Does man have free will to choose salvation?

[Ritajanice]

election is to be understood for purpose not for salvation

Gods purpose, would you agree?

 

[electedbyHim]

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; 11:1-6 See also Ex 33:19; Isa 65:1; Jer 18:1-12; Jn 15:16; 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; 18:19; Gal 3:29

Election is not on the basis of merit 1Co 1:26-31 See also Dt 7:7-8; 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; 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[1]

Election (בָּחַר, bachar; בָּחִיר, bachir; ἐκλέγομαι, eklegomai; ἐκλεκτός, eklektos; ἐκλογή, eklogē). God’s choice of a person or people group for a specific purpose, mission, or salvation. The theme of election is prominent in both the Old and New Testaments. The doctrine of election traditionally is related to the concepts of predestination, foreknowledge, and free will.

Etymology

The Hebrew words (בָּחַר, bachar; בָּחִיר, bachir) most often used in the context of election simply describe the act of choosing or appointing. The verb בָּחַר (bachar) generally conveys the ideas of examination or showing preference. The act of choosing may be performed by humans or by God. Closely tied to the divine choice is the idea of service or purpose. The noun בָּחִיר (bachir) is used exclusively of the objects of God’s choosing.

In Greek, the terms associated with election (ἐκλέγομαι, eklegomai; ἐκλεκτός, eklektos; ἐκλογή, eklogē) also describe a choice, or something that is chosen. The verb ἐκλέγομαι (eklegomai), as with the Hebrew verb בָּחַר (bachar), can describe an act of humans or God and often emphasizes the purpose of the choice. The adjective ἐκλεκτός (eklektos) describes those who are chosen by God and may be used to describe something that is excellent or elite. The noun form, ἐκλογή (eklogē), indicates a chosen person or thing, especially that which is chosen by God. It may be used in reference to individuals (such as the patriarchs) or groups (such as Israel or the Church).

Development in the Old Testament

In the Old Testament, the election motif focuses on God’s choice of an individual (e.g., Abraham or David, King of Israel), a city (e.g., Jerusalem), or a people group (e.g., the nation of Israel).

God’s decision to bless Abraham sets the foundation for election in the Old Testament. After the exodus, the covenant at Sinai formalizes Yahweh’s relationship with the Israelites, as Yahweh declares that He will take Israel as His own treasured possession—a holy nation and a kingdom of priests (Exod 19:1–6; Deut 14:2; 1 Kgs 3:8; 1 Chr 16:9; Pss 105:6; 135:4). This choice is made because of Yahweh’s love for the patriarchs (Deut 4:37; 7:6–11; 10:15; Psa 47:4), not because of their own merits.

Yahweh also chooses specific individuals to fulfill a certain role or task. The priests were chosen to be servants of Yahweh and the people (Deut 18:5), as were Moses (Psa 106:23), Aaron (Psa 105:26), and Zerubbabel (Hag 2:23). Yahweh also chose Israel’s kings from among the people (Deut 17:14), starting with the first king, Saul (1 Sam 10:24).

David is chosen by Yahweh to rule over Israel (2 Sam 6:21; 1 Kgs 8:16; 11:34; 1 Chr 28:4–5; 2 Chr 6:1; Pss 78:70–72; 89:3–4), as is his son Solomon, King of Israel (1 Chr 28:6; 29:1). The city of Jerusalem is chosen by Yahweh as the place to build His temple (1 Kgs 11:13, 32, 34, 36; 14:21; 2 Kgs 23:27; 2 Chr 6:1, 34, 38; 12:13; 33:7; Pss 78:68–69; 132:13).

In Isaiah, Israel is called to be Yahweh’s chosen servant (Isa 41:8–9; 42:1–25; 43:9–13; 44:1–8; 45:1–7; 65:1–16) and to be a light of His salvation to the nations (Isa 45:20–25; 49:1–7). Elsewhere in the Prophetic Books, God punishes Israel because of their elect status (Amos 3:2), but spares them in His loving-kindness (Ezek 20:5–32). Zechariah foretells the “re-election” of Jerusalem (Zech 1:17; 2:12; 3:2).

Development in the New Testament

The New Testament retains many of the emphases of the Old Testament and Second Temple texts concerning election, though new developments are present. In First Timothy, angels are identified as “elect beings of God” (1 Tim 5:21). This likely focuses on their character or role as servants of God, though the text does not specify the meaning.

Jesus is frequently identified as the “chosen one” of God. In the Gospel of Matthew, for example, Jesus is identified with God’s chosen servant who will bring truth and justice to the Gentiles (Isa 42:1–4). The use of the title may also be influenced by the book of 1 Enoch, where it is used in connection with the Son of Man. In Luke, Jesus is referred to as the “chosen one” at His transfiguration (Luke 9:35) and mocked with the title at His crucifixion (Luke 23:35). As the “chosen one,” Jesus’ purpose is to complete the redemptive plan of God, a task that will be finished at His triumphant return (Acts 2:23; Gal 4:4–5; Eph 1:9–10; 1 Pet 1:20).

The disciples are “chosen” by Jesus (e.g., Luke 6:13; John 15:16; Acts 1:2). After Judas’ death, the disciples cast lots to determine God’s choice for replacing him in the Twelve (Acts 1:24). Later in Acts, God chooses Paul to bear the gospel to both Jews and Gentiles (Acts 9:15).

Israel is affirmed as God’s chosen people in Acts 13:17, but the emphasis shifts to their rejection of the Messiah (Acts 13:27). In Romans 9–11 and Eph 1–2, Paul develops the idea that, although most of Israel has rejected the Messiah, God is preserving a Jewish remnant and including the Gentiles in His redemptive community. Believers are described as “predestined” (Rom 8:26–9:33) and “chosen” (Col 3:12; 2 Thess 2:13; 2 Tim 2:10).

The Synoptic Gospels speak of God’s intervention for His elect (Matt 24:15–28; Mark 13:1–37; Luke 18:1–8). James speaks of God choosing the poor as heirs of His kingdom (Jas 2:5), and 2 Peter admonishes people to be sure of their calling and election (2 Pet 1:10).

Theological Views on the Doctrine of Election

The Reformed view sees election as unconditional. Classically associated with Augustine and John Calvin, this view affirms that God chooses individuals for salvation. Differing opinions exist concerning when this choice occurs (e.g., before or after the Fall) and whether this choice includes the direct or indirect condemnation of the non-elect. The emphasis of this view is generally on the depravity of humankind, which is unable to contribute anything to its salvation.

Others view election as conditional. This position (often called Arminian) emphasizes people’s free will and their need for repentance and faith in order to receive God’s gift. Under this view, God has predetermined the conditions for salvation, but He does not select the individuals who will meet these conditions. In other words, God has foreordained the necessary characteristics of His people but has not chosen the constituent members of that people.

A mediating position between the Reformed and Arminian views seeks to retain a belief in God’s choosing and humankind’s free choice. It suggests that God chose those whom He knew would “meet the requirements” of repentance from sins and faith in Jesus. God’s foreknowledge and election are thus integrated with the free choice of humanity.

Other views describe the doctrine of election solely in corporate terms. The emphasis here is on God’s creation of a people rather than on His calling of individuals. Where individual calling is in view, it is generally seen as a calling to a task rather than a calling to salvation. This view holds that God’s election of a people is unconditional in a corporate sense and unlimited in an individual sense. His choice of a people, and what that people will be and do, has been made—but He has not predetermined who will be a part of that people.[1]

[1] Martin H. Manser, Dictionary of Bible Themes: The Accessible and Comprehensive Tool for Topical Studies (London: Martin Manser, 2009).

[1] A. Chadwick Thornhill, “Election,” ed. John D. Barry et al., The Lexham Bible Dictionary (Bellingham, WA: Lexham Press, 2016).

 

[electedbyHim]

How are predestination and election connected with foreknowledge?

Certainly, since God knows everything, it would have been possible for God to base His predestination and election of individuals upon His foreknowledge of the future. In fact, that is the exact position that many Christians believe, as it is the Arminian view of predestination. The problem is that it really is not what the Bible teaches about predestination, election, and foreknowledge. In order to understand why the view that “God made His choice based on merely knowing the future” is not what the Bible teaches, let's first consider the passages that speak into the tension (but not irreconcilable tension) between predestination, election, and foreknowledge.

Ephesians 1:5 tells us that God “predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will.” According to this verse, the basis of our being predestined is not something that we do or will do, but is based solely on God in accordance with His good will and pleasure.

In Ephesians 1:11 we see that people are “chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will.” From these and many other passages, we see that Scripture consistently teaches that predestination or election is not based upon something that we do or will do. God predestined people based on His own sovereign will to redeem for Himself people from every tribe, tongue, and nation. God predetermined or predestined this from before the foundation of the world (Ephesians 1:4) based solely on His sovereign will and not because of anything that He knew the people would do.

But what about Romans 8:29 where it says that those “He foreknew, He also predestined”? Doesn't that seem to say that predestination is based upon the foreknowledge of God? Of course, the answer is yes, it does teach that predestination is based on the foreknowledge of God. But God’s foreknowledge, or knowing things or events before they exist or happen, is not the only basis for predestination. We know that His will and pleasure are also involved. God foreknowing and predestining reveals His sovereignty, but we also learn in the Bible that people are accountable for their choices (Joshua 24:14-15, Luke 10:42, Hebrews 11:24-25). The issue really is not whether or not God knows who will believe, but why some believe and others do not. God’s desire is that all would be saved and come to repentance (1 Timothy 2:4, 2 Peter 3:9). He offers salvation to everyone (Titus 2:11), yet we know that not everyone will be saved.

The following quote by John Murray is excellent in dealing with this issue: “Even if it were granted that “foreknew” means the foresight of faith, the biblical doctrine of sovereign election is not thereby eliminated or disproven. For it is certainly true that God foresees faith; He foresees all that comes to pass. The question would then simply be: whence proceeds this faith, which God foresees? And the only biblical answer is that the faith which God foresees is the faith He himself creates (cf. John 3:3-8; 6:44, 45, 65; Ephesians 2:8; Philippians. 1:29; 2 Peter 1:2). Hence His eternal foresight of faith is preconditioned by His decree to generate this faith in those whom He foresees as believing.”
Gotquestions.org

 

[electedbyHim]

A Theology of Election

The nature of election is the subject of a longstanding debate. Some have understood the scriptures to teach that God has chosen a people, i.e. the church of Christ, for salvation, but has not chosen individuals. Similarly, it has been suggested that God has chosen Christ to be the means by which people are saved (Eph. 1:4), but has not determined which individuals will actually be incorporated into Christ.

Such a view rightly acknowledges that God is calling out a people for himself, and correctly emphasizes that the elect are chosen in Christ. None the less, the attempt to separate corporate from individual election is unsuccessful. John focuses on the individual in his teaching that any and all who are drawn by the Father will come to the Son (John 6:37; cf. John 17:2, 6, 9). Conversely, individuals cannot come to or believe in (*cf. John 6:35) Jesus unless God grants them the ability to do so (John 6:44, 65). Such texts cannot be adequately explained if corporate election is separated from the election of individuals. Moreover, God’s electing work begets faith in his people. John 10:26 says, ‘[Y]ou do not believe because you do not belong to my sheep.’ It is tempting to reverse the syntax, to make the verse say that one is not Jesus’ sheep because one does not believe. The text, however, says just the opposite, conveying the idea that being chosen as one of the sheep is the means by which God’s people come to believe. Luke articulates the same theology when he says that all those in Pisidian Antioch who were ordained to eternal life believed (Acts 13:48; cf. Matt. 11:25–27). The syntax of the verse clearly indicates that God’s ordaining work precedes, enables, and secures human belief. In Ephesians 2:8–9, Paul says that the salvation event ‘is the gift of God’; this event includes the whole saving process of grace, faith and salvation. Scholars, of course, continue to dispute this reading, but Romans 8:30 seems to confirm that faith is a gift. Here Paul contemplates God’s saving work from beginning to end, affirming that those whom God has foreknown he will also glorify. The list of God’s saving works includes the statement, ‘those whom he called he also justified’. It is immediately evident that the word ‘called’ (kaleō) cannot possibly be translated as ‘invited to believe in Christ’. Otherwise, the verse would say that all those who are summoned to believe in Christ are justified (see Righteousness, justice and justification). Paul does not believe this, for he often insists that justification is only by faith (*e.g. Rom. 5:1), and not all people believe in Christ. In Paul the word ‘called’ refers to God’s effective call, which produces or begets faith in those to whom it is addressed. All who are called are justified, since the calling is performative, bringing people into a saving relationship with God. If this is so, then the calling must produce faith and be limited in scope. All those who are called are justified because God’s effective call begets faith in them, and by virtue of their faith they are justified. James also identifies faith as God’s gift, teaching that God has chosen the poor to be rich in faith (Jas. 2:5).

That God’s call is effective is confirmed by 1 Corinthians 1. The gospel is preached indiscriminately to both Jews and Greeks (1 Cor. 1:23), but only those called among Jews and Greeks embrace it as the wisdom and power of God (1 Cor. 1:9, 24). Paul then describes the ‘calling’ of the Corinthians (1 Cor. 1:26–31). Three times in 1 Corinthians 1:27–28 he explains ‘calling’ in terms of God’s choosing (eklegomai) the Corinthians, indicating that the call is a powerful work of grace which inducts believers into the kingdom and confers faith in Jesus Christ.

In 1 Corinthians 1:30 Paul refers to believers’ induction into Christ. Some understand Ephesians 1:4 to say that God chose Christ, and that those believers who choose to be part of Christ are thereby ‘elect’. Such a reading ignores the syntax of Ephesians 1:4, for the text does not actually say that God chose Christ, but that he chose ‘us’ to be ‘in Christ’. The reading also seems to ignore 1 Corinthians 1:30, which clearly teaches that believers are in Christ because of God’s work (*ex autou, ‘of him’). No room is left for the idea that believers themselves are ultimately responsible for their faith. Paul, of course, does not teach election to provoke intellectual debates. In both Ephesians 1:3–14 and 1 Corinthians 1:26–31 he emphasizes that God elects his people in order to bring glory, praise, and honour to his name. God’s election is ‘to the praise of his glory’ (Eph. 1:6, 12, 14). He chose some and not others so that no one would boast in human beings (1 Cor. 1:29) and so that we would boast only in the Lord (1 Cor. 1:31).

Probably the most controversial text on election is Romans 9–11 (especially Romans 9). In these chapters, Paul emphasizes God’s saving plan in history, affirming that God is faithful to his word (Rom. 9:6). A strong view of divine sovereignty is found throughout chapter 9. Some have said that the text refers only to corporate and not to individual salvation, but this distinction is not made elsewhere in the NT (see above). In addition, the separation of individual and corporate election is illogical, for all groups are comprised of individuals. Others suggest that chapter 9 relates to the historical destiny of Israel, Ishmael, Esau, Jacob and Pharaoh, and thus they conclude that Paul’s discussion is not about salvation at all. Such arguments are unconvincing. Paul is indeed concerned about the historical destiny of Israel, but that destiny is inextricably intertwined with salvation. Paul’s deep grief and willingness to suffer for Israel is precisely because the nation is unsaved (Rom. 9:3; 10:1) in contrast to the Gentiles (Rom. 8:28–39). It is this which precipitates Paul’s discussion in the first place, and he does not leave the issue of salvation behind in Romans 9:6–23. Indeed, in Romans 9 he uses soteriological terms: ‘Abraham’s children’ (Rom. 9:7); ‘children of God’ (9:8); ‘children of the promise’ (9:8); ‘election’ (9:11); the contrast between ‘works’ and ‘call’ (9:12); ‘loved’ and ‘hated’ (9:13); ‘mercy’ (9:15–16, 18); ‘special use’ and ‘ordinary use’ (9:21); and ‘objects of wrath’ and ‘objects of mercy’ (9:22–23). Thus historical destiny must not be divorced from salvation. In fact, chapters 9–11 have a single theme: God’s promise relating to Israel’s salvation, and the conclusion of the argument is that ‘all Israel will be saved’ (Rom. 11:26).

Romans 9, therefore (*cf. Rom. 11:1–10), emphasizes God’s sovereignty in salvation. He will surely accomplish what he has ordained. Since he chooses people by virtue of his own good pleasure and from his mercy, not on the basis of foreseen works or foreseen faith, his promises will certainly be fulfilled. Those who are dead in trespasses and sins have no ability or inclination to believe (Eph. 2:1–10), and thus the only means by which new life may be obtained is a powerful resurrection work of God.

The biblical teaching on election makes clear that salvation is God’s work, that his purpose will be accomplished, and that his promise to bless all nations will be fulfilled. Of course, such teaching raises questions about human responsibility and divine justice. The scriptures do not provide a complete answer to such questions. They do, however, teach a form of compatibilism in which human responsibility is assumed, even though God has predestined everything which will occur. This tension between divine sovereignty and human responsibility is articulated in Acts 2:23 and 4:27–28. The death of Jesus was predestined before the foundation of the world, and yet the people who did the evil deed were held responsible for their motives and actions. Nowhere do the scriptures teach that if events are predestined, then those who do what is evil are free from responsibility. Rather, they present God as sovereign over all things, even the toss of the dice (Prov. 16:33), and the choices of human beings as real and significant; people are held responsible for their actions.

[1]

---

NT New Testament
[1]Alexander, T. D., & Rosner, B. S. (2001). New dictionary of biblical theology (electronic ed.). Downers Grove, IL: InterVarsity Press.

 

[brightfame52]

The truth says a person must believe to be saved.


For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.
John 3:16

Believe to be saved is different from believe to get saved. When one believes the Gospel it gives evidence, assurance they are already saved.

 

[Ritajanice]

I wasn’t Born Again hearing the Gospel, my spirit was birthed by the Holy Spirit, it’s because of the Gospel, the good news that Jesus death and resurrection that we can become Born Of The Spirit...

I could also only understand the Gospel news, after the spirit rebirth..that’s when we are given those spirit eyes and ears, that we develop by the power of the Spirit.

 

[JLB]

Believe to be saved is different from believe to get saved. When one believes the Gospel it gives evidence, assurance they are already saved.

Only those believe will become saved.

Believing is how we go from being unsaved to saved.

Believe is the condition to be saved.

• lest they should believe and be saved.

Those by the wayside are the ones who hear; then the devil comes and takes away the word out of their hearts, lest they should believe and be saved. Luke 8:12

No one is saved before they hear the Gospel and believe it.

How then shall they call on Him in whom they have not believed?
And how shall they believe in Him of whom they have not heard?
And how shall they hear without a preacher? Romans 10:14


For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.
John 3:16




How can a person be saved without ever hearing of Jesus Christ and the price He paid for us on the cross?



Maybe Free could explain it to you.






JLB

 

[Free]

Gods purpose, would you agree?

You'll have to ask the person who stated that.

 

[Ritajanice]

You'll have to ask the person who stated that.

I thought you stated it, lol.

 

[Free]

I thought you stated it, lol.

No, it was not I.

 

[Ritajanice]

No, it was not I.

Ok, no worries.

 

[brightfame52]

JLB

Believing is how we go from being unsaved to saved.

Believe is the condition to be saved.

Thats false, that would mean one believes to get saved, which isnt what scripture says, it always says be saved
Besides if its as you say, man saved himself by his act of believing.

Thats why the Spirit inspired the writers to write be saved.

Here is an article you may profit from but i doubt it,

Must One Believe to "Be Saved?"​

In a word, YES, but not for the reasons most people think. However, those who believe in what is called High Calvinism or Unconditional Election and Predestination or Particular Redemption such as the Primitive Baptists, some times say, No, you don't have to believe in order to be saved. This difficulty arises from a misconception, sometimes in both Calvinists and Arminians, about what it means to be saved.
First, the Bible makes a distinction between being saved eternally (eternal life) and being saved in time (conversion). That does not mean that eternal salvation and salvation in time are mutually exclusive. The fact is one begets the other. Salvation is a broad term that encompasses both eternal life and conversion. Therefore, those who experience eternal life will likewise experience conversion. But confusion arises when a failure is made to distinguish the meaning of a small but significant word be.

Most modern Christians, because of false theology, think the scriptures teach that to be means the same thing as to get. However, there is an important difference between the two. If the Bible taught that one must believe in order to get saved, then salvation would be by our own effort. But the Bible teaches one must believe in order to be saved. The word be indicates a statement of fact. The word get indicates a condition to be met.

What's the difference? Mark 16:16 states, He that believeth and is baptized shall be saved; but he that believeth not shall be damned. Clearly this scripture is talking about salvation in both its temporal and eternal aspect. Many Christians today have been taught that scriptures such as this one mean you must believe in order to get saved. But that is not at all what Christ said. The term "shall be saved" is translated from the Greek word sodzo. In this passage the verb sodzo is in the Future Tense, Passive Voice, Indicative Mood. The Online Bible says, "The indicative mood is a simple statement of fact." Because sodzo is written in the indicative mood, it means the salvation Christ has under consideration is not and cannot be a condition to be met. It means that belief is the evidence or assurance of salvation not the means to obtain salvation. It means that everyone who has been saved or will "be saved" will believe in Christ as a matter of fact. Thus, as this scripture demonstrates, belief is necessary because of salvation not to get salvation.

If Christ had rendered sodzo in the imperative mood, then one would be correct in saying you must believe in order to get saved. The Online Bible defines the imperative mood as that which, "expresses a command to the hearer to perform a certain action by the order and authority of the one commanding." A good example of a scripture with an imperative command is found in the Great Commission. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, Mathew 28:19. "Teach" is from the Greek word matheteuo. This verb is written in the imperative mood and expresses a clear command to the disciples to teach the nations Christ's doctrine.

Another example of sodzo is found in Ro 10:9, That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. And again in Ro 10:13, For whosoever shall call upon the name of the Lord shall be saved. In both of these scriptures sodzo is rendered in the indicative mood. Therefore it is a statement of fact that anyone who confesses belief in Jesus and His resurrection, calling upon His name from the heart, will be saved. Because the mood is indicative, it is not the belief, confession or sincerity that results in the saving, either in time or in eternity. Jesus Christ is the Saviour. He saves with the power of his shed blood and by grace alone delivers the sinner from death. Belief, confession and sincerity from the heart are all the result of Christ's saving work not the cause or means to obtain that saving work.

The recipients of this sovereign saving work of Christ are referred to in the scriptures as my sheep, His People, my people, the chosen, the elect and Israel (spiritual). John 10:27, Mathew 1:21, II Corinthians 6:16, Ephesians 1:4, II Timothy 2:10, Romans 9:6-24.
It is true that one doesn't have to believe in order to get saved but the Bible teaches a person must believe to be saved.

Elder James Taylor http://www.oldschoolbaptist.org/must-one-believe-to-be-saved.html