Of God's Eternal Decree Predestination

[electedbyHim]

Of God's Eternal Decree​

1. God from all eternity, did, by the most wise and holy counsel of His own will, freely, and unchangeably ordain whatsoever comes to pass; 65 yet so, as thereby neither is God the author of sin,66 nor is violence offered to the will of the creatures; nor is the liberty or contingency [possibility] of second causes taken away, but rather established.67

2. Although God knows whatsoever may or can come to pass upon all supposed conditions; 68 yet has He not decreed anything because He foresaw it as future, or as that which would come to pass upon such conditions. 69

3. By the decree of God, for the manifestation of His glory, some men and angels 70 are predestined unto everlasting life; and others foreordained to everlasting death. 71

4. These angels and men, thus predestined, and foreordained, are particularly and unchangeably designed, and their number so certain and definite, that it cannot be either increased or diminished. 72

5. Those of mankind that are predestined unto life, God, before the foundation of the world was laid, according to His eternal and immutable purpose, and the secret counsel and good pleasure of His will, has chosen, in Christ, unto everlasting glory, 73 out of His mere free grace and love, without any foresight of faith, or good works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving Him thereunto:74 and all to the praise of His glorious grace. 75

6. As God has appointed the elect unto glory, so has He, by the eternal and most free purpose of His will, foreordained all the means thereunto.76 Wherefore, they who are elected, being fallen in Adam, are redeemed by Christ, 77 are effectually called unto faith in Christ by His Spirit working in due season, are justified, adopted, sanctified,78 and kept by His power, through faith, unto salvation.79 Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.80

7. The rest of mankind God was pleased, according to the unsearchable counsel of His own will, whereby He extends or withholds mercy, as He pleases, for the glory of His sovereign power over His creatures, to pass by; and to ordain them to dishonour and wrath, for their sin, to the praise of His glorious justice.81

8. The doctrine of this high mystery of predestination is to be handled with special prudence and care,82 that men, attending the will of God revealed in His Word, and yielding obedience thereunto, may, from the certainty of their effectual calling, be assured of their eternal election.83 So shall this doctrine afford matter of praise, reverence, and admiration of God;84 and of humility, diligence, and abundant consolation to all that sincerely obey the Gospel.85


65 Ephesians 1:11; Romans 11:33; Hebrews 6:17; Romans 9:15, 18
66 James 1:13, 17; 1 John 1:5
67 Acts 2:23; Matthew 17:12; Acts 4:27-28; John 19:11; Proverbs16:33
68 Acts 15:18; 1 Samuel 23:11-12; Matthew 11:21, 23
69 Romans 9:11, 13, 16, 18
70 1 Timothy 5:21; Matthew 25:41
71 Romans 9:22-23; Ephesians 1:5-6; Proverbs 16:4
72 2 Timothy 2:19; John 13:8
73 Ephesians 1:4, 9,11; Romans 8:30; 2 Timothy 1:9; 1
Thessalonians 5:9
74 Romans 9:11, 13, 16; Ephesians 1:4, 9
75 Ephesians 1:6,12
76 1 Peter 1:2; Ephesians 1:4-5, 2:10; 2 Thessalonians 2:13
77 1 Thessalonians 5:9-10; Titus 2:14
78 Romans 8:30; Ephesians 1:5; 2 Thessalonians 2:13
79 1 Peter 1:5
80 John 17:9; Romans 8:28; John 6:64-65,10:26, 8:47; 1 John 2:19
81 Matthew 11:25-26; Romans 9:17-18,21-22; 2 Timothy 2:19-20; Jude 4; 1 Peter 2:8
82 Romans 9:20, 11:33; Deuteronomy 29:2
83 2 Peter 1:10
84 Ephesians 1:6; Romans 11:33
85 Romans 11:5,6,20; 2 Peter 1:10; Romans 8:33; Luke 10:20

From the Westminster Confession of Faith

 

[Iconoclast]

Good post;
Quest. 76: How are we made partakers of the redemption accomplished by the Lord Jesus Christ? Ans: We are made partakers of the redemption accomplished by the Lord Jesus Christ through the work of the Holy Spirit who applies this redemption effectually to us. Jn. 1:12–13. 12But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: 13which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. Jn. 3:3, 5–6, 8. 3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God….5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. 6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit….8 The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. Jn. 6:37, 44. 37All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out….44No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. 136 2 Thess. 2:13–14. 13But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: 14Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. Titus 3:5–6. 5 Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; 6 which he shed on us abundantly through Jesus Christ our Saviour. See also: Jer. 31:31–34; Ezk. 36:25–27; Jn. 1:12–13; 3:3–8; Acts 20:28; Rom. 3:9–12; 5:5; 8:1–16; 29–30; 1 Cor. 3:6–7; 6:11, 20; Eph. 1:3–14; 2:1–5; Heb. 8:1–13; 1 Thess. 1:4–6; 1 Pet. 1:1–2.

COMMENTARY

This question and answer mark the transition from the redemption purchased by our Lord to the application of it by the Holy Spirit. As this is the transitional question from the accomplishment of redemption to redemption in its application, there are three issues for consideration: the relationship between the accomplishment and the application of redemption, the Trinity and salvation, and an introduction to the biblical doctrine of grace.

The Lord Jesus Christ did not suffer and die merely to make men savable or to provide an ambiguous [indefinite], general atonement. His active obedience fulfilled the demands of the Moral Law. His passive obedience was a satisfaction of Divine justice. He accomplished a full and complete redemption for his elect people, according to the Divine purpose (Isa. 53:10– 11; Lk. 19:10; 1 Tim. 1:15; Heb. 9:12). His redemptive work [active and passive obedience] is thus a finished work with infinite value.

This accomplished redemption is efficaciously applied in time and experience to each of God’s elect by the Holy Spirit, according to the eternal, infallible redemptive purpose. The ordained means for this application is the preaching of the gospel. See Questions 135, 138–139.

The satisfaction of Christ forms the covenantal and redemptive basis for the believer’s conversion and subsequent Christian experience. The doctrine of the Trinity is basic to an understanding of the doctrine of salvation. God the Father gave an elect people to his Son (Jn. 17:2–4; Rom. 8: 29–39; Eph. 1:3–7).

He also gave his Son to be the only Redeemer for his elect people. His Son accomplished a full and final redemption for this elect people (Heb. 7:28; 9:12; 1 Pet. 2:24; 3:18). The Holy Spirit effectually applies this redemption to the elect in time and experience (Jn. 3:3, 5–6, 8; 1 Cor. 6:11; 2 Thess. 2:13).

Any system which claims to be “Christian” may be judged according to its faithfulness or unfaithfulness to this revealed truth. The truth that the Holy Spirit applies the redemption of Christ effectually to sinners brings us to the study of the biblical nature of Divine grace. An introduction to the nature of Divine grace has already been given in detail. See Questions 20, 29, 39, 66 and 78.

It remains simply to define Divine grace in principle, and to review and summarize its nature. Divine grace in principle is 137 unmerited [wholly undeserved] favor in the stead of [in the place of] merited [wholly deserved] wrath.

This means that there is absolutely no good seen or foreseen in either sinful mankind as a whole or in any sinner individually. Even saving faith itself is the gift of God sovereignly bestowed. If saving faith and repentance were native to man by nature, then they would become works, as would any human ability (Acts 11:18; 18:27; Rom. 3:9–12, 23–24; 9:11– 17; 11:5–6; Eph. 2:1–10).

Saving grace is much more than a mere passive or neutral principle. It is a principle of operation which is wholly undeserved (Rom. 11:5–6; Eph. 2:9). Any distinction within the sinner which would cause God’s grace to be put forth would destroy the very principle of grace. It is also a personification, i.e., all grace is mediated through the Person and work of the Lord Jesus Christ (Jn. 1:16; 1 Tim. 2:5). He is the very personification of Divine grace. Every aspect of salvation and Christian experience exists by virtue of the redemption purchased by Christ and the believer’s subsequent union with him. It is further a prerogative, i.e., God grants this grace to whom he wills, according to his eternal, infallible redemptive purpose (Eph. 1:3–11; 2:10; Acts 11:18). Finally, it is a power put forth by and from God to both save the sinner (Jn. 1:12–13; Rom. 1:16; Eph. 2:8–10; Acts 11:18; 18:27) and enable the believer to live godly in Christ Jesus (Rom. 5:21; 6:14; 1 Cor. 15:10; Eph. 1:15–20; Phil. 1:29). Do you know the Spirit’s presence and power?
From a Baptist Catechism with Commentary. by W.R. Downing, used by permission

 

[electedbyHim]

Good post;
Quest. 76: How are we made partakers of the redemption accomplished by the Lord Jesus Christ? Ans: We are made partakers of the redemption accomplished by the Lord Jesus Christ through the work of the Holy Spirit who applies this redemption effectually to us. Jn. 1:12–13. 12But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: 13which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. Jn. 3:3, 5–6, 8. 3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God….5 Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. 6 That which is born of the flesh is flesh; and that which is born of the Spirit is spirit….8 The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. Jn. 6:37, 44. 37All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out….44No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. 136 2 Thess. 2:13–14. 13But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: 14Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. Titus 3:5–6. 5 Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; 6 which he shed on us abundantly through Jesus Christ our Saviour. See also: Jer. 31:31–34; Ezk. 36:25–27; Jn. 1:12–13; 3:3–8; Acts 20:28; Rom. 3:9–12; 5:5; 8:1–16; 29–30; 1 Cor. 3:6–7; 6:11, 20; Eph. 1:3–14; 2:1–5; Heb. 8:1–13; 1 Thess. 1:4–6; 1 Pet. 1:1–2.

COMMENTARY

This question and answer mark the transition from the redemption purchased by our Lord to the application of it by the Holy Spirit. As this is the transitional question from the accomplishment of redemption to redemption in its application, there are three issues for consideration: the relationship between the accomplishment and the application of redemption, the Trinity and salvation, and an introduction to the biblical doctrine of grace.

The Lord Jesus Christ did not suffer and die merely to make men savable or to provide an ambiguous [indefinite], general atonement. His active obedience fulfilled the demands of the Moral Law. His passive obedience was a satisfaction of Divine justice. He accomplished a full and complete redemption for his elect people, according to the Divine purpose (Isa. 53:10– 11; Lk. 19:10; 1 Tim. 1:15; Heb. 9:12). His redemptive work [active and passive obedience] is thus a finished work with infinite value.

This accomplished redemption is efficaciously applied in time and experience to each of God’s elect by the Holy Spirit, according to the eternal, infallible redemptive purpose. The ordained means for this application is the preaching of the gospel. See Questions 135, 138–139.

The satisfaction of Christ forms the covenantal and redemptive basis for the believer’s conversion and subsequent Christian experience. The doctrine of the Trinity is basic to an understanding of the doctrine of salvation. God the Father gave an elect people to his Son (Jn. 17:2–4; Rom. 8: 29–39; Eph. 1:3–7).

He also gave his Son to be the only Redeemer for his elect people. His Son accomplished a full and final redemption for this elect people (Heb. 7:28; 9:12; 1 Pet. 2:24; 3:18). The Holy Spirit effectually applies this redemption to the elect in time and experience (Jn. 3:3, 5–6, 8; 1 Cor. 6:11; 2 Thess. 2:13).

Any system which claims to be “Christian” may be judged according to its faithfulness or unfaithfulness to this revealed truth. The truth that the Holy Spirit applies the redemption of Christ effectually to sinners brings us to the study of the biblical nature of Divine grace. An introduction to the nature of Divine grace has already been given in detail. See Questions 20, 29, 39, 66 and 78.

It remains simply to define Divine grace in principle, and to review and summarize its nature. Divine grace in principle is 137 unmerited [wholly undeserved] favor in the stead of [in the place of] merited [wholly deserved] wrath.

This means that there is absolutely no good seen or foreseen in either sinful mankind as a whole or in any sinner individually. Even saving faith itself is the gift of God sovereignly bestowed. If saving faith and repentance were native to man by nature, then they would become works, as would any human ability (Acts 11:18; 18:27; Rom. 3:9–12, 23–24; 9:11– 17; 11:5–6; Eph. 2:1–10).

Saving grace is much more than a mere passive or neutral principle. It is a principle of operation which is wholly undeserved (Rom. 11:5–6; Eph. 2:9). Any distinction within the sinner which would cause God’s grace to be put forth would destroy the very principle of grace. It is also a personification, i.e., all grace is mediated through the Person and work of the Lord Jesus Christ (Jn. 1:16; 1 Tim. 2:5). He is the very personification of Divine grace. Every aspect of salvation and Christian experience exists by virtue of the redemption purchased by Christ and the believer’s subsequent union with him. It is further a prerogative, i.e., God grants this grace to whom he wills, according to his eternal, infallible redemptive purpose (Eph. 1:3–11; 2:10; Acts 11:18). Finally, it is a power put forth by and from God to both save the sinner (Jn. 1:12–13; Rom. 1:16; Eph. 2:8–10; Acts 11:18; 18:27) and enable the believer to live godly in Christ Jesus (Rom. 5:21; 6:14; 1 Cor. 15:10; Eph. 1:15–20; Phil. 1:29). Do you know the Spirit’s presence and power?
From a Baptist Catechism with Commentary. by W.R. Downing, used by permission

This is spot on.

Praise God.

Thank you.

 

[Iconoclast]

Looks like no one has a comment,they cannot grasp these solid teachings.

 

[electedbyHim]

Looks like no one has a comment,they cannot grasp these solid teachings.

Agreed.

 

[DJT_47]

Predestination (based upon the foreknowledge of God)

Premise: God knows the beginning and the end, so therefore he must also know all that will occur within the entire expanse of time including everything that will occur in the middle, between the beginning and the end of time.

Predestination as discussed in the bible (below passages) can therefore be easily explained when taking into consideration the foreknowledge that God possesses as also noted in scripture, which factor is germane to the proper understanding of predestination but is most often, if not always, overlooked and not considered when examining/discussing predestination.

Further, based upon God’s foreknowledge, all things must therefore then be already determined (destiny/fate); how can they not be if God knows the future? How can God know the future if it is fluid, dynamic, and changes, unless such fluidity and change is part of His foreknowledge, which it obviously must be? If things were fluid, dynamic, and/or random and subject to unexpected or unknown constant change to God, God would not know what was going to happen in the future and would not be able nor have been able to predict future events through His prophets. So, if God does know what will happen in the future, the future must already be set or determined and unchangeable (destiny/fate).

This premise further has profound implications when considering things such as prayer. This would have to then mean that God knows that you will (future) be praying for something before you pray for it. It doesn’t mean that you shouldn’t pray for it then, it simply means that the future is already known or has already been determined (due to God’s ‘foreknowledge’ of it), and your prayers, are simply fulfilling that which is already known to God and will occur as does everything else that occurs or will occur (also due to the “foreknowledge” of God). Whatever influences we think we have upon any given thing or subject through prayer or other actions, may in fact be as such, however, such influences are already known to God by His foreknowledge, and have therefore already been determined and are just the fulfillment of that which has already been determined will/should occur.

If God knows the beginning, the end, and as stated everything in between, then one can only conclude that all things have already been determined and are NOT able to be changed (destiny/fate) by prayer or anything else (once again due to the “foreknowledge” of God) and that all things that are done are so done in accordance with God’s plan and predicated upon and consistent with His “foreknowledge”. This is not to say that certain individuals were chosen first as being special or better than others and predestined accordingly, but rather means that once the plan was set into motion (the creation of all things), that the creation itself and related natural unfolding, sequential events, including the actions taken by individuals pursuant to the exercise of their own free will, would result in various things being done and events unfolding as a result thereof, but because God knows what those things will be in advance of them happening due to His “foreknowledge”, and predestination then being consistent with said “foreknowledge. Predestination then is successive to and in harmony with the “foreknowledge” of God.

Jer 1:5 5 Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a prophet unto the nations.

Rom 8 28 And we know that all things work together for good to them that love God, to them who are the called according to his purpose.29 For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.30 Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

1 Pet 1:2 2 Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.

Eph 1 1 Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus:2 Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:4 According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:5 Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,

Of God's Eternal Decree​

1. God from all eternity, did, by the most wise and holy counsel of His own will, freely, and unchangeably ordain whatsoever comes to pass; 65 yet so, as thereby neither is God the author of sin,66 nor is violence offered to the will of the creatures; nor is the liberty or contingency [possibility] of second causes taken away, but rather established.67

2. Although God knows whatsoever may or can come to pass upon all supposed conditions; 68 yet has He not decreed anything because He foresaw it as future, or as that which would come to pass upon such conditions. 69

3. By the decree of God, for the manifestation of His glory, some men and angels 70 are predestined unto everlasting life; and others foreordained to everlasting death. 71

4. These angels and men, thus predestined, and foreordained, are particularly and unchangeably designed, and their number so certain and definite, that it cannot be either increased or diminished. 72

5. Those of mankind that are predestined unto life, God, before the foundation of the world was laid, according to His eternal and immutable purpose, and the secret counsel and good pleasure of His will, has chosen, in Christ, unto everlasting glory, 73 out of His mere free grace and love, without any foresight of faith, or good works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving Him thereunto:74 and all to the praise of His glorious grace. 75

6. As God has appointed the elect unto glory, so has He, by the eternal and most free purpose of His will, foreordained all the means thereunto.76 Wherefore, they who are elected, being fallen in Adam, are redeemed by Christ, 77 are effectually called unto faith in Christ by His Spirit working in due season, are justified, adopted, sanctified,78 and kept by His power, through faith, unto salvation.79 Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.80

7. The rest of mankind God was pleased, according to the unsearchable counsel of His own will, whereby He extends or withholds mercy, as He pleases, for the glory of His sovereign power over His creatures, to pass by; and to ordain them to dishonour and wrath, for their sin, to the praise of His glorious justice.81

8. The doctrine of this high mystery of predestination is to be handled with special prudence and care,82 that men, attending the will of God revealed in His Word, and yielding obedience thereunto, may, from the certainty of their effectual calling, be assured of their eternal election.83 So shall this doctrine afford matter of praise, reverence, and admiration of God;84 and of humility, diligence, and abundant consolation to all that sincerely obey the Gospel.85


65 Ephesians 1:11; Romans 11:33; Hebrews 6:17; Romans 9:15, 18
66 James 1:13, 17; 1 John 1:5
67 Acts 2:23; Matthew 17:12; Acts 4:27-28; John 19:11; Proverbs16:33
68 Acts 15:18; 1 Samuel 23:11-12; Matthew 11:21, 23
69 Romans 9:11, 13, 16, 18
70 1 Timothy 5:21; Matthew 25:41
71 Romans 9:22-23; Ephesians 1:5-6; Proverbs 16:4
72 2 Timothy 2:19; John 13:8
73 Ephesians 1:4, 9,11; Romans 8:30; 2 Timothy 1:9; 1
Thessalonians 5:9
74 Romans 9:11, 13, 16; Ephesians 1:4, 9
75 Ephesians 1:6,12
76 1 Peter 1:2; Ephesians 1:4-5, 2:10; 2 Thessalonians 2:13
77 1 Thessalonians 5:9-10; Titus 2:14
78 Romans 8:30; Ephesians 1:5; 2 Thessalonians 2:13
79 1 Peter 1:5
80 John 17:9; Romans 8:28; John 6:64-65,10:26, 8:47; 1 John 2:19
81 Matthew 11:25-26; Romans 9:17-18,21-22; 2 Timothy 2:19-20; Jude 4; 1 Peter 2:8
82 Romans 9:20, 11:33; Deuteronomy 29:2
83 2 Peter 1:10
84 Ephesians 1:6; Romans 11:33
85 Romans 11:5,6,20; 2 Peter 1:10; Romans 8:33; Luke 10:20

From the Westminster Confession of Faith

 

[Iconoclast]

You are blending all the terms together
Omniscience is not the same as foreknowledge.
GOD "knew" Jeremiah before he was formed...not just that he would exist.
GOD foreknows persons...whom He did foreknow.
That is different from His omniscience. Knowing all things.
A wrong view leads to the pagan idea of fate which is not part of Christian theology.

 

[for_his_glory]

For everyone's consideration

FREEWILL

By Joe R. Price

joe@bibleanswer.com

God did not predestine the man (which individuals would be saved & lost), He predestined the plan (how men would be saved) - read again Acts 10:34-35; Eph. 1:3-12; Rom. 8:28-30; 10:9-17.

The Bible reveals that regarding free-will and predestination it is not one or the other, but rather both. That is, the Bible teaches both the free-will of man and God's election or predestination. Unfortunately the teachings and creeds of men have misdefined these Biblical concepts so that the impression is left that one cannot have both, but only one or the other. We must accept the whole counsel of God on this subject instead of the wisdom of men (Gal. 1:6-10; 1 Cor. 1:18-21).

Many people teach that man either has no free-will (fatalism) or limited amounts of it. The Bible teaches that every person with a moral capacity has the freedom of will to decide whether or not to obey God. Simply put, the Bible teaches that God elected (predestined or set in place) to save every soul who fears (respects) God and works righteousness, (Acts 10:34-35). That is, before time eternal, God predestined that men would be saved "in Christ" (Eph. 1:3-4, 7-12). God predestined the "plan" of human redemption (Eph. 3:10-11).

God also determined that man would have free-will, the ability and responsibility to choose to obey Him (cf. Gen. 3:1-6; Josh. 24:15; Matt. 11:28). God did not predestine the man (which individuals would be saved & lost), He predestined the plan (how men would be saved) - read again Acts 10:34-35; Eph. 1:3-12; Rom. 8:28-30; 10:9-17.

Some do not understand the above passages on predestination. They think that if a person is not of those predestinated, he is just out of luck, is eternally damned, and there is nothing he can do about it. However, it is a particular group or class of people that God chose before the foundation of the world and not individuals. It is up to us to be part of that class of those "in Him" if we want to be of the chosen.​

 

[Iconoclast]

Complete unbiblical fantasy, made up nonsense.
Not one of those verses teaches what is being suggested.
People will do anything but believe the truth.