Those appointed to eternal life believed. That's what your favorite translation says. Appointed precedes believing.
A Favorite Reformed Doctrine
- Thread starter The Rogue Tomato
- Start date
That's what I said when I became a Calvinist. Better late than never.I did and it’s never to late as the saying goes it’s better late than never
Johann
Active Member
And δὲ the τὰ Gentiles ἔθνη hearing [it] Ἀκούοντα were rejoicing ἔχαιρον and καὶ glorifying ἐδόξαζον the τὸν word λόγον of the τοῦ Lord, Κυρίου, and καὶ as many as ὅσοι were ἦσαν appointed τεταγμένοι to εἰς eternal αἰώνιον· life ζωὴν believed. ἐπίστευσαν
And hearing, the nations rejoiced, and glorified the word of the Lord; and [believed as many as were being arranged for life eternal].
Transliteration: tetagmenoi
Morphology: V-RPM/P-NMP
Verb - Perfect Participle Middle or Passive - Nominative Masculine Plural
Strong's no.: G5021 (τάσσω)
Meaning: (a) to assign, arrange, (b) to determine; to appoint.
3) "And as many as were ordained to eternal life," (kai hosoi esan tetagmenoi eis zoen aionion) "And as many as were (had been) convicted deeply, inclined, or inclined to eternal life;" As many as had been prepared by the message and the spirit, at the message just delivered by Paul, of their own volition, accord, or choice, Pro_1:22-23; Joh_1:11-12.
4) "Believed." (episteusan) "They believed," trusted, or were saved, when they believed, after the word was preached, Mar_1:15; Act_16:31; Rom_1:15-16. This passage emphatically indicates that as many as had been "inclined, disposed, or deeply convicted with reference to" (Gk. eis) eternal life, believed. It does not indicate that these "as many as" were "prefixed," "predestined" or "pre- regenerated" in eternity, believed on that day as some erroneously teach. It indicates and affirms that only such as were convicted by the Holy Spirit that accompanied the apostles' preaching that day were convicted and believed "that day" unto eternal life, 1Jn_5:13.
ordained. Gr. tassō [(S# G5021), to arrange in an orderly manner, that is, assign or dispose (to a certain position or lot) [Strong]: Rendered (1) appoint: Mat_28:16, Act_22:10; Act_28:23, (2) ordain: Act_13:48, Rom_13:1, (3) set: Luk_7:8, (4) determine: Act_15:2, (5) addict: 1Co_16:15]. or, as had inclined themselves (LNT). Had inclined themselves, ēsan tetagmenoi, may be either in the middle voice, as translated, or passive, had been inclined. In the middle voice the subject participates in the results of the action, as here (cf. Dana and Mantey, § 155).
Note that it is said of the Jews, in Act_13:46, you yourselves are rejecting, apōtheisthe, in the middle voice; and of the believers in Act_13:48 : they inclined themselves, in the middle voice. And so we have here an antithesis between the Jews and believers.
Predestinarians use this passage as a stronghold. Predestination is a Roman Catholic view brought to Protestantism: "This view began with Jerome who revised the old Latin rendering destinati or ordinati to praeordinati in order to make coming to faith and salvation the product of a predestinatory eternal decree. Calvin is the great exponent of the decretum absolutum…" (Lenski, Acts, p. 553). Rarely has a text been so violently twisted and perverted as this one! (LNT, fn f)
Now you have to find what a Perfect-Participle either in the Middle or Passive-mean in the verse given.
I did. And your says it best. To assign, arrange, to appoint or determine.
Again, there is no "inclined" in the text.
Those appointed to eternal life believed. And of course it's passive. They did not appoint themselves. LOL
Johann
Active Member
You are stumped-
ordained
Ac 15:2 Therefore when Paul and Barnabas had no small discord and discussion with them, they appointed Paul, Barnabas, and some others of them to go up to Jerusalem to the apostles and elders about this question.
Ac 20:13 But we, going ahead to the ship, set sail for Assos, intending to take Paul aboard there; for he had so arranged, intending himself to go by land.
Ac 22:10 I said, ‘What shall I do, Lord?’ The Lord said to me, ‘Arise, and go into Damascus. There you will be told about all things which are appointed for you to do.’
Ac 28:23 When they had appointed him a day, many people came to him at his lodging. He explained to them, testifying about God’s Kingdom, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning until evening.
Mt 28:16 But the eleven disciples went into Galilee, to the mountain where Jesus had sent them.
Lk 7:8 For I also am a man placed under authority, having under myself soldiers. I tell this one, ‘Go!’ and he goes; and to another, ‘Come!’ and he comes; and to my servant, ‘Do this,’ and he does it.”
Ro 13:1 Let every soul be in subjection to the higher authorities, for there is no authority except from God, and those who exist are ordained by God.
1Co 16:15 Now I beg you, brothers—you know the house of Stephanas, that it is the first fruits of Achaia, and that they have set themselves to serve the saints—
Reciprocal
Dt 32:43 Rejoice, you nations, with his people, for he will avenge the blood of his servants. He will take vengeance on his adversaries, and will make atonement for his land and for his people.
1Sa 10:26 Saul also went to his house in Gibeah; and the army went with him, whose hearts God had touched.
Is 2:3 Many peoples shall go and say, “Come, let’s go up to the mountain of Yahweh, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths.” For the law shall go out of Zion, and Yahweh’s word from Jerusalem.
Is 4:3 It will happen that he who is left in Zion and he who remains in Jerusalem shall be called holy, even everyone who is written among the living in Jerusalem,
Is 56:3 Let no foreigner who has joined himself to Yahweh speak, saying, “Yahweh will surely separate me from his people.” Do not let the eunuch say, “Behold, I am a dry tree.”
Zec 8:23 Yahweh of Armies says: “In those days, ten men out of all the languages of the nations will take hold of the skirt of him who is a Jew, saying, ‘We will go with you, for we have heard that God is with you.’”
Mt 2:10 When they saw the star, they rejoiced with exceedingly great joy.
Mt 10:34 “Don’t think that I came to send peace on the earth. I didn’t come to send peace, but a sword.
Mt 11:21 “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago in sackcloth and ashes.
Mt 12:18 “Behold, my servant whom I have chosen, my beloved in whom my soul is well pleased. I will put my Spirit on him. He will proclaim justice to the nations.
Mt 21:41 They told him, “He will miserably destroy those miserable men, and will lease out the vineyard to other farmers who will give him the fruit in its season.”
Mk 1:21 They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught.
Mk 10:31 But many who are first will be last, and the last first.”
Mk 12:9 What therefore will the lord of the vineyard do? He will come and destroy the farmers, and will give the vineyard to others.
Lk 2:32 a light for revelation to the nations, and the glory of your people Israel.”
Lk 14:23 “The lord said to the servant, ‘Go out into the highways and hedges, and compel them to come in, that my house may be filled.
Jn 7:35 The Jews therefore said among themselves, “Where will this man go that we won’t find him? Will he go to the Dispersion among the Greeks and teach the Greeks?
Jn 12:36 While you have the light, believe in the light, that you may become children of light.” Jesus said these things, and he departed and hid himself from them.
Jn 17:6 “I revealed your name to the people whom you have given me out of the world. They were yours, and you have given them to me. They have kept your word.
Ac 11:18 When they heard these things, they held their peace and glorified God, saying, “Then God has also granted to the Gentiles repentance to life!”
Ac 15:3 They, being sent on their way by the assembly, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles. They caused great joy to all the brothers.
Ac 16:5 So the assemblies were strengthened in the faith, and increased in number daily.
Ac 17:34 But certain men joined with him and believed, including Dionysius the Areopagite, and a woman named Damaris, and others with them.
Ac 18:4 He reasoned in the synagogue every Sabbath and persuaded Jews and Greeks.
Ac 26:20 but declared first to them of Damascus, at Jerusalem, and throughout all the country of Judea, and also to the Gentiles, that they should repent and turn to God, doing works worthy of repentance.
Ac 28:24 Some believed the things which were spoken, and some disbelieved.
Ro 8:28 We know that all things work together for good for those who love God, for those who are called according to his purpose.
Ro 9:24 us, whom he also called, not from the Jews only, but also from the Gentiles?
Ro 11:2 God didn’t reject his people, whom he foreknew. Or don’t you know what the Scripture says about Elijah? How he pleads with God against Israel:
Ro 11:11 I ask then, did they stumble that they might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke them to jealousy.
Ga 2:7 but to the contrary, when they saw that I had been entrusted with the Good News for the uncircumcised, even as Peter with the Good News for the circumcised—
Eph 1:4 even as he chose us in him before the foundation of the world, that we would be holy and without defect before him in love,
Eph 1:9 making known to us the mystery of his will, according to his good pleasure which he purposed in him
Col 3:11 where there can’t be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, or free person; but Christ is all, and in all.
1Th 2:13 For this cause we also thank God without ceasing that when you received from us the word of the message of God, you accepted it not as the word of men, but as it is in truth, God’s word, which also works in you who believe.
1Th 5:9 For God didn’t appoint us to wrath, but to the obtaining of salvation through our Lord Jesus Christ,
1Ti 3:16 Without controversy, the mystery of godliness is great: God was revealed in the flesh, justified in the spirit, seen by angels, preached among the nations, believed on in the world, and received up in glory.
Tt 1:1 Paul, a servant of God and an apostle of Jesus Christ, according to the faith of God’s chosen ones and the knowledge of the truth which is according to godliness,
Jas 1:19 So, then, my beloved brothers, let every man be swift to hear, slow to speak, and slow to anger;
As many as were ordained to eternal life (hosoi ēsan tetagmenoi eis zōēn aiōnion). Periphrastic past perfect passive indicative of tassō, a military term to place in orderly arrangement. The word “ordain” is not the best translation here. “Appointed,” as Hackett shows, is better. The Jews here had voluntarily rejected the word of God. On the other side were those Gentiles who gladly accepted what the Jews had rejected, not all the Gentiles. Why these Gentiles here ranged themselves on God’s side as opposed to the Jews Luke does not tell us. This verse does not solve the vexed problem of divine sovereignty and human free agency. There is no evidence that Luke had in mind an absolutum decretum of personal salvation. Paul had shown that God’s plan extended to and included Gentiles. Certainly the Spirit of God does move upon the human heart to which some respond, as here, while others push him away.
RWP
"Disposed-incline" as shown in the Scripture references is biblical-I suggest go back to my post and read carefully.
Thanks for making my point. Soldiers do not appoint themselves.
Soldiers are not disposed or inclined. They are appointed.
Complete
Active Member
'But when the Jews saw the multitudes,
.. they were filled with envy,
.... and spake against those things which were spoken by Paul,
...... contradicting and blaspheming.
Then Paul and Barnabas waxed bold, and said,
.. It was necessary that the word of God should first have been spoken to you:
.... but seeing ye put it from you, and judge yourselves unworthy of everlasting life,
...... lo, we turn to the Gentiles.
........ For so hath the Lord commanded us, saying,
.......... I have set thee to be a light of the Gentiles,
............ that thou shouldest be for salvation unto the ends of the earth.
And when the Gentiles heard this, they were glad,
and glorified the word of the Lord:
and as many as were ordained to eternal life believed.'
(Act 13:45-48)
Hello @Rogue Tomatoe ,
Gentiles were being given access into the Kingdom at that time in order to make Israel Jealous (Rom.11:11, Deut. 32:21), salvation was still of the Jew (John 4:22), and these were Jewish proselytes like Cornelius, salvation had not yet been sent to the Gentiles (Acts 28:28). These were ordained or appointed, just as the believing remnant of Israel were an elect company, called out from that greater election of the nation of Israel ( Romans 11).
These were elected to fulfill God's purpose at that time. Salvation today is not an elective purpose, it is open to 'whosoever will': but God has predestined or elected from among the redeemed as He wills , for whatever 'calling' that He has appointed them to, in His wisdom, and according to His foreknowledge (e,g., Eph. 1:4).
Thank you
In Christ Jesus
Chris
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Johann
Active Member
Not pre-appointed in eternity past-that's why I said look at the Perfect-I am not steelmanning your argument-you are making my case.
Had inclined themselves, ēsan tetagmenoi, may be either in the middle voice, as translated, or passive, had been inclined. In the middle voice the subject participates in the results of the action, as here (cf. Dana and Mantey, § 155). Note that it is said of the Jews, in Act_13:46, you yourselves are rejecting, apōtheisthe, in the middle voice; and of the believers in Act_13:48 : they inclined themselves, in the middle voice. And so we have here an antithesis between the Jews and believers. Predestinarians use this passage as a stronghold.
Predestination is a Roman Catholic view brought to Protestantism: "This view began with Jerome who revised the old Latin rendering destinati or ordinati to praeordinati in order to make coming to faith and salvation the product of a predestinatory eternal decree. Calvin is the great exponent of the decretum absolutum…" (Lenski, Acts, p. 553). Rarely has a text been so violently twisted and perverted as this one! (LNT, fn f)
3) "And as many as were ordained to eternal life," (kai hosoi esan tetagmenoi eis zoen aionion) "And as many as were (had been) convicted deeply, inclined, or inclined to eternal life;" As many as had been prepared by the message and the spirit, at the message just delivered by Paul, of their own volition, accord, or choice, Pro_1:22-23; Joh_1:11-12.
4) "Believed." (episteusan) "They believed," trusted, or were saved, when they believed, after the word was preached, Mar_1:15; Act_16:31; Rom_1:15-16. This passage emphatically indicates that as many as had been "inclined, disposed, or deeply convicted with reference to" (Gk. eis) eternal life, believed.
It does not indicate that these "as many as" were "prefixed," "predestined" or "pre- regenerated" in eternity, believed on that day as some erroneously teach. It indicates and affirms that only such as were convicted by the Holy Spirit that accompanied the apostles' preaching that day were convicted and believed "that day" unto eternal life, 1Jn_5:13.
You read it-but you don't "see it"
And you don't see that you made my point for me. Military personnel do not appoint themselves. They are not appointed to their post, especially in the Roman world, not because they were disposed or inclined.
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Johann
Active Member
Veering off topic-back to the verse please and in context. You are harping on the Imperatives in military service which have nothing to do with the Perfect, Particple Middle OR Passive in Acts 13.48
I am in agreement with @TomL and also aware most online don't read-not all-most.
Sure it does. Military personnel do not appoint themselves. The example given in your own source. Second, in the text itself, appointing precedes believing. And your right, it's passive. They did not appoint themselves.
You agree with Tom and I will stick with scripture
civic
Active Member
He doesn’t understand participles/ verbs and the active, passive , middle voice means it’s all Greek to him
as you have demonstrated. Well done 
Complete
Active Member
'I therefore, the prisoner of the Lord,
beseech you that ye walk worthy
of the vocation wherewith ye are called,
With all lowliness and meekness,
with longsuffering, forbearing one another in love; ... '
(Eph 4:2)
Hello there,
Under every banner, be it Calvinist/Arminian or any other, there is a child of God.
'Let all bitterness, and wrath, and anger,
and clamour, and evil speaking,
be put away from you, with all malice:
And be ye kind one to another,
tenderhearted, forgiving one another,
even as God for Christ's sake hath forgiven you.'
(Eph 4:31-32)
In Christ Jesus
Chris
beseech you that ye walk worthy
of the vocation wherewith ye are called,
With all lowliness and meekness,
with longsuffering, forbearing one another in love; ... '
(Eph 4:2)
Hello there,
Under every banner, be it Calvinist/Arminian or any other, there is a child of God.
'Let all bitterness, and wrath, and anger,
and clamour, and evil speaking,
be put away from you, with all malice:
And be ye kind one to another,
tenderhearted, forgiving one another,
even as God for Christ's sake hath forgiven you.'
(Eph 4:31-32)
In Christ Jesus
Chris
Johann
Active Member
Some examples of a Perfect-
The Perfect Tense
1. Intensive (Resultative) Perfect
2. Extensive (Consummative) Perfect
3. Perfect with a Present Force
The Pluperfect Tense
1. Intensive (Resultative) Pluperfect
2. Extensive (Consummative) Pluperfect
The perfect and pluperfect tenses are indentical in aspect though different in time. Thus both speak of an event accomplished in the past (in the indicative mood) with results existing afterwards - the perfect speaking of existing results in the present, the pluperfect speaking of existing results in the past.
A. The Perfect Tense
The force of the perfect indicative is simply that it describes an event that, completed in the past, has results existing in the present time (i.e., in relation to the time of the speaker).
1. Intensive (Resultative) Perfect
The perfect may be used to emphasize the results or present state produced by a past action. The English present often is the best translation for such a perfect.
Mark 6:14 John the baptizer is risen from the dead.
2. Extensive (Consummative) Perfect
The perfect may be used to emphasize the completed action of a past action or a process from which a present state emerges. It should normally be translated in English as a present perfect.
John 1:34 I have seen and I have testified that this is the Son of God.
3. Perfect with a Present Force
Certain verbs occur frequently (or exclusively) in the perfect tense without the usual aspectual significance, especially with stative perfect verbs. They have come to be used just like the present tense verbs. Oida is the most commonly used verb in the category, but other verbs are also used this way.
John 1:26 In your midst stands one whom you do not know.
B. The Pluperfect Tense
As was stated above, for the most part, the perfect and pluperfect are identical in aspect though different in time. The force of the pluperfect tense is that it describes an event that, completed in the past, has results that exist in the past as well (in relation to the time of speaking). The pluperfect makes no comment about the results existing up to the time of speaking. Such results may exist at the time of speaking, or they may not; the pluperfect contributes nothing either way.
1. Intensive (Resultative) Pluperfect
This use of the pluperfect places the emphasis on the existing results. Its force can be brought out by translating it as a simple past tense.
Luke 4:29 They led him to the brow of the hill on which the city was built
2. Extensive (Consummative) Pluperfect
The pluperfect may be used to emphasize the completion of an action in past time, without focusing on the existing results. It is usually best translated as a past perfect ("had" + perfect passive participle).
John 4:8 For his disciples had gone into the city.
Problematic-there is so much information in the Grammars in Hebrew and Greek.He doesn’t understand participles/ verbs and the active, passive , middle voice means it’s all Greek to him
Johann
Active Member
Amen.
2Ti 2:19 Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity.
Johann
Active Member
Some examples of a Perfect-
The Perfect Tense
1. Intensive (Resultative) Perfect
2. Extensive (Consummative) Perfect
3. Perfect with a Present Force
The Pluperfect Tense
1. Intensive (Resultative) Pluperfect
2. Extensive (Consummative) Pluperfect
The perfect and pluperfect tenses are indentical in aspect though different in time. Thus both speak of an event accomplished in the past (in the indicative mood) with results existing afterwards - the perfect speaking of existing results in the present, the pluperfect speaking of existing results in the past.
A. The Perfect Tense
The force of the perfect indicative is simply that it describes an event that, completed in the past, has results existing in the present time (i.e., in relation to the time of the speaker).
1. Intensive (Resultative) Perfect
The perfect may be used to emphasize the results or present state produced by a past action. The English present often is the best translation for such a perfect.
Mark 6:14 John the baptizer is risen from the dead.
2. Extensive (Consummative) Perfect
The perfect may be used to emphasize the completed action of a past action or a process from which a present state emerges. It should normally be translated in English as a present perfect.
John 1:34 I have seen and I have testified that this is the Son of God.
3. Perfect with a Present Force
Certain verbs occur frequently (or exclusively) in the perfect tense without the usual aspectual significance, especially with stative perfect verbs. They have come to be used just like the present tense verbs. Oida is the most commonly used verb in the category, but other verbs are also used this way.
John 1:26 In your midst stands one whom you do not know.
B. The Pluperfect Tense
As was stated above, for the most part, the perfect and pluperfect are identical in aspect though different in time. The force of the pluperfect tense is that it describes an event that, completed in the past, has results that exist in the past as well (in relation to the time of speaking). The pluperfect makes no comment about the results existing up to the time of speaking. Such results may exist at the time of speaking, or they may not; the pluperfect contributes nothing either way.
1. Intensive (Resultative) Pluperfect
This use of the pluperfect places the emphasis on the existing results. Its force can be brought out by translating it as a simple past tense.
Luke 4:29 They led him to the brow of the hill on which the city was built
2. Extensive (Consummative) Pluperfect
The pluperfect may be used to emphasize the completion of an action in past time, without focusing on the existing results. It is usually best translated as a past perfect ("had" + perfect passive participle).
John 4:8 For his disciples had gone into the city.
Johann
Active Member
Something to chew the cud--
Believing Precedes Being Born of God
This concept is well understood by most Christians I know. But there are many I have met who hold to a Reformed (Calvinistic)Theology on this matter and presume that being born of God (regeneration) occurs before a person believes in Christ. There are some issues on which I agree with Reformed Theology - such as the concept of the Perseverance of the Saints. But I find that it deviates from Biblical Christianity on this point. Here I show that the Bible teaches contrary to Calvinistic Theology on this point:
John 1:12b "to those who believed in his name, he gave the right to become children of God—".
When were they given the right to become children of God? Was it before they believed or after? What does it say?
Gal 3:2 "I would like to learn just one thing from you: Did you receive the Spirit by observing the law, or by believing what you heard?"
Did these people receive the Spirit before believing or after? What does it imply? And how would a Calvinist answer Paul's question if he had been one of the Galatians? Would he have said, "Neither! I received the Spirit before I believed. I didn't receive it by observing the law nor by believing!"
Ac 2:38 "Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit."
When did they receive the Holy Spirit? Before they believed or after? What does it imply? In fact did they receive the Spirit before they were justified or after?
Ga 3:26 "You are all sons of God through faith in Christ Jesus,"
So how could a person be born of God before believing? A person is born of God through faith - just as John 1:12 indicated.
Ephesians 1:13
And you also were included in Christ when you heard
the word of truth, the gospel of your salvation. Having believed, you were
marked in him with a seal, the promised Holy Spirit,
When did they receive the Holy Spirit? Was it after they believed or before? What does it say?
1John 3:9,10
No one who is born of God will continue to sin, because God’s seed remains in him; he cannot go on sinning, because he has been born of God. This is how we know who the children of God are and who the children of the devil are: Anyone who does not do what is right is not a child of God; nor is anyone who does not love his brother.
Calvinists would have us believe that this applies to unbelievers who are "elect" but are yet to come to faith in Christ.
Faith a gift?
Faith is not a gift given in a monergistic fashion, but is developed synergistically in cooperation with the Holy Spirit. Calvinists may object with Ephesians 2:8,9 "for by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, that no one would boast." But consider this analysis.
"By grace you have been saved" had already been mentioned in Ephesians 2:5 "made us alive with Christ even when we were dead in transgressions-- it is by grace you have been saved." (niv) But I think that both of these have been imprecisely translated using the dative of means, whereas it is more likely the author meant for the dative of manner to be use "with grace" or "graciously" rather than "by grace". For graciously describes the manner in which he saves us, as he has an attitude of graciousness. "by faith" is using the preposition "dia" in the genitive exlusively indicating instrument or mechanism of salvation. God grabs hold of our faith and pulls us to safety. But those without faith are not saved. Or as Robertson puts it in Robertson's NT Word Pictures, "Grace" is God’s part, "faith" ours.
Now there are those who interpret the phrase "And this not from yourselves, it is the gift of God," to be referring to faith being a gift. But such an idea cannot be support by this passage. According to Greek grammar the gender of "this" must match what it's referring to. "this" is neuter, while "faith" is feminine, and therefore "it is" is not referring to faith. Furthermore "this" is in the nominative case and therefore the subject of the sentence and "gift" is a predicate nominative. Much like in English if I said "This is a gift", "This" is the subject and "gift" is the predicate nominative. The meaning is clearer if we write it this way, "This is a gift of God, being saved by grace through faith".
Concerning the word "gift", there are two words most commonly used for "gift" in the New Testament. "dorea" emphasizes the freeness of a gift, while "doron" is used for sacrificial offerings. It is this second that Paul is using, alluding to the sacrificial offering God made through Christ's atoning work on the cross. Salvation is the sacrificial offering of God, as opposed to being obtained by one's own works. He speaks extensively of this in Romans and Galatians, contrasting the righteousness obtained through faith in Christ as opposed to the righteousness of the law which is obtained through one's works, being a performance-based salvation concept.
Romans 3:20-24 "Therefore no one will be declared righteous in his sight by observing the law; rather, through the law we become conscious of sin. But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. This righteousness from God comes through faith in Jesus Christ to all who believe. There is no difference, for all have sinned and fall short of the glory of God, and are justified freely by his grace through the redemption that came by Christ Jesus."
Thus we have "for graciously you have been saved through faith, and that sacrificial offering is not from yourselves, but from God, not of works, that no one would boast."
Thus if "faith" is the gift, then it is faith and not the atoning work of Christ on the cross which is the sacrificial offering made up to God. Furthermore is the issue of boasting. Is it true that if God does not give us faith as a gift that there would be reason to boast? Not according to the Bible. "For if Abraham was justified by works, he has something to boast about, but not toward God. For what does the Scripture say? 'Abraham believed God, and it was accounted to him for righteousness.'" Rom 4:2,3 Here the contrast is between works and faith. It is not between faith being a gift versus faith not being a gift. And the same contrast is drawn in the Ephesian's passage as well. Yet Paul mentions nothing here in Romans about the necessity of "faith" being a gift. He simply states that since it is by faith and not by works therefore there's nothing to boast about.
And they may also bring up Hebrews 12:2 "looking to Jesus, the author and perfecter of faith", and demand that "author" means that we have no part in developing our faith. But again the Greek reveals otherwise. For the word for "author" simply refers to Jesus being our chief leader or Prince, as the word is translated in a number of places. But a leader is not a leader unless he has followers. He leads, we follow. This is the synergistic relationship of which I speak. But Calvinists view Jesus more as a puppet master and we his puppets in coming to faith in Christ, a view which is not supported by the Bible. Indeed you will never hear a Calvinist preach as Peter did saying, "Save yourselves from this corrupt generation." Acts 2:40.
Think you have the cart before the horse.
Great. Appointed precedes believing. Appointed is the primary cause of their believing. You do not appoint yourself. It's passive.
No, actually it don't. You are born again and then believe. Nothing good comes from the flesh. No one calls Christ Lord but by the Spirit.
Paul asks, "what do you have you did not recieve"? Would your answer be faith?
Johann
Active Member
You seem to "miss" everything-but that is understandable.
Believing Precedes Being Born of God
This concept is well understood by most Christians I know. But there are many I have met who hold to a Reformed (Calvinistic)Theology on this matter and presume that being born of God (regeneration) occurs before a person believes in Christ. There are some issues on which I agree with Reformed Theology - such as the concept of the Perseverance of the Saints. But I find that it deviates from Biblical Christianity on this point. Here I show that the Bible teaches contrary to Calvinistic Theology on this point:
John 1:12b "to those who believed in his name, he gave the right to become children of God—".
When were they given the right to become children of God? Was it before they believed or after? What does it say?
Gal 3:2 "I would like to learn just one thing from you: Did you receive the Spirit by observing the law, or by believing what you heard?"
Did these people receive the Spirit before believing or after? What does it imply? And how would a Calvinist answer Paul's question if he had been one of the Galatians? Would he have said, "Neither! I received the Spirit before I believed. I didn't receive it by observing the law nor by believing!"
Ac 2:38 "Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit."
When did they receive the Holy Spirit? Before they believed or after? What does it imply? In fact did they receive the Spirit before they were justified or after?
Ga 3:26 "You are all sons of God through faith in Christ Jesus,"
So how could a person be born of God before believing? A person is born of God through faith - just as John 1:12 indicated.
Ephesians 1:13
And you also were included in Christ when you heard
the word of truth, the gospel of your salvation. Having believed, you were
marked in him with a seal, the promised Holy Spirit,
When did they receive the Holy Spirit? Was it after they believed or before? What does it say?
1John 3:9,10
No one who is born of God will continue to sin, because God’s seed remains in him; he cannot go on sinning, because he has been born of God. This is how we know who the children of God are and who the children of the devil are: Anyone who does not do what is right is not a child of God; nor is anyone who does not love his brother.
Calvinists would have us believe that this applies to unbelievers who are "elect" but are yet to come to faith in Christ.
Different Views of Election
When
Faith in Christ & Born of God
Luther
Monergistic Pre-Birth
Both Elect and non-Elect
Non-Elect believers eventually fall away
Calvinists
Monergistic Pre-Birth
Only the Elect
Believers Eternally Secure
BCBSR
Synergistic Faith
They become among the Elect by faith
Believers Eternally Secure
