Can a true Christian reject Christ and lose their salvation?

This is one of the most debated questions in Christian theology, with faithful believers holding different views based on Scripture. 

🔍 First: What Do We Mean by a “True Christian”?

A true Christian is someone who has genuinely:

• Believed in Jesus Christ as Lord and Savior,

• Been born again (John 3:3),

• Received the Holy Spirit (Romans 8:9),

• And shows the fruit of a transformed life (Galatians 5:22–23).

The question is: Can someone like that later reject Jesus and walk away forever?

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✝️ Biblical Warnings That Suggest It’s Possible

Several Bible passages warn believers not to turn away:

1. Hebrews 6:4–6

“It is impossible for those who have once been enlightened... if they fall away, to be brought back to repentance.”

This speaks of people who were once enlightened, tasted the heavenly gift, shared in the Holy Spirit — and yet, fell away.

⚠️ This sounds like people who truly experienced God, but later rejected Him.

2. John 15:6

“If anyone does not remain in me, he is like a branch that is thrown away and withers.”

Jesus is speaking to His disciples, warning them to remain (abide) in Him. A branch (a believer) that disconnects from the Vine (Christ) becomes lifeless and is thrown away.

3. 2 Peter 2:20–21

“If they have escaped the corruption of the world by knowing our Lord and Savior Jesus Christ and are again entangled... they are worse off at the end than they were at the beginning.”

This shows that someone can know Christ and still fall back into the world.

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📖 Biblical Promises That Give Confidence of Security

On the other hand, there are verses that give strong assurance that true believers are kept safe by God:

1. John 10:28–29

“I give them eternal life, and they shall never perish; no one will snatch them out of my hand.”

Jesus promises eternal security to His sheep. Those who truly belong to Him are held tightly by the Father.

2. Romans 8:38–39

“Nothing... will be able to separate us from the love of God that is in Christ Jesus our Lord.”

This includes death, life, angels, demons — nothing can break that bond.

3. Philippians 1:6

“He who began a good work in you will carry it on to completion.”

This tells us God finishes what He starts in the lives of His people.

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🧠 Putting the Puzzle Together: Two Major Views

🔵 View 1: Eternal Security ("Once Saved, Always Saved")

• Belief: A true Christian can never lose salvation.

• Explanation: Those who fall away were never truly saved in the first place (see 1 John 2:19).

• Key Verse: “They went out from us, but they did not really belong to us.” (1 John 2:19)

🔴 View 2: Conditional Security

• Belief: A true believer must continue in faith.

• Explanation: Just as someone freely believes in Jesus, they can freely reject Him and fall away.

• Key Verse: “If we endure, we will also reign with him. If we disown him, he will also disown us.” (2 Timothy 2:12)

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🕊️ A Balanced Pastoral Answer

Here's a simple, pastoral way to understand it:

A truly born-again Christian will continue in Christ — not because they are strong, but because Christ is faithful. However, the Bible gives real warnings, because walking away from Jesus is spiritually deadly.

God keeps us, but He also calls us to stay close.

• If you’re worried that you’ve rejected Christ — the very fact that you care shows that your heart is still sensitive.

• If someone walks away completely, never returns, and denies Christ till death, they may never have truly known Him (1 John 2:19) — or they have made a tragic choice to walk away from the life they once had.

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🌱 What Should a Christian Do?

1. Remain in Christ daily – Abide in His Word and His love (John 15).

2. Take the warnings seriously, not fearfully — they are there to keep us alert and close to Jesus.

3. Encourage one another – Hebrews 3:13 says, “Encourage one another daily… so that none of you may be hardened by sin’s deceitfulness.”

4. Trust God's faithfulness – He will never let you go unless you deliberately, persistently reject Him.

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🧡 Final Encouragement

If you are walking with Jesus, loving Him, and growing in Him — you don’t need to fear losing your salvation like you lose a coin. You are secure in Him. But don’t treat grace lightly. Stay close, stay humble, stay faithful.

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Our Perspective

Assurance is for the humble: True believers are marked by repentance, dependence on Christ, and responsiveness to God’s discipline (Hebrews 12:5–11).

Warning passages are God’s mercy: They awaken us to cling to Christ (1 Corinthians 10:12).

God’s sovereignty & human responsibility coexist: We are called to "work out your salvation with fear and trembling" (Philippians 2:12) while trusting "it is God who works in you" (v. 13).

To Those Wrestling with Fear

"If you fear you’ve lost salvation, that fear itself may be evidence the Holy Spirit is at work in you. Turn to Jesus today—He promises, 'Whoever comes to me I will never cast out' (John 6:37). Your hope isn’t in your grip on Christ, but His grip on you. Rest in His finished work, abide in His Word (John 15:4–7), and trust His promise: 'I give them eternal life, and they shall never perish' (John 10:28)."

In Simple Terms

God never abandons His children – but pretend believers eventually walk away.

If you’re truly saved, the Holy Spirit will keep drawing you back to repentance (1 John 1:9).

If you reject Christ completely, it reveals you never knew Him (1 John 2:19).

Bottom line: Focus less on "Can I lose salvation?" and more on "Am I clinging to Christ today?" (Hebrews 3:14). His grace is greater than our doubts.

Conclusion

Both perspectives agree on the immense importance of genuine faith, holy living, and perseverance in the Christian life. The core difference lies in whether perseverance is seen as an outcome guaranteed by God's power (eternal security) or a condition that believers must meet through continued faith (conditional security).

Ultimately, the Bible calls all believers to "work out your own salvation with fear and trembling" (Philippians 2:12), emphasizing both God's work within us and our active participation in living out our faith. While the theological debate continues, the practical call for every Christian is to remain steadfast in their belief in Jesus Christ and to live a life that reflects His love and truth.

PS: Please avoid misleading people with false teachings such as hyper-Calvinism, VPP, and KJVonlyism!

The Bible-Presbyterian Church's deliverance

Can a Christian Be Possessed by Demons?

No to Full Possession: A true, born-again Christian cannot be fully "possessed" (meaning owned or completely controlled) by demons. The Holy Spirit lives within them (1 Corinthians 6:19-20, Romans 8:9-11, Ephesians 1:13-14). God's Spirit and demonic spirits are fundamentally incompatible (2 Corinthians 6:15-16). Christ owns the believer (1 Corinthians 6:20), and Satan cannot snatch them from His hand (John 10:28-29).

Yes to Influence, Oppression, and Partial Control: However, a Christian can be significantly influenced, harassed, oppressed, or have specific areas of their life under demonic influence. This happens when "doors" are opened through unrepentant sin, unresolved trauma, unforgiveness, involvement in the occult (past or present), generational curses, or spiritual ignorance, giving the enemy a "foothold" (Ephesians 4:26-27).

The Key Distinction: "Possession" vs. "Demonization"

The Greek term "daimonizomai" in the New Testament is often translated "possessed," but more accurately means "demonized" – under demonic influence or affliction, not necessarily full ownership.

Think of it like a house: When you belong to Jesus, He owns the house (your spirit), and the Holy Spirit lives inside permanently. A squatter (demon) can't own the house or kick the Owner out. But, if you leave windows or doors unlocked (through sin, trauma, etc.), thieves (demons) can enter, cause havoc in specific rooms (areas of your life – mind, emotions, body, habits), and oppress the inhabitants. They don't own the house, but they exert influence where they've gained access.

Comparison to Jews in Jesus' Time

Yes, Jews Were Afflicted: The Gospels clearly show Jews (God's chosen people) experiencing demonization (e.g., the man in the synagogue - Mark 1:23-26; the woman "daughter of Abraham" - Luke 13:11-16; the Gadarene demoniac - Mark 5:1-20).

The Crucial Difference: These events occurred before Pentecost and the full establishment of the New Covenant. While Jews were God's covenant people nationally, individual believers did not yet experience the permanent, indwelling presence of the Holy Spirit as the universal mark of every believer after Christ's resurrection and the Spirit's outpouring (Acts 2).

The Point: Simply being part of God's chosen people (then) or identifying as a Christian (now) does not automatically grant immunity from demonic attack or influence. Obedience, repentance, faith, and the indwelling Spirit are key factors in spiritual protection. The permanent indwelling of the Spirit in all believers post-Pentecost is the game-changer regarding full possession.

How to Approach Deliverance (Including for Theologians)

Deliverance focuses on breaking demonic influence and oppression, not exorcising "possession" from a believer's spirit. It relies on Christ's authority, not rituals.

Discernment & Investigation: Prayerfully seek the Holy Spirit's guidance. Identify possible entry points: unconfessed sin, trauma, unforgiveness, occult involvement, generational patterns, or soul wounds. (James 1:5)

Repentance & Renunciation (Essential): The individual must:

1. Repent sincerely of all known sin.
2. Forgive everyone who has hurt them (Matthew 6:14-15).
3. Renounce specific sins, ties to darkness, occult practices, and generational curses.
4. Renounce agreements made with lies or demonic influence (e.g., "I am worthless," "God can't forgive me").
5. Submit to God: The individual must actively yield the affected area(s) to Christ's Lordship. (James 4:7a)

Resist the Devil & Command Departure:

In the name and authority of Jesus Christ (Mark 16:17, Luke 10:19), command the harassing spirits influencing the specific areas (e.g., spirit of fear, lust, infirmity, addiction) to leave.

Be direct and authoritative, based on Christ's victory (Colossians 2:15), not personal power.

Fill with the Holy Spirit & Truth:

Invite the Holy Spirit to fill every part of the mind, will, emotions, and body that was influenced (Luke 11:24-26 - the house must not be left empty).

Actively renew the mind with God's truth (Romans 12:2, 2 Corinthians 10:5). Replace lies with Scripture.

Ongoing Discipleship & Walking in Freedom: Cultivate a life of prayer, Scripture, fellowship, worship, and obedience to maintain freedom (Galatians 5:1, 16, 25). Seek accountability.

For Theologians Specifically: The process is identical. The challenge is often intellectual pride or an over-reliance on human reasoning that dismisses spiritual realities (1 Corinthians 2:14). Deliverance requires humility (James 4:6) to acknowledge that even deep theological knowledge doesn't make one immune to spiritual attack or the need for Christ's deliverance in areas of personal struggle. Knowledge must lead to surrender.

To Christians Who Don't Believe a Christian Can Be Demonized (Influenced/Oppressed):

"Brothers and sisters, I deeply respect your desire to uphold the supremacy of Christ and the security of the believer – glorious truths we cherish. However, let's consider the full picture Scripture paints:

The Bible Explicitly Warns Believers: Ephesians 6:12 describes a real, active battle against "spiritual forces of evil." Why command us to "put on the full armor" and "stand firm" if the enemy poses no threat at any level? 1 Peter 5:8-9 warns us to be alert and resist the devil. James 4:7 commands us to "resist the devil."

Our Position is Secure, Our Experience Requires Vigilance: We are eternally secure in Christ (John 10:28-29, Ephesians 1:13-14). Yet, Ephesians 4:26-27 explicitly links unresolved anger to giving the devil a "foothold" (a place of influence). 2 Corinthians 10:4-5 speaks of demolishing "strongholds" – mental fortresses of lies that oppose God – within the believer. If there's no possibility of influence, why the need to demolish internal strongholds?

The Testimony of Scripture & Faithful Believers: Jesus cast demons out of individuals within the Jewish covenant community. Countless faithful Christians throughout history and globally, known for their love of Christ and sound doctrine, testify to experiencing intense spiritual oppression and finding freedom through deliverance ministry focused on breaking demonic influence. Dismissing this risks invalidating real struggles and neglecting a biblical call to "set the oppressed free" (Luke 4:18).

Denying any possibility of demonic influence or oppression doesn't magnify Christ's power; it can inadvertently minimize the reality of the spiritual warfare He warned us about and equipped us to fight in His victory. Let's hold both truths: our absolute security in Christ and our call to actively resist the enemy who seeks to steal, kill, and destroy (John 10:10) our peace, joy, and effectiveness, using the authority Christ has given us."

In Summary: A Christian is spiritually secure and cannot be owned by demons. However, through sin or vulnerability, areas of their life (soul and body) can come under significant demonic influence and oppression. Deliverance, based on repentance, faith, and Christ's authority, is the biblical response to regain full freedom and walk in the victory Jesus purchased. If you're struggling deeply, don't suffer in silence or shame – seek prayerful, biblical help from mature believers. Jesus came to set you completely free (John 8:36).

Is Calvinism "Dangerous"? Yes and No, (part 2)

Is Calvinism "Dangerous"? Yes and No.

Calvinism itself (a branch of Protestant Christianity based on John Calvin's teachings) isn't inherently violent or physically dangerous like a weapon.

 

However, some people argue its interpretations or applications can have negative or harmful consequences spiritually, emotionally, or socially.

 

Here are the main concerns people raise ("dangers"):

1. Can Seem Harsh or Unloving: The doctrine of "double predestination" (God actively chooses some for heaven and some for hell) can make God seem cruel or arbitrary, especially to those suffering or grieving. It can feel deeply unfair.

2. Can Lead to Spiritual Pride or Despair:

o   Pride: If someone believes they are definitely one of the "elect" (chosen by God), it might make them feel superior to others.

o   Despair: If someone doubts they are part of the "elect," it can cause deep anxiety, hopelessness, and a feeling that trying to be good is pointless. "If it's all predetermined, why bother?"

3. Can Discourage Evangelism & Compassion: A misapplication might lead someone to think: "Why share the Gospel or help others if God has already decided who's saved and who's damned?" (Though most Calvinists strongly reject this and are active in missions and charity).

4. Can Be Used to Excuse Inaction/Injustice: A misapplication of God's sovereignty ("God controls everything") might lead to passive acceptance of suffering, injustice, or evil, rather than fighting against it ("It must be God's will"). 

5. Can Overshadow God's Love: The focus on God's power, sovereignty, and justice can sometimes seem to downplay His love, mercy, and desire for relationship. (That is why sometime ago, Charles Seet sued Jeffrey Khoo in civil court. He thought it is allright, since he is justified to sue.)

6. Can Cause Division: Disagreements about predestination and free will are incredibly sharp and have split churches and friendships for centuries.

 

What About Theodore Beza? (Calvin's Successor)

Beza was crucial in defending and systematizing Calvin's ideas after Calvin died. Critics argue he misinterpreted or shifted emphasis in a few key ways:

1. More Rigid on Predestination: Beza placed even more logical emphasis on predestination as the starting point of theology. He made it feel more like a fixed, logical decree established before anything else (including creation or the Fall). Calvin started more with Christ and Scripture.

2. "Supralapsarianism": Beza favored this view (though not exclusively). It means God's decree to elect some and reprobate (condemn) others happened logically before His decree to allow the Fall of humanity. To critics, this makes God seem like He wanted people to sin just so He could condemn them. Calvin was less specific on the logical order and emphasized human responsibility for sin after the Fall.

3. More Legalistic/Logical?: Beza, a brilliant lawyer and logician, tended to present Calvinism as a very tight, logical system. Some feel this lost some of Calvin's pastoral warmth and emphasis on mystery. Calvin's system was logical too, but Beza arguably pushed the logic further, making predestination feel more central and deterministic.

4. Focus on Individual Election: While Calvin focused on Christ as the foundation of election ("chosen in Christ"), Beza sometimes emphasized the individual decree of election more starkly. This could make it feel more abstract and less relational.

In simple terms: Think of Calvin building a house with strong walls (doctrines). Beza came after and reinforced those walls, especially the predestination wall, making it even thicker and taller. He also drew very detailed blueprints showing how all the parts fit together logically. Critics feel he made the "predestination room" the first and most important room, built before the foundation was even laid (the Fall), and made the whole structure feel colder and less like a home focused on Christ.

Important Caveats

• Calvinists Disagree: Many Calvinists believe Beza faithfully developed Calvin's thought and reject the idea that he distorted it. They see it as a natural clarification.
• Not All Calvinists are Alike: There's a wide spectrum. Some Calvinists focus heavily on God's love and grace despite predestination. Others focus intensely on God's sovereignty and justice.
• Intent vs. Application: Calvin and Beza intended their theology to glorify God and comfort believers. The "dangers" usually arise from how people understand, emphasize, or apply the doctrines, not necessarily from the core intent.

In a nutshell: Calvinism's teachings about God's total control and predestination can be emotionally difficult, potentially lead to harmful attitudes (pride/despair/apathy) if misunderstood or misapplied, and have caused deep divisions. Beza is often seen as making the system more rigid and logical, pushing predestination to an even more central (and for critics, problematic) position than Calvin did.

 

 

Is Calvinism Dangerous? Yes and No, (part 1)

 🧠 1. Is Calvinism Dangerous? Yes and No.

Short answer: It can be—but not inherently so.

 

Calvinism, properly understood, is not necessarily dangerous. It's a theological system focused on God’s sovereignty, human depravity, and salvation by grace through faith. However, when misinterpreted or taken to extremes, it can produce spiritually harmful outcomes, such as fatalism, spiritual pride, or apathy.

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⚠️ 2. What Are the Dangers of Calvinism?

Here are some potential dangers or concerns that critics raise:

a. Determinism & Fatalism

• Misinterpretation of predestination can lead to fatalism ("whatever happens is inevitable").
• This might discourage evangelism, prayer, or moral responsibility.

b. Lack of Assurance

• Some people in Calvinist circles struggle with assurance of salvation, fearing they might not be among the "elect."

c. Moral Apathy

• If salvation is entirely God's choice, some may conclude human effort or holiness doesn’t matter, leading to antinomianism (lawlessness).

d. Spiritual Elitism

• The doctrine of election can be misunderstood to foster spiritual pride, as if some are "chosen" and others are not worthy. (KJV is chosen, and others are not worthy.)

e. Limited Atonement Confusion

• The idea that Jesus only died for the elect (a Calvinist doctrine known as limited atonement) is offensive to many and can be divisive, especially in inter-denominational contexts.

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📚 3. What Did Beza Misinterpret or Overextend?

Theodore Beza was John Calvin’s successor in Geneva and was influential in systematizing Calvin’s thought into what became known as "high Calvinism." Some scholars and theologians argue that:

a. Beza Over-Systematized Predestination

• He introduced a logical, supralapsarian framework, where God's decree to elect or reprobate people comes before the fall of man.
• This was not emphasized by Calvin, who left more room for mystery and pastoral balance.

b. Abstract Logic Over Biblical Tension

• Beza leaned heavily on philosophical logic, sometimes at the expense of biblical nuance (e.g., human responsibility vs. divine sovereignty).

c. Shift Toward Determinism

• Beza’s formulations may have pushed Calvinism toward theological determinism, minimizing human freedom more than Calvin did.

d. Missed the Pastoral Tone

• Calvin’s writings often show deep pastoral care and concern for struggling believers. Beza’s system was more academic and may lack that warm pastoral sensitivity.
• I do not consider Jeffrey Khoo, Quek Suan Yew, Prabudas Koshy, and their followers to be shepherds of the flock since they are excellent examples of pastors who have lost their pastoral sensibility and become academics.

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✅ Summary:

Topic	Evaluation
Is Calvinism dangerous?	Not inherently, but misapplications can be.
Key dangers	Fatalism, elitism, moral apathy, spiritual anxiety.
Beza’s missteps	Over-systematization, determinism, supralapsarianism.

 

 

Understanding Predestination: God's Plan and Your Choice

I am now giving a clear, biblical teaching on predestination that balances God's sovereign plan with human responsibility — and also explains how it differs from the views of John Calvin, Theodore Beza, and John Wesley.

 

Core Belief: Your choice matters—God honors your "yes" to Him.

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✝️ Teaching on Predestination

📖 What Is Predestination According to Scripture?

Predestination means: Before the world began, God had a plan. He chose to save everyone who would believe in Jesus Christ.

Ephesians 1:4-5 (ESV):
"Even as He chose us in Him before the foundation of the world… He predestined us for adoption to Himself as sons through Jesus Christ."

Notice the key phrase: "in Him". God chose those in Christ — not just individuals randomly or without condition, but those who would believe in Jesus.

 

God Foreknows Our Choices

1 Peter 1:1-2:

"God’s elect... chosen according to the foreknowledge of God the Father."

God saw in advance who would believe. Before the foundation of the world, God has decided to elect and choose those who would believe in His Son Jesus Christ. He planned the salvation found only through Jesus Christ.

 

Romans 8:29:

"Those God foreknew, he predestined to be conformed to the image of his Son."

Predestination is based on God knowing our future faith.

 

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📜 God’s Plan: He Wants to Save Believers

1. God desires all to be saved

1 Timothy 2:3-4 (ESV):
"This is good, and it is pleasing in the sight of God our Savior, who desires all people to be saved and to come to the knowledge of the truth."

2. Jesus died for all people

1 John 2:2 (ESV):
"He is the propitiation for our sins, and not for ours only but also for the sins of the whole world."

So we see:

• God wants everyone to be saved.
• Jesus died for everyone.
• But only those who believe receive the benefits.
• 
  

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🙋 Human Responsibility: The Choice Is Real

God has given every person the moral responsibility to respond to the gospel.

 

3. Believe to be saved

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

 

Acts 16:31 (ESV):
"Believe in the Lord Jesus, and you will be saved."

Predestination doesn’t cancel human choice — it includes it. God, in His foreknowledge, predestined the plan, not the person. The plan is: whoever believes will be saved.

 

Revelation 22:17:

"Whoever wishes, let them take the free gift of the water of life."

The invitation is open—you decide.

 

John 1:12:

"To all who received Him, He gave the right to become children of God."

"Receiving" is your action.

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💡 Key Teaching: God Predestined the Way, Not Just the Who

 

Before the world began, God decided:

“I will save everyone who believes in My Son.”
That’s what God predestined — the path to salvation, not forcing individuals to believe or reject.

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🧑‍🏫 How This Differs from John Calvin, Beza, and Wesley

🔹 John Calvin & Theodore Beza (Calvinism):

·        Taught double predestination: God predestines individuals to heaven or hell unconditionally (no human choice involved).

• God predestines some to be saved and others to be damned, without any condition of faith.
• They emphasized God’s sovereign will, even at the expense of human freedom.
• Calvin: "God, by His eternal and immutable counsel, determined once for all those whom it was His pleasure to save, and those whom it was His pleasure to doom to destruction."

❌ We say this goes too far. It makes God seem unjust or arbitrary.
✔️ Instead, we affirm God’s sovereignty alongside human free will.

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🔹 John Wesley (Arminianism):

• Emphasized free will and taught that God’s predestination is based on foreknowledge.
• God "looks ahead" to see who will believe, and then chooses them based on that.

✔️ We agree partly — but not fully.
❌ Foreknowledge alone does not explain election. God didn’t just predict who would believe. He planned the salvation of those who would believe.

 

We teach:

God didn’t predestine individuals apart from Christ, nor merely by seeing the future.
God predestined in Christ — a loving plan to save all who believe, offering salvation to all, but only applying it to those who receive Christ.

We agree God wants all saved (like Wesley), but we emphasize that God knew from eternity who would believe—and secured them forever (John 10:28).

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🎯 Final Summary

Truth	Scripture
God predestined a plan to save those who believe in Christ	Ephesians 1:4-5
God wants everyone to be saved	1 Timothy 2:3-4
Jesus died for the whole world	1 John 2:2
We must believe to be saved	John 3:16; Acts 16:31
The choice is ours — the opportunity is from God	Joshua 24:15; Romans 10:9-13

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🗣️ Takeaway

You are not a robot. You are responsible. God has made the first move in Jesus. Now you must respond in faith. You are invited into the plan — but you must say yes.

 

💡 God’s Sovereignty: He’s in control—but He made room for your choice.

 

💡 Your Responsibility: Saying "yes" to Jesus is your step. God won’t force you.

 

💡 Hope for All: Jesus’ death covers every sin—anyone who believes is saved (Acts 10:43).

 

"Predestination isn’t a scary decree—it’s God’s promise to save you if you trust Him. He saw your faith in advance and said, ‘I choose them if they are in Christ! I choose them if they believe in Jesus’"

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God planned to save believers before time began. He knew you’d believe, so He predestined you. But He didn’t force you—you still choose Jesus. That’s the beautiful balance: His plan, your choice.

 

(Ephesians 1:13: "When you believed, you were marked in Him with a seal, the promised Holy Spirit.")

Predestination and Human Choice in the Biblical Landscape

Predestination and Human Choice in the Biblical Landscape

While God sovereignly predestines according to His eternal purposes, Scripture consistently reveals that humans, even after the Fall, retain a genuine, though limited, freedom of will. This freedom allows them to make real choices – including rejecting God's offers of grace and salvation – within the boundaries of God's overarching plan. This view upholds God's ultimate sovereignty without reducing humanity to mere automatons, distinguishing it from concepts of double predestination that negate human responsibility.

Understanding the Terrain: Key Terms

Predestination: God's eternal, sovereign decree governing the ultimate destiny of all things, particularly the salvation of His people, based solely on His grace and purpose (Eph 1:4-5, 11).

Free Will (Post-Fall): The inherent human capacity to make voluntary choices according to one's strongest desires and nature. This will is limited – bound by sin, corrupted in its ability to choose God apart from grace, and operating within God's sovereign permission – but it is real in making choices within those constraints.

Double Predestination: The view (often associated with later interpreters like Theodore Beza) that God actively predestines some to salvation and actively predestines others to damnation, effectively overriding any meaningful human choice in either direction.

Evidence from the Biblical Narrative: Choices Within the Plan

The Bible is replete with examples where God's sovereign call and purpose are clear, yet human beings exercise their will to accept or reject it:

Noah's Ark (Genesis 6-9):

God's Sovereign Act: God decrees judgment (the Flood) and provides salvation (the Ark). He specifically commands Noah to build it and enter it. This is an act of predestined grace for Noah and his family.

Human Choice: The people of the earth are repeatedly warned through Noah's preaching and the spectacle of the Ark's construction (2 Pet 2:5). They possess the freedom to heed the warning and seek entry. Their rejection ("they refused to believe," implied in their actions) is a genuine exercise of their will. God desired their repentance (Ezek 18:23, 32), but they chose not to enter the Ark. Predestination secured Noah's salvation; human free will accounted for the world's rejection.

Entering the Promised Land (Numbers 13-14; Deut 1:19-46):

God's Sovereign Promise: God swore to give the land of Canaan to Abraham's descendants (Gen 12:7, 15:18-21). He miraculously delivered them from Egypt, guided them, and commanded them to enter the land He had prepared.

Human Choice: Faced with the spies' report, the Israelites deliberated and chose not to enter (Num 14:1-4). They explicitly rejected God's command and promise. While God judged their disobedience, their refusal was a genuine act of their collective will. God's predestined plan to give the land eventually stood firm (Joshua leads the next generation in), but the timing and who would enter immediately was impacted by their sinful choice. They had the freedom to obey or disobey the command to enter at that time.

"Do Not Quench the Spirit" (1 Thessalonians 5:19)

Passages like 1 Thessalonians 5:19, Acts 7:51 ("You stiff-necked people... you always resist the Holy Spirit!"), and Ephesians 4:30 ("Do not grieve the Holy Spirit") imply humans can resist God's promptings. People can resist God's grace. People are free to resist or accept this grace. It suggests humans have moral agency to reject God’s work.

Salvation requires a willing response (John 3:16; Rev. 3:20).

Salvation is offered to all, but not all accept it.“Do not quench the Spirit” includes resisting the Spirit's saving work (Acts 7:51: "You always resist the Holy Spirit"), not just sanctifying work. That means:

People can resist God's offer of salvation, even though God desires all to be saved (1 Tim. 2:4, 2 Pet. 3:9).

The Spirit convicts, draws, and urges — but does not force anyone to believe.

“Today, if you hear His voice, do not harden your hearts.” (Hebrews 3:15). We must respond in faith, not harden our hearts.

“Do not quench the Spirit” shows people can suppress the Spirit’s influence — including conviction and guidance.

The Crux: Salvation and Faith

This principle extends to the most critical choice: responding to the Gospel.

God's Sovereign Grace: Salvation is entirely initiated by God. No one seeks God on their own (Rom 3:11). The Father draws people to Christ (John 6:44), the Spirit convicts and regenerates (John 3:5-8, Titus 3:5), and Christ's sacrifice is the sole basis for redemption (Eph 2:8-9). Election and predestination are real (Rom 8:29-30, Eph 1:4-5).

Human Response: Yet, the call to "repent and believe" is universal and sincere (Mark 1:15, Acts 17:30, 1 Tim 2:4). People are held responsible for rejecting the Gospel (John 3:18-19, 2 Thess 1:8). This implies a genuine capacity to hear, understand the offer, and make a choice – a "yes" or "no" – based on their will. While the ability to choose savingly comes only through grace enabling a previously dead will (Eph 2:1,5), grace works through the will, not by obliterating it. The believer willingly receives Christ (John 1:12).

Distinguishing from Double Predestination (Beza vs. Calvin's Nuance)

Double Predestination (Beza): Sees God's decree as equally active in reprobation (damnation) as in election. Humans are essentially passive objects, their choices mere manifestations of a divine decree that overrides their will. Responsibility becomes difficult to reconcile logically.

This View (Closer to Calvin's Intent): Affirms God's active predestination to salvation (election). Regarding those who perish, God passively permits them to follow their own sinful, rebellious wills – the natural consequence of their corrupted nature which He did not actively cause but justly allows within His sovereign plan (Rom 1:24, 26, 28; Acts 14:16). God ordains the framework of salvation and judgment, and humans make real choices within that framework. Calvin himself spoke of the will being "bound" by sin, not non-existent, and emphasized human responsibility alongside divine sovereignty (Institutes I.18, II.2-5). He argued against fatalism.

The Harmonious Landscape: Sovereignty and Freedom

Scripture affirms both divine sovereignty (Phil. 1:6) and human responsibility (Phil. 2:12–13). Even Calvinists acknowledge "means" (preaching, warnings) as essential to God’s plan. Predestination and human free will are not contradictory forces on a flat plane; they exist in a divine hierarchy. God is the sovereign Creator and Sustainer. His predestining decree encompasses all events, including the free choices of His creatures. He ordains that choices will be made freely. Our freedom operates within the boundaries of His ultimate purpose, like a river flowing within divinely ordained banks towards its destined sea.

God's sovereignty ensures His redemptive plan triumphs. Human freedom explains moral responsibility, the reality of sin, the sincerity of God's offers, and the necessity of genuine faith and repentance. We are called to trust God's sovereign grace while responding wholeheartedly to His gracious invitation with the "yes" He enables us to speak. The hills of God's sovereignty and the valleys of human choice form a single, harmonious landscape under His wise and holy rule. Regardless of theology, obedience matters. "Do not quench the Spirit" calls all believers to actively cultivate sensitivity to God’s work.

Let me ask you some questions.

We have various forms of Reformed theology; please give room for disagreement on secondary issues; are you a "seven-points Calvinist"?  TULIP + VPP + KJV.  Do you have "Six-Solas"?  There are only five solas, but you put in KJV only. 

What kind of extreme theology do you hold?  Do you have an aggressive manner?  Do you claim to always hold the most-correct biblical truth? Are you exclusive and divisive?  Do you despise Dr. J.I. Packer and Dr. Martyn Lloyd-Jones?  Do you understand the theory of predestination?  Are you arguing that certain people are predestined for hell?  Are you friends with Aristotle and John Piper?  Do you consider yourself a hyperCalvinist?

It seem we did not always agree on every aspect.

Cornelius, a centurion in what was known as the Italian Regiment

Acts 10:1-2

Cornelius Calls for Peter

1 At Caesarea there was a man named Cornelius, a centurion in what was known as the Italian Regiment. 2 He and all his family were devout and God-fearing; he gave generously to those in need and prayed to God regularly.

Cornelius (Acts 10), represents a crucial bridge between Judaism and the Gentile world in the early Church. Let's break down his background and significance:

 

1. Who was Cornelius?

Cornelius is introduced in Acts 10 as a Roman centurion (commander of 100 soldiers) of the Italian Cohort stationed in Caesarea Maritima, a major Roman administrative capital in Judea. Caesarea was a predominantly Gentile, Hellenistic city with a significant Jewish minority and a large synagogue. This environment fostered interaction between Jews and sympathetic Gentiles. As a centurion, he held significant authority and respect. Centurions were often the backbone of the Roman army, known for discipline and leadership. Although a Gentile (non-Jew), he is described as a "devout man who feared God" along with his household.

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2. Was Cornelius using the Septuagint to read the Old Testament?

Yes, most likely. Cornelius used the Septuagint (LXX).

• Language and context: As a Gentile living in a Hellenized region (Caesarea), Cornelius would not have spoken Hebrew or Aramaic fluently. The Septuagint (LXX) — a Greek translation of the Hebrew Scriptures Old Testament — was widely used by Greek-speaking Jews and "God-fearers" like Cornelius.
• Evidence: The use of the Septuagint in the early church is well attested. Many New Testament quotations of the Old Testament align more closely with the Septuagint than with the Hebrew Masoretic Text.
• The Septuagint was:
• The scripture of Greek-speaking Jews throughout the diaspora. The version read aloud in synagogues attended by God-fearers like Cornelius. The primary means by which Gentiles interested in Judaism encountered the God of Israel, His laws, and His promises.
• His understanding of God, ethics, prophecy, and the hope for redemption would have been shaped entirely through the LXX and the teachings of the synagogue in Caesarea.

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3. How did they believe in God?

Cornelius represents a class of Gentiles known as “God-fearers” (Greek: phoboumenos ton Theon), this was a well-recognized category in the 1st-century Greco-Roman world, particularly in diaspora Jewish communities, who:

• Believed in the one God of Israel, rather than the pantheon of Roman gods.
• Attended synagogue services and were drawn to Jewish ethics and monotheism. Deep respect and awe for the God of Israel ("God-fearing").
• Accepted much of Jewish belief and practice but often did not fully convert (e.g., did not undergo circumcision).
• Practiced moral discipline, prayer, and almsgiving — traits highly esteemed in Judaism. Adherence to the high ethical standards derived from Jewish law (as understood through the LXX and synagogue teaching), particularly emphasizing prayer, almsgiving, and justice (Acts 10:2, 4, 22).

Cornelius’ belief in God was shaped by exposure to Jewish worship and Scripture, mediated through Greek (i.e., the Septuagint), and likely influenced by interactions with Jewish communities in Caesarea.

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4. Why were they called “devout” and “God-fearing”? Who was their God?

• “Devout” (Greek: eusebēs) referred to someone pious, reverent toward God, often applied to those who practiced prayer, fasting, and almsgiving. A genuine desire to know and serve this God faithfully, even without formal conversion to Judaism.
• “God-fearing” indicated a Gentile who revered the God of Israel, attended synagogue, and respected Jewish law and customs. His devotion wasn't superficial; it permeated his life (prayer "continually"). His actions (almsgiving, righteous conduct) demonstrated the reality of his faith.
• Their God was the God of Abraham, Isaac, and Jacob — the God of Israel — whom they worshipped without idol worship. Cornelius worshipped the God of Israel, Yahweh.

The Jewish community in Caesarea respected him for his genuine adherence to core Jewish beliefs and ethics (Acts 10:22 - "respected by all the Jewish people"). He lived according to the "Noachide Laws" (ethical commandments seen as binding on all humanity) and likely observed some Jewish practices (prayer times, dietary restrictions?).

God Himself acknowledged Cornelius's prayers and alms as acceptable offerings (Acts 10:4), showing that true faith was recognized by God even before formal inclusion in the covenant community through Christ.

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5. How did they pray to God?

Cornelius's prayer life was modeled on Jewish piety, learned through association with the synagogue. Cornelius likely followed Jewish prayer customs:

• At set times: Acts 10:3 says Cornelius saw a vision “at the ninth hour” (3:00 p.m.), a traditional Jewish prayer time (cf. Acts 3:1). Prayers would include praise for the one true God, thanksgiving, confession, intercession, and likely reading/meditation on the Septuagint. His prayers reflected his reverence and dependence on the God of Israel.
• Facing Jerusalem: Devout Gentiles often imitated Jewish customs, including the direction of prayer.
• With fasting and almsgiving: These were part of Jewish expressions of repentance and devotion (see Acts 10:2, 30–31).
• In a monotheistic, reverent tone, avoiding polytheistic practices typical of Roman religion.

Above all, it was a genuine, personal communication with God, as evidenced by God's direct response. His prayers were received by God as a memorial offering (Acts 10:4), echoing Old Testament sacrificial language.

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6. How did they interact with the Hebrew-speaking Apostles?

Cornelius and other Gentile believers had increasing interaction with Jewish believers:

• The Language Barrier: The Apostles were primarily Aramaic-speaking (Hebrew was largely liturgical) Jews from Galilee/Judea. Cornelius was a Greek-speaking Gentile. Direct communication would have been difficult.
• Language mediation: Greek was the lingua franca of the Roman world, and most Apostles (especially in Acts) would have had at least some proficiency in Greek, especially those like Philip, Peter, or Paul, who moved in Hellenistic regions.
• Divine Intervention: God orchestrated the meeting through visions to both Cornelius and Peter (Acts 10:3-16, 10:9-16). This was essential to overcome Peter's deeply ingrained Jewish reservations about associating closely with Gentiles (Acts 10:28).
• Peter’s interaction (Acts 10): When Cornelius sent for Peter, the encounter was respectful and reverent (Cornelius even bows to Peter), and Peter affirms that God shows no partiality.
• Theological tension: The episode prompted a important shift — Gentiles could receive the Holy Spirit without becoming full proselytes (Acts 10:44–48). This challenged Jewish norms and prompted the Jerusalem Council (Acts 15) to decide how Gentiles should be included in the Church.
• The Holy Spirit Transcends Language: The most crucial interaction wasn't linguistic but spiritual. The Holy Spirit fell upon Cornelius and his Gentile household before baptism, while Peter was speaking (Acts 10:44-46). This miraculous event, accompanied by glossolalia (speaking in tongues), was the ultimate divine validation for Peter and the Jewish believers with him – God had accepted these Gentiles as Gentiles. Language became secondary to the evident work of the Spirit.
• Cornelius and others were baptized and accepted as full members of the community — a revolutionary move in the early church.

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Conclusion

Cornelius represents a bridge between Judaism and Christianity:

He was a Greek-speaking Gentile drawn to Jewish monotheism. He was a devout, monotheistic Gentile "God-fearer" deeply influenced by Hellenistic Judaism through the Septuagint and synagogue teaching. He worshipped the God of Israel with sincere prayer and ethical living, earning the respect of the Jewish community. His divinely orchestrated encounter with Peter, overcoming significant cultural and linguistic barriers, demonstrated decisively that the Gospel and the gift of the Holy Spirit were for Gentiles as well as Jews, fundamentally shaping the identity and mission of the early Church. He stands as an important figure in the transition from a Jewish sect to a universal faith. His story in Acts 10 is important: it marks the breaking down of the wall between Jews and Gentiles in the early Church.

Through Cornelius, we see that the Gospel was reaching beyond the ethnic boundaries of Israel — in fulfillment of the prophecies that God’s salvation would go to the ends of the earth.

That is why the New Testament was written in Greek, not in Teochew or English! 

English didn’t exist yet — it evolved much later, around 1,000 years after the New Testament period.

If the New Testament had been written in Teochew, only a small regional audience could have read it. But written in Greek, it was positioned to change the world.