What I believe
(regarding Predestination, Losing Salvation and Election)



Predestination
To predestine is to preplan a destiny. The word proorizo means to mark off beforehand. The death of Christ and its meaning were predestined by God (Acts 4:28; 1 Cor. 2:7). God's elect are predestined to adoption (Eph. 1:5), to an inheritance (v. 11), and to ultimate conformity to Christ (Rom. 8:28-29).

Biblically, predestination is limited to the elect people and assures their present position and future destiny. Theologically, the term has been used to include all things, that is, as a synonym for the total plan of God. From this theological definition it is an easy step for some forms of Calvinism (of which I do NOT completely agree) to use predestination in relation to the destiny of the nonelect. Thus there arises a doctrine of double predestination. However, this is a logical assumption, not based on biblical texts. The Bible is clear that the elect are predestined, but it never suggests that there is a similar decree to elect some to damnation. The Scriptures seem content to leave that matter as a mystery, and so should we.



Security of the Believer (Hebrews 6:1-8)
This much-debated passage has been variously interpreted.
(1) The Arminian viewpoint sees the people descried as believers who actually can lose their salvation ("fall away"). But, of course, if the passage teaches that, it also teaches that such a person who has lost his salvation can never be saved a second time, for it is impossible to renew them again to repentance.

(2) Other see this as a reference to professing believers who only fall away from knowledge of the truth to which they have been exposed but which they never personally accepted. In this view security is not an issue since professors are not saved.

(3) I personally understand the passage to be describing born again people. The phrases in verses 4 and 5 clearly refer to a conversion experience (cf. "enlightened" in 10:32, "taste" in 2:9, and "partakers" in 12:8). But they are willfully immature believers (cf. 5:11-14). Now, the writer warns, since it is impossible to go back to the Christian life to start it over (but if one could it would be necessary to fall away first in order to go back to the beginning), there are only two remaining options: stay where you are in this state of immaturity, or move forward to maturity (6:1). Since their present state was undesirable, this passage was a strong warning to go on in the Christian life. This warning is similar to that which a teacher might give a class: "It is impossible for you students, once enrolled in this course, turning the clock back (which cannot be done, but which would have to be done if one could go back to the beginning) to start his course over. Therefore, go on to further knowledge."

The warnings against immaturity and fruitlessness are severe and the consequences significant. But those consequences do not include hell because of losing eternal life. Paul exulted in the confidence that nothing, including any other created thing (which has to include yourself), can separate us from the love of God which is in Christ (Rom. 8:38-39). And again he declared: "If we are faithless, He remains faithful, for He cannot deny Himself." (2 Tim. 2:13). The consistency of God's character guarantees a secure salvation.

God's Purpose of Grace
Election is the gracious purpose of God, according to which He regenerates, justifies, sanctifies, and glorifies sinners. It is consistent with the free agency of man, and comprehends all the means in connection with the end. It is the glorious display of God's sovereign goodness, and is infinitely wise, holy, and unchangeable. It excludes boasting and promotes humility.

All true believers endure to the end. Those whom God has accepted in Christ, and sanctified by His Spirit, will never fall away from the state of grace, but shall persevere to the end. Believers may fall into sin through neglect and temptation, whereby they grieve the Spirit, impair their graces and comforts, and bring reproach on the cause of Christ and temporal judgments on themselves; yet they shall be kept by the power of God through faith unto salvation.

Scripture reference: Genesis 12:1-3; Exodus 19:5-8; 1 Samuel 8:4-7,19-22; Isaiah 5:1-7; Jeremiah 31:31ff.; Matthew 16:18-19; 21:28-45; 24:22,31; 25:34; Luke 1:68-79; 2:29-32; 19:41-44; 24:44-48; John 1:12-14; 3:16; 5:24; 6:44-45,65; 10:27-29; 15:16; 17:6, 12, 17-18; Acts 20:32; Romans 5:9-10; 8:28-39; 10:12-15; 11:5-7,26-36; 1 Corinthians 1:1-2; 15:24-28; Ephesians 1:4-23; 2:1-10; 3:1-11; Colossians 1:12-14; 2 Thessalonians 2:13-14; 2 Timothy 1:12; 2:10,19; Hebrews 11:39-12:2; James 1:12; 1 Peter 1:2-5,13; 2:4-10; 1 John 1:7-9; 2:19; 3:2.
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