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The author is going to explain his Reformed/Calvinism. He's not going to explain the Bible. Calvinists never explain the Bible unless they can further expound on the wonders of Calvinism. This is what they do, over and over.
Today it's Predestination, the idea that God pre-selected those whom He would save and those He would send to hell. Thus you have no choice. If God chose you, you're in. If He didn't, you're out.
Which means nothing you do or say will change your destiny. If you're not among the elect, well, go live it up. But even if you are one of the elect (which you cannot know), you can do whatever you want.
Predestination as believed by Calvinists is not a biblical doctrine.
In addition, the author barely manages to quote Scripture, and none of them or the Bible references he cites support his doctrine.
We must consider this Bad Bible Teaching.
Few Christian doctrines generate as much confusion—or controversy—as predestination. (This only makes sense, since the doctrine is confusing and controversial.)
For some, the word immediately raises concerns about human freedom, fairness, or whether God’s love can truly be personal. Others dismiss the doctrine as a philosophical system imposed on Scripture rather than something that arises from it.
But before we decide what to think about predestination, we need to ask a more basic question: Is predestination actually taught in the Bible?
To answer that, we need to step back and consider how the Bible describes humanity, grace, and salvation.
Two Competing Views of Salvation
Much of the controversy surrounding predestination comes down to two fundamentally different ways of understanding reality and salvation.
The first view says that human beings are born basically good. According to this perspective, we are capable of obeying God, but we become corrupted by the world around us. Sin damages our relationship with God, so God responds by sending Jesus to die for our sins. Salvation, then, ultimately depends on our free-will choice: those who choose to believe in Jesus are saved, and those who do not are lost.
This view has appeared repeatedly throughout church history and is often associated with the teachings of a man named Pelagius, who lived in the fourth century. Although his teaching was rejected as unbiblical by multiple church councils, it remains a common assumption among many Christians today.
The second view of salvation begins with a more sobering assessment of the human condition. Scripture teaches that all people are born fallen and sinful (Ps. 51:5), spiritually unable to please God or rescue themselves. (Let's quote:
Why Grace Is the Real Issue
At its core, this debate is not merely about divine sovereignty or human freedom—it is about grace. (We will quickly find that the author doesn't know what grace is.)
Grace, by definition, is undeserved favor. (This is categorically false. The Greek word for grace is charis,
The apostle Paul makes this point unmistakably clear: “If it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace” (Rom. 11:6). (Hooray, our first Bible quote.
And this truth humbles us. It strips away spiritual pride. It reminds us that the difference between the believer and the unbeliever is not intelligence, morality, or spiritual sensitivity, but God’s mercy. That realization is what turns grace from a religious word into something truly amazing.
What Does “Predestination” Mean?
But what does this term even mean? Before reacting to the doctrine, it helps to define it. (He's used the term a half dozen times already, and finally gets around to defining it.)
Quite simply, predestination is the biblical teaching that God sovereignly chose, before the foundation of the world, those whom he would save through Jesus Christ and bring to eternal life. (If it's the "biblical teaching," we would hope he would point us to the verses that teach this.)
Even the word itself points in this direction. Pre means “before,” and destination refers to an end or outcome. Predestination teaches that God determines our ultimate destination—salvation in Christ—before we are born and before we have done anything good or bad. (The author is alluding to Ro. 9:11, which is not about us, it is about Jacob and Esau.)
This idea may sound startling at first, but it is not imposed on Scripture. It comes directly from it.
Predestination in the Bible
The Bible speaks about predestination explicitly. In Romans 8:28–30, (Sigh. Let's quote:
But the theme of God choosing his people appears long before the New Testament. (We agree, since Israel is uniquely God's chosen people, they are predestined. They are the remnant [Ro. 9:27, Ro. 11:5], the firstfruits [Re. 14:4], the children of the promise [Ro. 9:8].
In Genesis, God chooses Abraham out of all the nations—not because Abraham first chose God, but so that Abraham and his descendants would walk in God’s ways and receive his blessing. God later chooses Israel, not because they were stronger or more righteous, but because he set his love upon them (Deut. 7:6–8). The prophets echo this same pattern, describing God’s chosen people as his treasured possession.
Jesus himself speaks in these terms. He tells his disciples plainly, “You did not choose me, but I chose you” (John 15:16). (Jesus was talking to His disciples.)
Once we become familiar with the language of election and predestination, it appears throughout Scripture—Old Testament and New Testament alike.
Why This Teaching Matters
Predestination is not an abstract doctrine meant to provoke speculation. It is a deeply pastoral truth. (Undefined phrase.)
It tells us that God does not love us because of what we do for him. He loves us despite the worst parts of us. His love is not vague or generic, but personal and particular—like a father’s love for his child. (Predestination does this? What?)
Predestination also gives confidence and hope in a fallen world. If humanity is truly sinful and spiritually dead, then the only hope for salvation is that God himself gives new life. And the good news of Scripture is that he does. (No matter what side one is on, this is true.)
Whether or not this doctrine feels comfortable at first, the question ultimately remains: Will we allow Scripture to shape our beliefs, even when it challenges us—or only when it confirms what we already prefer to think? (Why does it matter?)
Predestination is in the Bible. And when rightly understood, it leads not to fear or fatalism, but to humility, assurance, and worship of a God whose grace truly is amazing. (The author provides a list of benefits, none of which is exclusive to predestination.
But before we decide what to think about predestination, we need to ask a more basic question: Is predestination actually taught in the Bible?
To answer that, we need to step back and consider how the Bible describes humanity, grace, and salvation.
Two Competing Views of Salvation
Much of the controversy surrounding predestination comes down to two fundamentally different ways of understanding reality and salvation.
The first view says that human beings are born basically good. According to this perspective, we are capable of obeying God, but we become corrupted by the world around us. Sin damages our relationship with God, so God responds by sending Jesus to die for our sins. Salvation, then, ultimately depends on our free-will choice: those who choose to believe in Jesus are saved, and those who do not are lost.
This view has appeared repeatedly throughout church history and is often associated with the teachings of a man named Pelagius, who lived in the fourth century. Although his teaching was rejected as unbiblical by multiple church councils, it remains a common assumption among many Christians today.
The second view of salvation begins with a more sobering assessment of the human condition. Scripture teaches that all people are born fallen and sinful (Ps. 51:5), spiritually unable to please God or rescue themselves. (Let's quote:
Ps. 51:5 Surely I was sinful at birth, sinful from the time my mother conceived me.
Notice how the author is setting us up. The first view is heretical and false, while "Scripture teaches" his preferred doctrine because of Psalm 51:5. While it's possible that some Scripture may teach that "all people are" this, this particular Scripture does not do so.
What we are reading is King David's lament about his sin regarding Bathsheba, not a statement about the universal status of man.)
From this fallen humanity, God freely chooses—out of sheer grace and love—those whom he will save. (Waaait. This is the matter to prove. We do not permit the author to presume it.)
He does not base this choice on foreseen goodness, faith, or merit. Instead, God gives new spiritual life, grants faith in Christ, and brings his people into eternal fellowship with him.
This is the view historically associated with Augustine (354–430 AD) and later summarized in what is often called Reformed theology. And at the heart of this view lies the doctrine of predestination. (Indeed. We hope he shows us this from Scripture.)
This is the view historically associated with Augustine (354–430 AD) and later summarized in what is often called Reformed theology. And at the heart of this view lies the doctrine of predestination. (Indeed. We hope he shows us this from Scripture.)
Why Grace Is the Real Issue
At its core, this debate is not merely about divine sovereignty or human freedom—it is about grace. (We will quickly find that the author doesn't know what grace is.)
Grace, by definition, is undeserved favor. (This is categorically false. The Greek word for grace is charis,
preeminently used of the Lord's favor – freely extended to give Himself away to people (because He is "always leaning toward them").
5485 /xáris ("grace") answers directly to the Hebrew (OT) term 2580 /Kaná ("grace, extension-toward"). Both refer to God freely extending Himself (His favor, grace), reaching (inclining) to people because He is disposed to bless (be near) them.
God extends Himself towards us because He wants to be near. Merit or non-merit is not part of the equation. In fact, there is no Bible verse where God ever tells us we don't merit His presence or His salvation. It's not that we do merit them, or even that we don't, it's simply irrelevant to God.)
It is a gift, not a reward. If salvation is given because we made the right decision, exercised the right amount of faith, or responded more wisely than others, then salvation is no longer grace. It becomes something earned. (The author is making bare assertions.)
The apostle Paul makes this point unmistakably clear: “If it is by grace, it is no longer on the basis of works; otherwise grace would no longer be grace” (Rom. 11:6). (Hooray, our first Bible quote.
Notice that the author is contrasting grace and works, and is assigning certain behaviors into his category called works. Including what he calls making "the right decision." Calvinists and Reformists routinely do this. For them, accepting Christ is a "work," they say, without proving it. They tell us that salvation is by grace, then they assert that we can only be passive parties in the transaction. If we do so much as blink an eye, that is a work and automatically negates grace.
But they will never produce a verse that says anything like this.)
Predestination preserves grace precisely because it removes every ground for boasting. (The author leaps to his next conclusion based on his undocumented premise. He thinks salvation by grace means we do nothing to participate in our salvation, and it's because God preselected those who would be saved. There is no logical connection between these two ideas, except in the mind of the author.)
Predestination preserves grace precisely because it removes every ground for boasting. (The author leaps to his next conclusion based on his undocumented premise. He thinks salvation by grace means we do nothing to participate in our salvation, and it's because God preselected those who would be saved. There is no logical connection between these two ideas, except in the mind of the author.)
If God loved us because he first loved us— (1Jn. 4:19)
if he chose us not because of what we would do, but because of who he is—then the only explanation for salvation is grace alone. (The author swerves back to his first premise.)
And this truth humbles us. It strips away spiritual pride. It reminds us that the difference between the believer and the unbeliever is not intelligence, morality, or spiritual sensitivity, but God’s mercy. That realization is what turns grace from a religious word into something truly amazing.
What Does “Predestination” Mean?
But what does this term even mean? Before reacting to the doctrine, it helps to define it. (He's used the term a half dozen times already, and finally gets around to defining it.)
Quite simply, predestination is the biblical teaching that God sovereignly chose, before the foundation of the world, those whom he would save through Jesus Christ and bring to eternal life. (If it's the "biblical teaching," we would hope he would point us to the verses that teach this.)
Even the word itself points in this direction. Pre means “before,” and destination refers to an end or outcome. Predestination teaches that God determines our ultimate destination—salvation in Christ—before we are born and before we have done anything good or bad. (The author is alluding to Ro. 9:11, which is not about us, it is about Jacob and Esau.)
This idea may sound startling at first, but it is not imposed on Scripture. It comes directly from it.
Predestination in the Bible
The Bible speaks about predestination explicitly. In Romans 8:28–30, (Sigh. Let's quote:
Ro. 8:29 For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers.
The obvious question a serious Bible student would ask is, who did God foreknow and predestine? We cannot insert ourselves into every verse. To whom was Paul referring? Well, he actually tells us a few verses before:
Ro. 8:23 Not only so, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption as sons, the redemption of our bodies.
You and I did not receive the "firstfruits of the Spirit," this happened in the first century, and it was the very early believers, the first of the harvest. We are not them, and we are not predestined.)
Paul describes an unbroken chain of God’s saving work, stretching from God’s eternal purpose to final glory. In Ephesians 1, Paul repeatedly emphasizes that believers were chosen in Christ before the foundation of the world and predestined according to God’s will. (No, Paul did not do this. We are beginning to suspect why the author is so reluctant to quote Scripture. Invariably they do not say what he says they say. Let's quote:
Ep. 1:11-12 In him we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will, 12 in order that we, who were the first to hope in Christ, might be for the praise of his glory.
Again, a careful Bible student would ask, "who is this 'we?' Is it everyone, or a select group?" So, what do we read? Well, it says it right there. The predestined ones are the ones "who were the first to hope in Christ." That is not us. This echoes of the "firstfruits" concept we just looked at, doesn't it?
So when were we saved? Paul tells us in the very next verse:
Ep. 1:13 And you also were included in Christ when you heard the word of truth, the gospel of your salvation.
There it is. We were included when we believed. We are not predestined.)
But the theme of God choosing his people appears long before the New Testament. (We agree, since Israel is uniquely God's chosen people, they are predestined. They are the remnant [Ro. 9:27, Ro. 11:5], the firstfruits [Re. 14:4], the children of the promise [Ro. 9:8].
We were grafted in [Ro. 11:17], formerly vessels prepared for destruction [Ro. 9:22]. Israel's remnant was chosen, not us.)
In Genesis, God chooses Abraham out of all the nations—not because Abraham first chose God, but so that Abraham and his descendants would walk in God’s ways and receive his blessing. God later chooses Israel, not because they were stronger or more righteous, but because he set his love upon them (Deut. 7:6–8). The prophets echo this same pattern, describing God’s chosen people as his treasured possession.
Jesus himself speaks in these terms. He tells his disciples plainly, “You did not choose me, but I chose you” (John 15:16). (Jesus was talking to His disciples.)
He distinguishes between those who belong to him and those who remain in the world, and the New Testament writers consistently refer to Christians as God’s “elect.” (The "elect" are the remnant out of Israel [Ro. 11:7].)
Once we become familiar with the language of election and predestination, it appears throughout Scripture—Old Testament and New Testament alike.
Why This Teaching Matters
Predestination is not an abstract doctrine meant to provoke speculation. It is a deeply pastoral truth. (Undefined phrase.)
It tells us that God does not love us because of what we do for him. He loves us despite the worst parts of us. His love is not vague or generic, but personal and particular—like a father’s love for his child. (Predestination does this? What?)
Predestination also gives confidence and hope in a fallen world. If humanity is truly sinful and spiritually dead, then the only hope for salvation is that God himself gives new life. And the good news of Scripture is that he does. (No matter what side one is on, this is true.)
Whether or not this doctrine feels comfortable at first, the question ultimately remains: Will we allow Scripture to shape our beliefs, even when it challenges us—or only when it confirms what we already prefer to think? (Why does it matter?)
Predestination is in the Bible. And when rightly understood, it leads not to fear or fatalism, but to humility, assurance, and worship of a God whose grace truly is amazing. (The author provides a list of benefits, none of which is exclusive to predestination.
But the question is a good one. Why does it matter? How does it change anything about our faith, practices, obligations, or privileges as Christians? Well it doesn't. Predestination is a doctrinal dispute that is completely irrelevant to anything.)
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