Baptist theology to be correct concerning their view of predestination and the sovereignty of God, the passage would have to be rewritten thus:

The heart is deceitful above all things, and desperately wicked: who can know it? I the LORD search the heart, I try the reins, even to give every man according to my ways, and according to the fruit of my doings.

Not only that, we would have to rewrite and change the possessive pronouns of a number of other passages of Scripture, and completely rewrite the passage of Ezekiel, Chapter 14, verses 4-5 so that it reads appropriate to what Calvinist theology purports the LORD God’s ways and behavior to be.

What does Calvinist/Reformed/Sovereign Grace/Primitive Baptist theology have to say about God’s ways and behavior (emphasis mine)?

25) There is a difference between a paradox and a contradiction. We know that God is sovereign, yet man is free to follow the dictates of his own will. Where the two lines meet is not for us to say. Calvinist ignorance on the matter is to be excused on the basis of Deuteronomy 29:29

26) Although Calvinists believe that even sinful acts are ordained by God (Ephesians 1:11 / Proverbs 16:4) yet such makes the event certain, but not necessary. This clears God from being the author of sin. This view best explains the Cross (Acts 2:23, 4:27-28 / Luke 22:22). ((http://www.oldtruth.com/calvinism/avoidingconfusion.html))

No, I think the Scripture is quite plain. The LORD God has shown us where the “lines meet” and who the burden falls upon, and how He deals with the free will He granted to man. Moreover, try as they might, attempting to explain that ordaining sin is not virtually the same as being the “author of sin” is a wash. The word “ordain” means:

or·dain (ôr-dn) ((http://www.thefreedictionary.com/ordain))
tr.v. or·dained, or·dain·ing, or·dains

1. a. To invest with ministerial or priestly authority; confer holy orders on.
b. To authorize as a rabbi.
2. To order by virtue of superior authority; decree or enact.
3. To prearrange unalterably; predestine: by fate ordained.

See Synonyms at dictate.
[Middle English ordeinen, from Old French ordener, ordein-, from Latin rdinre, to organize, appoint to office, from rd, rdin-, order; see ar- in Indo-European roots.]
or·dainer n.
or·dainment n.

The American Heritage® Dictionary of the English Language, Fourth Edition copyright ©2000 by Houghton Mifflin Company. Updated in 2003. Published by Houghton Mifflin Company. All rights reserved.

Hence, to say that God “ordained sin” is to say that God is the author of sin, the author of the fall, and the author of all wickedness and iniquity — and it cannot be excused or explained away.

I’m sorry, that’s not the LORD God I know and love.

A Challenge – Part 1

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I originally was not going to do any of the following, but when questioned about a challenge I gave, and the respondent indicated plainly that he didn’t understand; I presented it to my editor. The reply I got back was that I was not being at all clear, and was being somewhat difficult. I protested. I was then told that I could not expect other people to “read my mind” and should be more clear about what I am after.

What I am after here, is this:

I seek to make people think about what the LORD actually states, and consider the ramifications of all He has stated; that they may come to know the LORD and honor Him in a deeper way than what they currently do.

After all, whether we realize it or not, it is a form of honor to think upon the things others say. To disregard or ignore someone is the most insulting form of dishonor. It is not necessarily the worst form of dishonor, but it is terribly insulting to someone to ignore them as if they don’t exist. And, as we can see, the LORD God made His views on being ignored abundantly plain to Jeremiah and Judah:

Because the sons of Jonadab the son of Rechab have performed the commandment of their father, which he commanded them; but this people hath not hearkened unto me: Therefore thus saith the LORD God of hosts, the God of Israel; Behold, I will bring upon Judah and upon all the inhabitants of Jerusalem all the evil that I have pronounced against them: because I have spoken unto them, but they have not heard; and I have called unto them, but they have not answered. (Jeremiah 35:16-17)

With that, let’s look at the challenge and what the end of it is.

Paul,

You said:

Now, pertaining to the false doctrine of Calvinism, perhaps those holding the doctrine could explain the wording and construction of the following passage, particularly the use of personal pronouns? Oh, and don’t shortcut and divert and say that I do not understand the sovereignty of God. I certainly do, and you can find the evidence in the article “God’s Box.”

The heart is deceitful above all things, and desperately wicked: who can know it? I the LORD search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings. (Jeremiah 17:9-10)

You know, for Calvinism to be true, the pronoun “his” would have to be changed and the wording of the passage changed significantly, would it not?

_____, I’m not following you here. Why would the pronoun “his” have to be changed for Calvinism to be true? If my theology is true or not true because of one scripture, obviously my theology would be wrong. Please explain yourself.

To begin looking at this passage, we must note couple of things immediately. First, that verses 9 and 10 go together and form a challenge/response arrangement. This is more than merely question/answer as the tone clearly indicates a challenge. The statement is given “The heart is deceitful above all things, and desperately wicked:” and the challenge is rhetorical “who can know it?” meaning the unspoken response is a given “No one.”

It is not the unstated, obvious response we will focus on here, as that is not part of my challenge to those holding a Augustinian/Calvinist/Reformed/Sovereign Grace/Primitive Baptist view of God’s sovereignty and predestination. Rather, it is the actual stated response of the LORD and what His use of the pronouns plainly demonstrate.

Now, every method we must use here is going to involve grammar. If you don’t like that, yet you want to understand what the LORD God is stating in His word, then you need to get over your aversion to grammar. The English grammar book (older ones are better) and a good unabridged dictionary are your friends, and will remain your friends for life. Please accept this and go on. Here is where we ditch the commentaries and learn to walk/run/swim with only the LORD guiding us.

One of the methods for determining what sentences state is the use of equivalent replacement of words. So long as we ensure the words are in their correct tense, form, and meaning, we can determine with certainty what a sentence states by substitution of words. This is a method that used to be common in English and Grammar classes in both Elementary and High School and is quite effective for teaching about our language, and learning what a sentence is all about. So then, in determining the doctrine put forth in passages of Scripture, we can use the equivalent words, or definitions of words to see if it confirms what we think we are reading.

In the above passage from Jeremiah, verse 10, we see that the LORD speaks here as first person and those the LORD speaks of are second person. Thus, for the LORD to be truthful (which He is) he cannot speak or apply any second person pronouns to Himself, but must remain in the first person. Hence, only the pronouns I, me, my, myself, we, ours, and us would apply to the LORD.

In the passage from Jeremiah, there is a construction that plainly indicates how the LORD God works in the lives of individuals. The LORD states here that He searches the heart, He tries the reins (mind); He then uses the word “even” which means “moreover”as it is the adverb usage of the word in this context, which is synonymously, “moreover to give.” We then read the phrase “every man” and going on, find the word “according” which means “in conformity with” which also synonymously is “in conformity with his ways”

Which sentence would now read:

I the LORD search the heart, I try the reins, moreover to give every man in conformity with his ways, in conformity with the fruit of his doings.

Now, in turning to the pronouns particularly, we see the use of “I” given as a possessive of “search the heart,” “try the reins,” and “give every man in conformity with his ways, in conformity with the fruit of his doings.” Thus the possessor or doer of these actions is the LORD God.

Contained within the last action of the LORD “give every man in conformity with his ways, in conformity with the fruit of his doings.” is the personal pronoun “his.” At this point, we turn our attention to this word and its usage in this context.

The word “his” is a second person, personal possessive pronoun, and used in this verse, is possessive of “ways” and “doings.” Here we find that “man” is the noun and “his” is the pronoun that applies to “man.” The noun “man” is modified by the adjective “every” meaning “all” singularly or individually. The word “man” as used here does not apply to only the male of the species, but to the race of man. Hence, in long form the sentence would read thus:

I the LORD search the heart, I try the reins, moreover to give each individual person of the race of man, in conformity with that person’s ways, in conformity with the fruit of that person’s doings.

In supporting the rewritten verse, the following definitions are given. For the sake of time and space, they are copied from the Online Free Dictionary, and are consistent with the longer definitions given in the Oxford Unabridged.

e·ven 1 (vn) adj.
1.
a. Having a horizontal surface; flat: an even floor.
b. Having no irregularities, roughness, or indentations; smooth. See Synonyms at level.
c. Being in the same plane or line; parallel: The picture is even with the window.
2.
a. Having no variations or fluctuations; uniform: the even rhythm of his breathing.
b. Of uniform distribution: an even application of varnish.
c. Placid; calm: an even temperament.
3.
a. Equal or identical in degree, extent, or amount: Use even amounts of butter and sugar.
b. Equally matched or balanced: an even fight.
c. Just; fair: an even bargain.
d. Having nothing due on either side; square: If we each take half, then we’ll be even.
e. Having exacted full revenge.
4. Having equal probability; as likely as not: an even chance of winning.
5. Sports
a. Having an equal score: The teams are even at halftime.
b. Being equal for each opponent. Used of a score.
6. Mathematics
a. Exactly divisible by 2.
b. Characterized or indicated by a number exactly divisible by 2.
7.
a. Having an even number in a sequence.
b. Having an even number of members.
8. Having an exact amount, extent, or number; precise: an even pound; an even foot.
adv.
1.
a. To a greater degree or extent. Used as an intensive with comparative adjectives and adverbs: Looked sick and felt even worse.
b. Indeed; moreover. Used as an intensive: He was depressed, even suicidal. Even a child knows better.
c. Used as an intensive to indicate something that is unexpected: declined even to consider the idea.
2. At the same time as; already; just: Even as we watched, the building collapsed.
3. To a degree that extends; fully: loyal even unto death.
4. Exactly; precisely: It was even as he said: the jewel was gone.
tr. & intr.v. e·vened, e·ven·ing, e·vens
To make or become even.
Idiom:
on an even keel
In a stable or unimpaired state: “There was good reason to keep relations with Washington on an even keel” Helen Kitchen.
[Middle English, from Old English efen.]
even·er n.
even·ly adv.
even·ness n.
e·ven 2 (vn)
n. Archaic
Evening.

[Middle English, from Old English fen.] ((The American Heritage® Dictionary of the English Language, Fourth Edition copyright ©2000 by Houghton Mifflin Company. Updated in 2003. Published by Houghton Mifflin Company. All rights reserved.))

even 1, Adjective
1. level and regular; flat
2. on the same level: make sure the surfaces are even with one another
3. regular and unvarying: an even pace
4. equally balanced between two sides
5. equal in number, quantity, etc.
6. (of a number) divisible by two
7. denoting alternatives, events, etc., that have an equal probability: they have a more than even chance of winning the next election
8. having scored the same number of points
9. even money or evens a bet in which the winnings are exactly the same as the amount staked
10. get even with Informal to exact revenge on; settle accounts with

Adverb
1. used to suggest that the content of a statement is unexpected or paradoxical: it’s chilly in Nova Scotia, even in August
2. used to intensify a comparative adjective or adverb: an even greater demand
3. used to introduce a word that is stronger and more accurate than one already used: a normal, even inevitable aspect of ageing
4. used preceding a hypothesis to emphasize that whether or not the condition is fulfilled, the statement remains valid: the remark didn’t call for an answer even if he could have thought of one
5. even so in spite of any assertion to the contrary; nevertheless
6. even though despite the fact that
See also even out, even up [Old English efen]
evenly adv
evenness n
even 2
Noun
Poetic or old-fashioned
1. eve

2. evening [Old English fen] ((Ibid))

even (vn)

Divisible by 2 with a remainder of 0, such as 12 or 876. ((Ibid))

his (hz) adj. The possessive form of he

1.
Used as a modifier before a noun: his boots; his plans.
pron. (used with a sing. or pl. verb)
Used to indicate the one or ones belonging to him: If you can’t find your hat, take his.

[Middle English, from Old English; see ko- in Indo-European roots.] ((Ibid))

To be continued . . .

A Golden Chain? – Part 1

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NOTE: The title of this series is taken from R.C. Sproul, et al who define the passage of Romans 8:29-30 as a “Golden Chain of Salvation” and use it to support their belief in the Calvinist/Reformed definition of “predestination.”

In dealing with Calvinism, whether it is called Reformed Theology, Sovereign Grace, Augustinian Theology, or Primitive Baptist Theology, one will almost immediately come face to face with the following passage of Scripture, and the subsequent Calvinist interpretation of it:

For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. (Romans 8:29-30)

Which they then turn around and explain that the passage means this ((I apologize for the long quotes, but to understand what has been done, and why it is in error, this is utterly necessary. Also, the all CAPS emphasis was in the original e-mail and comment)):

This well known passage in Romans has been called the” Golden Chain Of Salvation”. It is crucial to the foreknowledge view that in this text God’s foreknowledge comes BEFORE God’s predestination.

First, the conclusion that God’s predestination is determined by God’s foreknowledge is not taught by the passage. Paul does not say that God chooses people on the basis of his prior knowledge of their choices. That idea is neither stated nor implied by the text. All the text declares is that God predestines those he foreknows. No one disputes that God has foreknowledge. Even God could not choose poeple he didn’t know anything about. Before he could choose Jacob he had to have some idea in his mind of Jacob. But the text does not teach that God chose Jacob on the basis of Jacob’s choice.

Note the order of events in the passage.

FOREKNOWLEDGE-PREDESTINATION-CALLING-JUSTIFICATION-GLORIFICATION. The crucial problem here has to do with the relationship of calling and justification. What does Paul mean by “calling”. In theology we distinguish between God’s external call and God’s internal call. We find the external call in the preaching of the gospel. Not everyone who hears the outward call of the gospel becomes a believer. Sometimes the gospel falls on deaf ears.

Now we know that only those who respond to the outward call of the gospel in faith our justified. Justification is by faith. But again, not everyone who hears the outward preaching of the gospel responds in faith. Therefore we must conclude that not all who are CALLED outwardly are justified.

But Paul says in Romans that those whom God CALLS, he JUSTIFIES. If Paul does not mean that ALL who are CALLED are JUSTIFIED, the only alternative would be that SOME who are justified. If we supply the word Some in the GOLDEN CHAIN it would read like this:

Some of those he foreknew, he also predestined. Some of those he predestined, he also called. Some of those he called, these he also justified. Some of those he justified, he also glorified.

This reading of the text leaves us with a theological nightmare. It would mean that only some of the predestined ever hear the gospel and that only some of the justified are ultimately saved. These notions are in conflict with what the Bible teaches on these matters.

Yet the foreknowledge view suffers an even bigger problem from supplying the word some. If God’s predestination is based on his foreknowledge of how people will respond to the outward call of the gospel, how is it that only some of the predestined are even called? It would demand that God predestines some who are not called. If some of the predestined are predestined without being called, then God would not be basing his predestination on a prior knowledge of their response to his call. They could have no response to a call they never receive! God cannot have foreknowledge of a person’s non-answer to a non-call.

Whew! If we follow all that, then we will see the conclusion screaming a us. Paul cannot be implying the word some. Rather, the Golden Chain necessarily implies the word all.

Let’s review the bidding. If we supply the word some to the Golden Chain the result is fatal to the foreknowledge view of predestination because it would have God predestinating some people who are not called. Since the view teaches that God’s predestination is based upon God’s foreknowledge of people’s positive responses to the call of the gospel, then clearly the view collapses if some are predestined with a call.

The supplying of the word all is equally fatal to the foreknowledge view. This difficulty centers on the relationship of calling to justification. If all who are called are justified, then the passage could mean one of two things:

A) All who hear the gospel outwardly are justified; or
B) All who are called by God inwardly are justified. ((pp. 129-133, Chosen of God, R.C. Sproul, Tyndale House, 1994, ISBN 0842313354))

They (the Calvinists) then go on to conclude:

If you believe option A, you are a universalist, that everyone will be saved.
If you believe option B, all who are called inwardly by God are justified.

If all whom God calls inwardly are justified and all whom God predestines are called inwardly, then it follows that God’s foreknowledge concerns more than a mere prior awareness of the free decisions humans will make. God knows from eternity whom he will inwardly call. All who he inwardly calls he will also justify. If option B is the correct understanding of the Golden Chain, then it is clear that God gives one kind of call to some people that he does not give to everyone. Since all who are called are justified and since not everyone is justified, the it follows that calling is a rather significant divine activity that some human beings receive and others do not.

It is crucial to remember that the inward call of God is given to people before they believe, before they respond in faith. If it influences the response in any way, then God is predestinating an advantage to the elect. If it does not influence the human decision, then what does it do?

The Golden Chain Of Salvation teaches from all eternity God foreknew his elect.He had an idea of their identities in his mind before he created them. He not only foreknew them in the sense of knowing them, but he also foreknew them in a sense of foreloving (sic) them.

In conclusion I believe that all whom God has thus foreknown he has also predestined to be inwardly called, to be justified, and to be glorified. God sovereignly brings the salvation of his elect and only his elect. ((quoted from Aaron, post comments, part belongs to R.C. Sproul, part to Aaron))

Additionally, some other Calvinist sources go further and state:

I. The first important thing to notice is the five things are linked together into one unbreakable chain. If one of them is true then they are all true. The word “for” in verse 29 begins the argument that proves beyond question that all things have to work together for good for the people of God. The Apostle lists five things that are certain to happen because of God’s sovereign purpose. God’s people are (1) all foreknown, (2) all predestined, (3) all called, (4) all justified, and (5) all glorified.

All five of these things are set forth as not only essential to God’s eternal purpose of salvation but also as absolutely certain of fulfillment. They summarize the salvation of sovereign grace that has it’s origins in eternity with God’s foreknowledge and ends in eternity with our full glorification. Each link grows out of the former link to form one unbreakable chain. Every sinner who is “foreknown” is going to eventually be totally “glorified.” Notice how all five links fit nicely together.

When verse 29 says, “For those whom He foreknew,” it must be referring to a specific identifiable people. They are the identical same people who in verse 28 “love God” and have been “called.” All of those who are “foreknown” are also “predestined to become conformed into the image of His Son.” The foreknown ones and the predestined are the same identical people. All those who are foreknown and then predestined are next “called.” Being effectually called is the first step taken to bring guilty sinners out of the graveyard of sin and death and ultimately glorify them in heaven in full redemption. The order of these things is important. It is especially important in the next step. All those who are called, because they have been foreknown and predestined, are also all “justified.” In other words, everyone, without a single exception that is effectually called by the Holy Spirit unto salvation will always be justified. ((A Reformed Theologian))

Non-Reformed theology teaches that God calls all men without exception and those who, with their free will, decide to respond were then justified and predestined to be eternally secure. The predestining purpose of God always came after the sinner’s willingness to answer God’s call. It is obvious that this idea is not possible in this passage of Scripture. According to Paul, our calling unto salvation by the Holy Spirit comes after and grows out of our predestination and not vice versa. If that were not true, the text would say, “God calls all men, and justifies only those who are willing to believe.” However, the text puts the order exactly in the reverse order. We were not predestined to final glorification because we were willing to believe, but we were made willing to believe only because we had already been predestined. Calling is merely the first step towards the foreordained end of total glorification and all who have been foreordained to that end will be called and justified. The Holy Spirit clearly states that all without exception who are called are also justified. It is impossible to be called, in the sense that Paul is using the word “called,” without also being justified. ((Ibid))

To review what we have seen thus far, the biblical order of salvation is:

Foreknowledge = Foreordination that is based in God’s eternal decree.

Predestination/Election – God’s sovereign determination of who would be saved by His own good pleasure and not based upon anything in those who are chosen (Rom. 9:11).

Effectual Calling – the outward call of the gospel comes to the sinner through evangelism and the inward call of the Holy Spirit experienced in the heart of the person brings about spiritual regeneration (John 6:44). This inward call is the “call” of Romans 8:29-30. This effectual calling leads to (a) spiritual regeneration which logically leads to (b) Repentance unto life/faith in Jesus Christ. Regeneration, saving faith, and repentance all occur simultaneously in time but logically, regeneration comes before faith/regeneration (1 John 5:1; 2 Tim. 2:25).

Justification – the declaration of a sinner as righteous before God on the basis of Christ’s righteousness credited to them. The believer is also declared completely sanctified (holy) at the moment of justification but also continues to grow in holiness practically throughout life. Conversion immediately follows regeneration/repentance/faith and justification as expressed in an outward profession of faith and water baptism.

Glorification (sinless perfection that only occurs when in heaven).
It is important to realize that the “Golden Chain of Redemption”/Order of Salvation has as much to do with salvation stages as it does with the cause(s) of salvation itself. Thus, a person is regenerated by the Holy Spirit in order to be gifted with faith, but there is no such thing as a regenerated person that is walking about without saving faith. ((Ibid))

Now, I do apologize for the long quotes. However, as can be seen, there is a string of logic here that seems to start with a certain supposition, that being:

The passage of Romans 8:29-30 sits in the context of all mankind.

We can see and know that by the following argument presented:

But Paul says in Romans that those whom God CALLS, he JUSTIFIES. If Paul does not mean that ALL who are CALLED are JUSTIFIED, the only alternative would be that SOME who are justified. If we supply the word Some in the GOLDEN CHAIN it would read like this:

Some of those he foreknew, he also predestined. Some of those he predestined, he also called. Some of those he called, these he also justified. Some of those he justified, he also glorified.

This reading of the text leaves us with a theological nightmare. It would mean that only some of the predestined ever hear the gospel and that only some of the justified are ultimately saved. These notions are in conflict with what the Bible teaches on these matters.

Yet the foreknowledge view suffers an even bigger problem from supplying the word some. If God’s predestination is based on his foreknowledge of how people will respond to the outward call of the gospel, how is it that only some of the predestined are even called? It would demand that God predestines some who are not called. If some of the predestined are predestined without being called, then God would not be basing his predestination on a prior knowledge of their response to his call. They could have no response to a call they never receive! God cannot have foreknowledge of a person’s non-answer to a non-call.

Whew! If we follow all that, then we will see the conclusion screaming a us. Paul cannot be implying the word some. Rather, the Golden Chain necessarily implies the word all.

Let’s review the bidding. If we supply the word some to the Golden Chain the result is fatal to the foreknowledge view of predestination because it would have God predestinating some people who are not called. Since the view teaches that God’s predestination is based upon God’s foreknowledge of people’s positive responses to the call of the gospel, then clearly the view collapses if some are predestined with a call.

The supplying of the word all is equally fatal to the foreknowledge view. This difficulty centers on the relationship of calling to justification. If all who are called are justified, then the passage could mean one of two things:

A) All who hear the gospel outwardly are justified; or
B) All who are called by God inwardly are justified. ((pp. 129-133, Chosen of God, R.C. Sproul, Tyndale House, 1994, ISBN 0842313354))

This argument would be and is, totally unnecessary unless one believes that the context of Romans, Chapter 8 has the context of all mankind. If the context of Romans, Chapter 8 is only believers, then the above argument is pointless as one would be arguing against a condition or situation that does not exist in the chapter. However, if one believes that both believers and non-believers are addressed in this chapter, then the argument makes sense in that one would be demonstrating how that some come to salvation, and others do not. Otherwise, the whole argument presented above, by both R.C. Sproul and A Reformed Theologian, is like presenting an argument about non-coffee drinkers, by referencing coffee drinkers (or any other such thing), which really doesn’t follow at all. In short, unless the context of Chapter 8 is all mankind, the entire argument about a “chain of salvation” as presented above, is a non-sequitur — it simply does not follow, and is utterly pointless.

To be continued . . .

Adam and the Fall – Part 6

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It is the fact that Adam continued to function after partaking of the tree of the knowledge of good and evil that creates the greatest problem in the minds of most people. After all, the LORD stated that Adam would die “in the day” he ate the fruit, and yet, Adam and Eve seem to function well enough to know how to make aprons to cover their nakedness. Yet, there is the problem of Adam now not wanting to face his Creator:

And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden. (Genesis 3:8)

Moreover, when the LORD calls to Adam, the response and exchange that follows indicates something is terribly amiss:

And the LORD God called unto Adam, and said unto him, Where art thou? And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself.
And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat? And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. And the LORD God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat.
And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.
Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.
And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return. (Genesis 3:9-19)

Clearly, things have radically changed. Where before life was quite simple and easy, now life becomes complicated and hard. Moreover, instead of the fellowship that existed before, now the LORD God rebukes Adam and pronounces judgements and consequences for what has been done. In this we do see the single pronouncement that Adam will die when the LORD states “till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return,” but that lies in the future, and it is not this day, which is what the LORD declared when He placed Adam in the Garden.

Clearly, there is need to search the Scriptures to understand what the LORD meant when He told Adam he would die. Since the common conception of death is that someone ceases to exist in this world, and that is not what happened to Adam and Eve, it is imperative that we resolve this so that we may know how the LORD God views us and all mankind.

Due to our limitations in understanding, we must go from what we can see and understand, to what we cannot see, and have no understanding of. In the Scripture we are able to do that as we have several instances where someone’s death is described and the events that occurred are detailed concerning what happened, and in what sequence. One of the first descriptions we have is the death of Rachel, the wife of Jacob.

And they journeyed from Bethel; and there was but a little way to come to Ephrath: and Rachel travailed, and she had hard labour. And it came to pass, when she was in hard labour, that the midwife said unto her, Fear not; thou shalt have this son also. And it came to pass, as her soul was in departing, (for she died) that she called his name Benoni: but his father called him Benjamin. (Genesis 35:16-18)

Here we see that Rachel, Jacob’s wife, died and ceased to exist in this physical world. However, in that description of her death, we are clearly told that her soul departed her body, and that was the signal event of her death. We have this confirmed by another passage of Scripture as well:

And she said unto Elijah, What have I to do with thee, O thou man of God? art thou come unto me to call my sin to remembrance, and to slay my son? And he said unto her, Give me thy son. And he took him out of her bosom, and carried him up into a loft, where he abode, and laid him upon his own bed. And he cried unto the LORD, and said, O LORD my God, hast thou also brought evil upon the widow with whom I sojourn, by slaying her son? And he stretched himself upon the child three times, and cried unto the LORD, and said, O LORD my God, I pray thee, let this child’s soul come into him again. And the LORD heard the voice of Elijah; and the soul of the child came into him again, and he revived. And Elijah took the child, and brought him down out of the chamber into the house, and delivered him unto his mother: and Elijah said, See, thy son liveth. (I Kings 17:18-23)

Again we have it confirmed that physical death is not the cessation of functioning of the soul, but a cessation of function of the body due to the soul departing the body. This then, renders the soul incapable of operating in the physical world, and thus, is separated from the physical world as it has no body in which it can operate to interact with the physical.

The fact that strictly spiritual creatures do not have flesh and cannot operate in the physical without some sort of physical vessel to utilize is confirmed by the Lord Jesus Christ after His resurrection:

And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have. (Luke 24:36-39)

Here we also see a separation exists in the interaction of the physical and the spiritual. Were the Lord Jesus Christ strictly a spiritual person after His resurrection, it would have been impossible for the disciples to touch Him. Thus a separation exists between the physical and the spiritual. This separation is a sharp and distinct separation that cannot be bridged, as the Lord Jesus Christ explained to Nicodemus:

Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. (John 3:5-6)

Since we now know that it is the soul that animates the body, and the body is simply a vessel the soul dwells in and utilizes until it’s time is full and it departs, thus causing the body to cease to function and all interaction with the physical world is cutoff, we can see that physical death is simply a separation of a soul from its ability to interact with the physical world.

Thus, we can also see a parallel with the death the LORD spoke of in the Garden, in which the death spoken of is a spiritual death. If we understand that Adam did indeed die that day, we can understand that since Adam continued to operate in the physical world, his death must have been spiritual.

What then is spiritual death?

Since we know that physical death is simply the soul ceasing to interact with, or being separated from interaction with the physical world by departing the body, we can also see that spiritual death must also involve a separation. Here, Adam’s behavior is telling:

And the LORD God called unto Adam, and said unto him, Where art thou? And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself. (Genesis 3:9-10)

Where before Adam was not afraid of his Creator, now he is afraid of the LORD God and hides himself from the presence of the LORD. Now there exists a situation where Adam cannot bear the presence of his Creator, and he has become alien to the LORD who made him. This situation is mirrored in Isaiah, Chapter 59:

Behold, the LORD’S hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: But your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear. (Isaiah 59:1-2)

It is not that Adam’s soul has ceased to function, but that it no longer has any fellowship with the LORD God. We know that the soul of a person who never submits to the gospel doesn’t cease to function, for the rich man in the parable of Luke, Chapter 16, whose soul was in hell, was fully cognizant of what was going on:

And it came to pass, that the beggar died, and was carried by the angels into Abraham’s bosom: the rich man also died, and was buried; And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. (Luke 16:22-25)

What we then find in Scripture is that death, as the LORD God defines death, is not a cessation of function of the soul, and neither is the soul incapable of understanding what is going on. Rather, it is that the soul has no fellowship with the LORD God, and thus no meaningful interaction with the Creator, the source of all life. In John, Chapter 14, a statement by the Lord Jesus Christ’s is recorded that sheds considerable light on this:

Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. (John 14:6)

And again in John, Chapter 5:

Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. (John 5:24-25)

Here the construction of the statement is quite clear: that there are functioning individuals walking around which are dead, as they are separated from the LORD God by their sins and iniquities. However, if they will hear the gospel and believe, they will pass from death to life, and cannot die ever again.

Thus, to the LORD God, death is being separated from Him, and He not knowing you, as the LORD cannot fellowship with those who countervail His judgements, call Him a liar continually, and are unrepentant in their hearts. They are strange and alien to Him, even as Adam became strange to the LORD.

So then we see that death ensued that very moment Adam partook of the fruit of the tree of the knowledge of good and evil, became aware of the law, judged his condition, and judged that the LORD God had inadequately clothed him, and determined a course of action that revealed the condition of his heart and soul. In so doing, Adam separated himself from God and made himself strange to the LORD God, setting himself as a judge over the actions of the LORD, and finding them wanting.

By this, Adam became the enemy of God and dead to God, and the fall is complete. Man can now never escape the law and its consequences save through the Lord Jesus Christ, and His shed blood on the cross.

Adam and the Fall – Part 5

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We have now come to the situation that Adam was warned about: that if he ate of the fruit of the tree of the knowledge of good and evil, he would surely die that day. The question that now arises in the minds of many is:

How is he dead? After all, Adam did not immediately cease to function; how then can Adam be dead?

In the above questions and the attempts of many to answer them, we find that Calvin’s commentary is not really any different than most when it comes to their understanding of the death the LORD God plainly stated would occur immediately upon partaking of the tree. Thus, we may use it for an example of what is commonly held to have taken place:

“But it is asked, what kind of death God means in this place? It appears to me, that the definition of this death is to be sought from its opposite; we must, I say, remember from what kind of life man fell. He was, in every respect, happy; his life, therefore, had alike respect to his body and his soul, since in his soul a right judgment and a proper government of the affections prevailed, there also life reigned; in his body there was no defect, wherefore he was wholly free from death. His earthly life truly would have been temporal; yet he would have passed into heaven without death, and without injury. Death, therefore, is now a terror to us; first, because there is a kind of annihilation, as it respects the body; then, because the soul feels the curse of God. We must also see what is the cause of death, namely alienation from God. Thence it follows, that under the name of death is comprehended all those miseries in which Adam involved himself by his defection; for as soon as he revolted from God, the fountain of life, he was cast down from his former state, in order that he might perceive the life of man without God to be wretched and lost, and therefore differing nothing from death. Hence the condition of man after his sin is not improperly called both the privation of life, and death. The miseries and evils both of soul and body, with which man is beset so long as he is on earth, are a kind of entrance into death, till death itself entirely absorbs him; for the Scripture everywhere calls those dead who, being oppressed by the tyranny of sin and Satan, breath nothing but their own destruction. Wherefore the question is superfluous, how it was that God threatened death to Adam on the day in which he should touch the fruit, when he long deferred the punishment? For then was Adam consigned to death, and death began its reign in him, until supervening grace should bring a remedy.” ((John Calvin, Commentaries on the First Book of Moses, CCEL text edition))

Here Calvin, like so many others, does not go to Scripture and allow Scripture to interpret the meaning of death, but states “It appears to me, that the definition of this death is to be sought from its opposite; we must, I say, remember from what kind of life man fell.” thus not allowing the LORD to explain what He means from His word, but in the end, plainly denying the express statement of the LORD that Adam would die that day:

And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat: But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. (Genesis 2:16-17)

Now we know that it is manifestly impossible for God to lie, as the Scriptures are plain that God cannot lie:

. . .In hope of eternal life, which God, that cannot lie, promised before the world began; . . . (Titus 1:2)

And again:

Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: . . .(Hebrews 6:17-18)

So when we again look at the warning Adam was given, we must consider that a literal truth was spoken, and we are not seeing what we need to see when we do not view Adam as being dead. It is clear that the term “in the day” was used with direct reference to eating the fruit and death occurring. Again, because the plain references are to literal, 24 hour days to this point, we are not free to think that the LORD meant that Adam would die at some point in the future, or that death had begun its working in Adam, but expressly meant that Adam died that day, and immediately upon eating of the fruit of the tree of the knowledge of good and evil. So it is that we find a clear difference between what we know and perceive, and what the LORD God plainly stated. To reconcile this, we must understand what death is from the LORD God’s point of view since He declared Adam would die that day, and understands perfectly how Adam did die.

Moreover, to do this, we must understand the parts of man and what the LORD God looks at to judge man and hold him accountable. In pursuing that end, we must again examine Genesis, Chapter 2, where we see that man was formed of the dust of the ground, which is the physical part of man, and the LORD breathed into man the breath of life so that man became a living soul:

And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. (Genesis 2:7)

At this point, we must quickly clarify the error of a particular belief that some have. As was pointed out before, we see a distinction from the animals due to the fact that the animals were not created with a soul, and man was. However, there exists considerable confusion among some over how animals are made, and whether they have a soul. Although the Scripture never speaks of any animal having a soul, it does indicate that there is a spiritual aspect to animals, even as there is to all things.

In Scripture, we do see that man is a living soul, and that man has a spirit. Moreover, for us, distinguishing between the two is an exceedingly difficult task, bordering on the impossible. We are also told that there is a spirit in everything and all living things have a spirit that is part of them. We see in Scripture that this extends even to inanimate objects, that they also have a spiritual aspect. This is evident from the following passages of Scripture:

And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; Saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples. And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out. (Luke 37-40)

For we know that the whole creation groaneth and travaileth in pain together until now. (Romans 8:22)

God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. (Hebrews 1:1-4)

Thus, everything in all creation is upheld by spiritual power, and everything has a spiritual component to it. This does not say, and neither is it supported in Scripture, that God is in everything. Rather, it is to say that the LORD God constructed everything with a spirit in it and everything is bound together by a spiritual power. The LORD God is able to communicate with all His creation, and all His creation and the creatures in it acknowledge Him, as can be seen by the following passages in addition to those previously cited:

And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the LORD God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. And the word of the LORD came unto him, saying, Get thee hence, and turn thee eastward, and hide thyself by the brook Cherith, that is before Jordan. And it shall be, that thou shalt drink of the brook; and I have commanded the ravens to feed thee there. (I Kings 17:1-4)

And God’s anger was kindled because he went: and the angel of the LORD stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him. And the ass saw the angel of the LORD standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. (Numbers 22:22-23)

And the LORD opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee. And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay. Then the LORD opened the eyes of Balaam, and he saw the angel of the LORD standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face. (Numbers 22:28-31)

Here now it is evident that the animals perceived the spiritual far quicker than man, especially in the case of Balaam. This does not mean that animals are more spiritual than man, it is only to say that Balaam’s obstinance and rebellion prevented him from perceiving the presence of the angel. In short, man is spiritually blind through and because of sin, whereas animals, which are not capable of sin, more readily perceived spiritual events.

In returning to man and man’s construction (or how we are made), we must understand that there is a distinct difference between the spirit and a soul. Though there are times in Scripture that the word “spirit” refers to the soul, it is only done due to the fact that the soul is strictly spiritual in makeup, and has no physical component. Therefore, it should not surprise us that the soul is sometimes referred to as a spirit. What we must be certain of is the context in which the word is used, and whether the characteristics described are applicable to God and man. Thus, for our proper understanding, we must perceive the differences between the two spiritual parts of man, the soul and spirit, how they interact, and their characteristics. For the purposes of knowing how death occurred that day, our understanding need not be exhaustive, only sufficient to establish what part of man died, and how that death was manifested, for it is undeniable that some part of man died as the LORD clearly stated that Adam would die that day.

In the following verse, it is clearly laid out that man is a tri-unity of parts: spirit, soul, and body, and for man to live in this physical world, all parts must function together.

And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. (I Thessalonians 5:23)

Now all that is required is to distinguish the function of each of the parts and how the LORD created them to function. We know, and it is clearly evident that the body only functions in this physical world, and when it ceases to function, it returns to the dust from whence it was. What is not so clear is the function of the soul and spirit, and how they relate to one another. To begin with, the Scripture has much to say about the soul and spirit, and we are told that the soul (and the heart which is the seat of the soul) is the part of man the LORD holds accountable:

Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die. (Ezekiel 18:4)

But the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart. (I Samuel 16:7)

Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. (Habakkuk 2:4)

But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him: . . . (Daniel 5:20)

The heart is deceitful above all things, and desperately wicked: who can know it? I the LORD search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings. (Jeremiah 17:9-10)

We are also told that it is the soul that is self-aware, that it thinks and feels:

I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well. (Psalms 139:14)

Why art thou cast down, O my soul? and why art thou disquieted within me? hope in God: for I shall yet praise him, who is the health of my countenance, and my God. (Psalm 43:5)

And it came to pass, when he had made an end of speaking unto Saul, that the soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul. (1 Samuel 18:1)

By the above passages, we see that it is the soul that makes us who we are, that gives us our personality, our individuality and identity, and that we are judged by the condition of our soul. When we become close to someone, it is our soul that is drawn to their soul (or should be), which is why a purely physical relationship is considered shallow and unfulfilling. Our knowledge of God and good and evil are instinctual to our soul. We also have in our soul an awareness of self, of our existence, and an instinctive knowledge that when our body ceases to function, we will continue to exist.

So what then is the spirit? The following passages of Scripture are but a few of many that describe it, and its function:

The spirit of man is the candle of the LORD, searching all the inward parts of the belly. (Proverbs 20:27)

With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. (Isaiah 26:9)

And they did not receive him, because his face was as though he would go to Jerusalem. And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did? But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of. For the Son of man is not come to destroy men’s lives, but to save them. And they went to another village. (Luke 9:53-56)

What we are shown by this is that the spirit is the means by which we are communicated with, and communicate with, the spiritual world. It is our spiritual means of communication, and without a spirit, we would have no way of interacting with the spiritual world, even as our body could not perceive and communicate in the physical world without eyes, ears, nose, and the ability to taste, touch and feel. In the spiritual, our spirit accomplishes all the functions that the various sensory organs do for our body.

What we further see, is that our spirit allows us to be affected by things spiritual as James and John were, even though they were saved men with the Holy Ghost indwelling them. Hence, things perceived in the spirit, and being affected spiritually, does not necessarily have anything to do with the condition of the soul. It is also evident that our spirit remains active whether or not we are “dead in trespasses and sins,” for even the animals have a spirit that is active as previously cited passages show.

Therefore, when the LORD God instructed Adam that he would die “in the day” he partook of the fruit of the tree of the knowledge of good and evil, and we see that Adam’s body continued to function, living in the world, and we also see from Scripture that the spirit never ceases to be active, we can only conclude that it was the soul of Adam that died. Thus we are left with the final question:

What is meant by “death” in relation to the soul?

Knowing all that has gone before, we then must see how the LORD defines death, since the Scripture is quite plain that the soul never ceases to exist.

To be continued . . .

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