The Plan of salvation.
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Why should 'our will' be to go to Great Lengths to "Change" meanings of
"His [God's] Plain And Clear Words"???
Of course, Most are such a Great BIG 'hurry' to "get out their truth," Correct?
I personally use the 'Preview' about 100 times More than 'Post reply'
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Did "Jesus DIE for ALL," or just some?:
Joh_3:16
"For God so Loved the world, that He gave His only begotten SON, that
whosoever believeth in Him should not perish, but have everlasting life."
1Co_15:3 "For I delivered unto you first of all that which I also received,
how that Christ DIED for our sins according to the Scriptures;" Only US?
1Jn 2:2
"And He Is THE Propitiation for our sins: and NOT for ours only, BUT
Also for the sins of the whole world." Surely, NOT "the WHOLE world"?
Please show HOLY SCRIPTURE that "the WHOLE world" = ONLY the 'elect'?
+
Please show TRUTHFUL SCRIPTURE that "whosoever" is 'only some'?
2Co_5:15
"And that He DIED For ALL, that they which live should not henceforth live
unto themselves, but unto Him Which DIED for them, and Rose again.
1Pe 3:18
"For Christ also Hath Once Suffered for sins, The Just for the unjust,
that He might bring us to God, being put to DEATH in the flesh, but
Quickened by The Spirit:" ONLY SOME of "the unjust"???
2Co_5:14 "For the Love of Christ Constraineth us; because we
thus judge, that if One DIED for All, then were All dead:"
Wait! Only some were "dead"? Isn't that nonsense? ALL = Perfect SENSE!
2Pe_3:9 "The LORD Is not slack concerning His Promise, as some men
count slackness; but Is Longsuffering to us-ward, Not Willing that
"CHRIST DIED For ALL!" Amen?
View attachment 242015
GRACE And Peace...
"His [God's] Plain And Clear Words"???
Of course, Most are such a Great BIG 'hurry' to "get out their truth," Correct?
I personally use the 'Preview' about 100 times More than 'Post reply'
---------------------------------------
Did "Jesus DIE for ALL," or just some?:
Joh_3:16
"For God so Loved the world, that He gave His only begotten SON, that
whosoever believeth in Him should not perish, but have everlasting life."
1Co_15:3 "For I delivered unto you first of all that which I also received,
how that Christ DIED for our sins according to the Scriptures;" Only US?
1Jn 2:2
"And He Is THE Propitiation for our sins: and NOT for ours only, BUT
Also for the sins of the whole world." Surely, NOT "the WHOLE world"?
Please show HOLY SCRIPTURE that "the WHOLE world" = ONLY the 'elect'?
+
Please show TRUTHFUL SCRIPTURE that "whosoever" is 'only some'?
2Co_5:15
"And that He DIED For ALL, that they which live should not henceforth live
unto themselves, but unto Him Which DIED for them, and Rose again.
1Pe 3:18
"For Christ also Hath Once Suffered for sins, The Just for the unjust,
that He might bring us to God, being put to DEATH in the flesh, but
Quickened by The Spirit:" ONLY SOME of "the unjust"???
2Co_5:14 "For the Love of Christ Constraineth us; because we
thus judge, that if One DIED for All, then were All dead:"
Wait! Only some were "dead"? Isn't that nonsense? ALL = Perfect SENSE!
2Pe_3:9 "The LORD Is not slack concerning His Promise, as some men
count slackness; but Is Longsuffering to us-ward, Not Willing that
ANY should perish, but that ALL should come to repentance!"
"CHRIST DIED For ALL!" Amen?
View attachment 242015
GRACE And Peace...
The whole debate can be lessened if people would care to accept what Jesus said of his purpose. Rather than rebel and correct him so to promote a doctrine that is counter to Jesus ministry.
https://www.biblestudytools.com/dictionary/elect/
Those not the Elect are chastised by Jesus. Matthew 7:21-23
Just to clarify my strong disagreement with Calvinism, here are some examples of why.
Election. While Calvinists claim that God unconditionally elects/chooses some for savlation, the Bible very clearly says that whoever believes will be saved. Further, there are NO verses that say or indicate that election is to salvation.
Rather, in EVERY verse that mentions/indicates the purpose of election, it is ALWAYS for service. Jesus Christ, the Elect One, Isa 42:1. The people of Israel, God's chosen race, Amos 3:2. Angels, 1 Tim 5:21. Paul's election was for service, Acts 9:15.
1 Cor 1-
27 But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong.
28 God chose the lowly things of this world and the despised things—and the things that are not—to nullify the things that are,
Even Judas was chosen for service. John 6:70
I think these are rather big deals. And Calvinism has them wrong.
Election. While Calvinists claim that God unconditionally elects/chooses some for savlation, the Bible very clearly says that whoever believes will be saved. Further, there are NO verses that say or indicate that election is to salvation.
Rather, in EVERY verse that mentions/indicates the purpose of election, it is ALWAYS for service. Jesus Christ, the Elect One, Isa 42:1. The people of Israel, God's chosen race, Amos 3:2. Angels, 1 Tim 5:21. Paul's election was for service, Acts 9:15.
1 Cor 1-
27 But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong.
28 God chose the lowly things of this world and the despised things—and the things that are not—to nullify the things that are,
Even Judas was chosen for service. John 6:70
I think these are rather big deals. And Calvinism has them wrong.
Since I'm not a Calvinist and the Bible and Jesus pre-exist all the patriarchs that taught God's conditional election, you may see more in scripture if you didn't filter it through your Calvinism bias.
For instance, your bias makes you to fail to see contrary to your statement, Election to Salvation is in scripture. Evidenced in the mere title, God's Elect and, The Elect of God.
https://www.biblegateway.com/resources/dictionary-of-bible-themes/6639-election-salvation
Dictionary of Bible Themes – 6639 election, to salvation
Resources Dictionary of Bible Themes 6000 Sin and salvation 6600 Aspects of salvation 6638 election 6639 election, to salvation
6639 election, to salvation
6639 election, to salvation
God chooses to bring individuals to salvation through faith in Jesus Christ.
Election is part of God’s eternal decree
Election is from eternity Eph 1:4 See also 2Th 2:13; 2Ti 1:9
Election is God’s sovereign prerogative Ro 9:15-24; Ro 11:1-6 See also Ex 33:19; Isa 65:1; Jer 18:1-12; Jn 15:16; Jn 17:6; Ro 9:10-13; Eph 2:10
God’s election places individuals within the covenant of grace Ne 9:7-8 See also Ge 15:7-8,18-21; Ge 18:19; Gal 3:29
Election is not on the basis of merit 1Co 1:26-31 See also Dt 7:7-8; Dt 9:4-6; Jas 2:5
God’s election of his people is the foundation of his saving action
Election does not suspend God’s use of the means of salvation 2Th 2:13-14 See also Mt 1:21; Eph 2:8-10; Jas 1:18; 1Pe 1:2
Election works in tandem with the call of the gospel Mt 22:14 See also Ro 8:29-30
Election is evidenced through a positive response to the gospel 1Th 1:4-5 See also Jn 6:37-40
Election is a motive for praise
Ro 11:28-36; Eph 1:3-14 See also 1Th 1:2-4
Election is a source of practical comfort
Ro 8:31-39 See also Jn 10:27-29; Jn 17:2
Election is an incentive for righteous behaviour
Col 3:12-14 See also Jn 15:16-17; Php 2:12-13; 2Th 2:13-15; 2Pe 1:3-11
Election is a stimulus to the preaching of the gospel
2Ti 2:10
See also
1055God, grace & mercy1130God, sovereignty1175God, will of1412foreknowledge6669grace & salvation6708predestination7125elect, the8104assurance8424evangelism
Dictionary of Bible Themes
For instance, your bias makes you to fail to see contrary to your statement, Election to Salvation is in scripture. Evidenced in the mere title, God's Elect and, The Elect of God.
https://www.biblegateway.com/resources/dictionary-of-bible-themes/6639-election-salvation
Dictionary of Bible Themes – 6639 election, to salvation
Resources Dictionary of Bible Themes 6000 Sin and salvation 6600 Aspects of salvation 6638 election 6639 election, to salvation
6639 election, to salvation
6639 election, to salvation
God chooses to bring individuals to salvation through faith in Jesus Christ.
Election is part of God’s eternal decree
Election is from eternity Eph 1:4 See also 2Th 2:13; 2Ti 1:9
Election is God’s sovereign prerogative Ro 9:15-24; Ro 11:1-6 See also Ex 33:19; Isa 65:1; Jer 18:1-12; Jn 15:16; Jn 17:6; Ro 9:10-13; Eph 2:10
God’s election places individuals within the covenant of grace Ne 9:7-8 See also Ge 15:7-8,18-21; Ge 18:19; Gal 3:29
Election is not on the basis of merit 1Co 1:26-31 See also Dt 7:7-8; Dt 9:4-6; Jas 2:5
God’s election of his people is the foundation of his saving action
Election does not suspend God’s use of the means of salvation 2Th 2:13-14 See also Mt 1:21; Eph 2:8-10; Jas 1:18; 1Pe 1:2
Election works in tandem with the call of the gospel Mt 22:14 See also Ro 8:29-30
Election is evidenced through a positive response to the gospel 1Th 1:4-5 See also Jn 6:37-40
Election is a motive for praise
Ro 11:28-36; Eph 1:3-14 See also 1Th 1:2-4
Election is a source of practical comfort
Ro 8:31-39 See also Jn 10:27-29; Jn 17:2
Election is an incentive for righteous behaviour
Col 3:12-14 See also Jn 15:16-17; Php 2:12-13; 2Th 2:13-15; 2Pe 1:3-11
Election is a stimulus to the preaching of the gospel
2Ti 2:10
See also
1055God, grace & mercy1130God, sovereignty1175God, will of1412foreknowledge6669grace & salvation6708predestination7125elect, the8104assurance8424evangelism
Dictionary of Bible Themes
How do people dismiss "the Elect'' of God?
Who are the elect of God?
Simply put, the “elect of God” are those whom God has predestined to salvation. They are called the “elect” because that word denotes the concept of choosing. Every four years in the U.S., we "elect" a President—i.e., we choose who will serve in that office. The same goes for God and those who will be saved; God chooses those who will be saved. These are the elect of God.
As it stands, the concept of God electing those who will be saved isn’t controversial. What is controversial is how and in what manner God chooses those who will be saved. Throughout church history, there have been two main views on the doctrine of election (or predestination). One view, which we will call the prescient or foreknowledge view, teaches that God, through His omniscience, knows those who will in the course of time choose of their own free will to place their faith and trust in Jesus Christ for their salvation. On the basis of this divine foreknowledge, God elects these individuals “before the foundation of the world” (Ephesians 1:4). This view is held by the majority of American evangelicals.
The second main view is the Augustinian view, which essentially teaches that God not only divinely elects those who will have faith in Jesus Christ, but also divinely elects to grant to these individuals the faith to believe in Christ. In other words, God’s election unto salvation is not based on a foreknowledge of an individual’s faith, but is based on the free, sovereign grace of Almighty God. God elects people to salvation, and in time these people will come to faith in Christ because God has elected them.
The difference boils down to this: who has the ultimate choice in salvation—God or man? In the first view (the prescient view), man has control; his free will is sovereign and becomes the determining factor in God’s election. God can provide the way of salvation through Jesus Christ, but man must choose Christ for himself in order to make salvation real. Ultimately, this view diminishes the biblical understanding of God’s sovereignty. This view puts the Creator’s provision of salvation at the mercy of the creature; if God wants people in heaven, He has to hope that man will freely choose His way of salvation. In reality, the prescient view of election is no view of election at all, because God is not really choosing—He is only confirming. It is man who is the ultimate chooser.
In the Augustinian view, God has control; He is the one who, of His own sovereign will, freely chooses those whom He will save. He not only elects those whom He will save, but He actually accomplishes their salvation. Rather than simply make salvation possible, God chooses those whom He will save and then saves them. This view puts God in His proper place as Creator and Sovereign.
The Augustinian view is not without problems of its own. Critics have claimed that this view robs man of his free will. If God chooses those who will be saved, then what difference does it make for man to believe? Why preach the gospel? Furthermore, if God elects according to His sovereign will, then how can we be responsible for our actions? These are all good and fair questions that need to be answered. A good passage to answer these questions is Romans 9, the most in-depth passage dealing with God’s sovereignty in election.
The context of the passage flows from Romans 8, which ends with a great climax of praise: “For I am convinced that... [nothing] in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord” (Romans 8:38-39). This leads Paul to consider how a Jew might respond to that statement. While Jesus came to the lost children of Israel and while the early church was largely Jewish in makeup, the gospel was spreading among the Gentiles much faster than among the Jews. In fact, most Jews saw the gospel as a stumbling block (1 Corinthians 1:23) and rejected Jesus. This would lead the average Jew to wonder if God’s plan of election has failed, since most Jews reject the message of the gospel.
Throughout Romans 9, Paul systematically shows that God’s sovereign election has been in force from the very beginning. He begins with a crucial statement: “For not all who are descended from Israel are Israel” (Romans 9:6). This means that not all people of ethnic Israel (that is, those descended from Abraham, Isaac and Jacob) belong to true Israel (the elect of God). Reviewing the history of Israel, Paul shows that God chose Isaac over Ishmael and Jacob over Esau. Just in case anyone thinks that God was choosing these individuals based on the faith or good works they would do in the future, he adds, “Though they [Jacob and Esau] were not yet born and had done nothing either good or bad – in order that God’s purpose of election might continue, not because of works but because of him who calls” (Romans 9:11).
At this point, one might be tempted to accuse God of acting unjustly. Paul anticipates this accusation in v. 14, stating plainly that God is not unjust in any way. “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion” (Romans 9:15). God is sovereign over His creation. He is free to choose those whom He will choose, and He is free to pass by those whom He will pass by. The creature has no right to accuse the Creator of being unjust. The very thought that the creature can stand in judgment of the Creator is absurd to Paul, and it should be so to every Christian, as well. The balance of Romans 9 substantiates this point.
As already mentioned, there are other passages that talk to a lesser extent on the topic of God’s elect (John 6:37-45 and Ephesians 1:3-14, to name a couple). The point is that God has ordained to redeem a remnant of humanity to salvation. These elect individuals were chosen before the creation of the world, and their salvation is complete in Christ. As Paul says, “For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified” (Romans 8:29-30).
Who are the elect of God?
Simply put, the “elect of God” are those whom God has predestined to salvation. They are called the “elect” because that word denotes the concept of choosing. Every four years in the U.S., we "elect" a President—i.e., we choose who will serve in that office. The same goes for God and those who will be saved; God chooses those who will be saved. These are the elect of God.
As it stands, the concept of God electing those who will be saved isn’t controversial. What is controversial is how and in what manner God chooses those who will be saved. Throughout church history, there have been two main views on the doctrine of election (or predestination). One view, which we will call the prescient or foreknowledge view, teaches that God, through His omniscience, knows those who will in the course of time choose of their own free will to place their faith and trust in Jesus Christ for their salvation. On the basis of this divine foreknowledge, God elects these individuals “before the foundation of the world” (Ephesians 1:4). This view is held by the majority of American evangelicals.
The second main view is the Augustinian view, which essentially teaches that God not only divinely elects those who will have faith in Jesus Christ, but also divinely elects to grant to these individuals the faith to believe in Christ. In other words, God’s election unto salvation is not based on a foreknowledge of an individual’s faith, but is based on the free, sovereign grace of Almighty God. God elects people to salvation, and in time these people will come to faith in Christ because God has elected them.
The difference boils down to this: who has the ultimate choice in salvation—God or man? In the first view (the prescient view), man has control; his free will is sovereign and becomes the determining factor in God’s election. God can provide the way of salvation through Jesus Christ, but man must choose Christ for himself in order to make salvation real. Ultimately, this view diminishes the biblical understanding of God’s sovereignty. This view puts the Creator’s provision of salvation at the mercy of the creature; if God wants people in heaven, He has to hope that man will freely choose His way of salvation. In reality, the prescient view of election is no view of election at all, because God is not really choosing—He is only confirming. It is man who is the ultimate chooser.
In the Augustinian view, God has control; He is the one who, of His own sovereign will, freely chooses those whom He will save. He not only elects those whom He will save, but He actually accomplishes their salvation. Rather than simply make salvation possible, God chooses those whom He will save and then saves them. This view puts God in His proper place as Creator and Sovereign.
The Augustinian view is not without problems of its own. Critics have claimed that this view robs man of his free will. If God chooses those who will be saved, then what difference does it make for man to believe? Why preach the gospel? Furthermore, if God elects according to His sovereign will, then how can we be responsible for our actions? These are all good and fair questions that need to be answered. A good passage to answer these questions is Romans 9, the most in-depth passage dealing with God’s sovereignty in election.
The context of the passage flows from Romans 8, which ends with a great climax of praise: “For I am convinced that... [nothing] in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord” (Romans 8:38-39). This leads Paul to consider how a Jew might respond to that statement. While Jesus came to the lost children of Israel and while the early church was largely Jewish in makeup, the gospel was spreading among the Gentiles much faster than among the Jews. In fact, most Jews saw the gospel as a stumbling block (1 Corinthians 1:23) and rejected Jesus. This would lead the average Jew to wonder if God’s plan of election has failed, since most Jews reject the message of the gospel.
Throughout Romans 9, Paul systematically shows that God’s sovereign election has been in force from the very beginning. He begins with a crucial statement: “For not all who are descended from Israel are Israel” (Romans 9:6). This means that not all people of ethnic Israel (that is, those descended from Abraham, Isaac and Jacob) belong to true Israel (the elect of God). Reviewing the history of Israel, Paul shows that God chose Isaac over Ishmael and Jacob over Esau. Just in case anyone thinks that God was choosing these individuals based on the faith or good works they would do in the future, he adds, “Though they [Jacob and Esau] were not yet born and had done nothing either good or bad – in order that God’s purpose of election might continue, not because of works but because of him who calls” (Romans 9:11).
At this point, one might be tempted to accuse God of acting unjustly. Paul anticipates this accusation in v. 14, stating plainly that God is not unjust in any way. “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion” (Romans 9:15). God is sovereign over His creation. He is free to choose those whom He will choose, and He is free to pass by those whom He will pass by. The creature has no right to accuse the Creator of being unjust. The very thought that the creature can stand in judgment of the Creator is absurd to Paul, and it should be so to every Christian, as well. The balance of Romans 9 substantiates this point.
As already mentioned, there are other passages that talk to a lesser extent on the topic of God’s elect (John 6:37-45 and Ephesians 1:3-14, to name a couple). The point is that God has ordained to redeem a remnant of humanity to salvation. These elect individuals were chosen before the creation of the world, and their salvation is complete in Christ. As Paul says, “For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified” (Romans 8:29-30).
You use saved, and unsaved. "unsaved" is found nowhere in the bible. You use all of the scriptures that have saved in them as referring to eternal deliverance, that is why you are so determined to make the scriptures say that the unregenerate person can save himself eternally. No one can be responsible for delivering themselves eternally, however, the born again children of God can be responsible for delivering himself as he sojourns here on earth. (Acts 2:40). (1 Tim 4:16).
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I have been following your posts and have been agreeing with them, so maybe I am not understanding what you mean in this statement.
I think that there are scriptures indicating that God does not chasten those that are not his adopted children, such as; Heb 12:6-8, Rom 9:11-13, Psalms 73:5,
Did Jesus love those that you say he chastised in Matt 7:21-23?
I think that there are scriptures indicating that God does not chasten those that are not his adopted children, such as; Heb 12:6-8, Rom 9:11-13, Psalms 73:5,
Did Jesus love those that you say he chastised in Matt 7:21-23?
Brother, have you read those whole chapters? The answer is yes. Chastised and condemned because they are not the Elect.
Especially clear in that regard is the Psalm 73 chapter.
https://www.biblegateway.com/passage/?search=Psalm+73&version=ESV
Say I have 2 child
I elected both to accept my gift of house
first child accept and said “ my Dad elect me since I am in the womb to recurve a house”
second refused
it doesn’t mean Dad not elected to receive house, he did but refuse
when God create Adam and Eve, He plan to put them and their offspring heaven, before the foundation of the world
in His plan also say the requirement to obey
the obeyed will be elect, not obey will not be elected
God not predestined people to hell without reason
people free to obey or not
elect will say, God predestined me to go to heaven
non elect also predestine go to heaven but refused to obey
God predestined the obeyed save
I elected both to accept my gift of house
first child accept and said “ my Dad elect me since I am in the womb to recurve a house”
second refused
it doesn’t mean Dad not elected to receive house, he did but refuse
when God create Adam and Eve, He plan to put them and their offspring heaven, before the foundation of the world
in His plan also say the requirement to obey
the obeyed will be elect, not obey will not be elected
God not predestined people to hell without reason
people free to obey or not
elect will say, God predestined me to go to heaven
non elect also predestine go to heaven but refused to obey
God predestined the obeyed save
Somebody might ask,how does man obey since men Loved darkness?
John 3:19
King James Version
And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil
John 3:16
King James Version
For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
John 6:64
King James Version
No man can come to me, except the Father which hath sentme draw him: and I will raise him up at the last day.
John 3:19
King James Version
And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil
John 3:16
King James Version
For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
John 6:64
King James Version
No man can come to me, except the Father which hath sentme draw him: and I will raise him up at the last day.
Regardless of your pious claims of not being a Calvinist, you are refuted by your own words. You spew more talking points of the Calvinists than anything else.
Maybe you don't read so well. I explained how I study Scripture. I do what th Bereans did with Paul's teaching. Acts 17:11. It has served me very well. I challenge others to prove their claims with verses that SAY what they claim.
Just more calvinism. However, to your point, the mere word "elect" means nothing without a context.
Unlike yourself, I have examined EVERY verse in the NT that includes the words "elect, election, choose, choice" and NONE of the verses have salvation in them. None. However, in ALL the verses that include the purpose of election, EVERY verse mentions service, including Judas Iscariot, in John 6:70. Ever read that verse? You should.
And I gave you examples. It would serve you well to read them.
Apparently none of these scholars bothered actually looking at EVERY verse that includes election. If they had, as I have, they would see that salvation isn't even mentioned. And as i just noted, in EVERY verse that includes the purpose, it is ALWAYS about service.
So you can put your dictionaries down and do what the Bereans do.
Maybe you don't read so well. I explained how I study Scripture. I do what th Bereans did with Paul's teaching. Acts 17:11. It has served me very well. I challenge others to prove their claims with verses that SAY what they claim.
Just more calvinism. However, to your point, the mere word "elect" means nothing without a context.
Unlike yourself, I have examined EVERY verse in the NT that includes the words "elect, election, choose, choice" and NONE of the verses have salvation in them. None. However, in ALL the verses that include the purpose of election, EVERY verse mentions service, including Judas Iscariot, in John 6:70. Ever read that verse? You should.
And I gave you examples. It would serve you well to read them.
Apparently none of these scholars bothered actually looking at EVERY verse that includes election. If they had, as I have, they would see that salvation isn't even mentioned. And as i just noted, in EVERY verse that includes the purpose, it is ALWAYS about service.
So you can put your dictionaries down and do what the Bereans do.
FreeGrace2 said:
I never use unbiblical language when I describe categories of people. You use "elect" and "non-elect" which the Bible never uses.
Then WHY do you?
If you look at EVERY verse that includes all the tenses of "elect", there are over 53 verses.
What you continue fail to grasp is that all believers are chosen for service. Sadly, not all believers respond to God's call to service.
So, just stay with biblical words; saved and unsaved. That is far more clear and aligns with Scripture.
I never use unbiblical language when I describe categories of people. You use "elect" and "non-elect" which the Bible never uses.
Then WHY do you?
If you look at EVERY verse that includes all the tenses of "elect", there are over 53 verses.
What you continue fail to grasp is that all believers are chosen for service. Sadly, not all believers respond to God's call to service.
So, just stay with biblical words; saved and unsaved. That is far more clear and aligns with Scripture.
FreeGrace2 said:
This sentence is very confused. Please rephrase.
Are you having difficulty reading English or something? I specifically addressed one of your sentences, which was NOT a quote of any verse. What is difficult or confusing about Matt 13:41?
"The Son of Man will send out his angels, and they will weed out of his kingdom everything that causes sin and all who do evil."
The verse is in a context that explains the parable of the weeds, which is about the end of the age.
Well, there are believers who DO offend, and DO iniquity.
So there's that.
Again, you would do better to stay with biblical descriptions, like saved and unsaved.
btw, since you think that election is to salvation, and you say you are aware of 17 verses that mentions election, can you quote the very best and clearest verse of those 17 that clearly shows that election is to salvation?
This sentence is very confused. Please rephrase.
Are you having difficulty reading English or something? I specifically addressed one of your sentences, which was NOT a quote of any verse. What is difficult or confusing about Matt 13:41?
"The Son of Man will send out his angels, and they will weed out of his kingdom everything that causes sin and all who do evil."
The verse is in a context that explains the parable of the weeds, which is about the end of the age.
Well, there are believers who DO offend, and DO iniquity.
So there's that.
Again, you would do better to stay with biblical descriptions, like saved and unsaved.
btw, since you think that election is to salvation, and you say you are aware of 17 verses that mentions election, can you quote the very best and clearest verse of those 17 that clearly shows that election is to salvation?