# “Salvation Is of the LORD”: A Case for Embracing Calvinism *By Adam Malin* *Date: August 12, 2025* [Audio Overview](https://notebooklm.google.com/notebook/1603379e-4921-491f-b9c6-89f446eef9fe?artifactId=54026df5-816b-4ac9-abf7-2d968edb4d13) [Video Overview](https://youtu.be/j-HlMNpZyX8)  ## Thesis Scripture interpreting Scripture establishes that the Reformed doctrine of salvation accords with the Bible’s clearest didactic loci—John 6; Romans 8–9; Ephesians 1; John 10; Jeremiah 31; Ezekiel 36. Within the frame confessed by the Westminster Standards—Holy Scripture as the supreme judge (WCF 1), God’s eternal decree (WCF 3), and the one Covenant of Grace, differently administered under law and gospel (WCF 7.5–6)—God effectually calls, particularly redeems, and preserves His people to the end (WCF 10; 8; 17). The texts themselves teach divine initiative and certainty: the Father gives a people to the Son, the Son redeems them, and the Spirit effectually draws and seals them (John 6:37–45; Romans 8:29–30; Ephesians 1:3–14; John 10:27–29; Jeremiah 31:31–34; Ezekiel 36:26–27, KJV). By confession, God “from all eternity…ordain\[s] whatsoever comes to pass” (WCF 3.1) and “neither are any other redeemed by Christ, effectually called… and saved, but the elect only” (WCF 3.6; 10.1).   **All Scripture citations are from the KJV.** ## Method: Exegesis, Not Systems First The method proceeds by (1) reading words in canonical and literary context, (2) prioritizing passages where Scripture directly explains salvation (John 6; Romans 8–9; Ephesians 1; John 10; Ezekiel 36; Jeremiah 31), and (3) harmonizing the universal, sincere gospel offer with God’s particular saving purpose, heeding the Creator–creature distinction: “The secret things belong unto the LORD our God: but those things which are revealed belong unto us…” (Deuteronomy 29:29). The Confession locates such judgments under Scripture’s supremacy: controversies are finally resolved by “the Holy Spirit speaking in the Scripture” (WCF 1).  --- ## The Covenant Framework (Why It Matters) The Westminster Confession frames salvation covenantally: * **Covenant of Works (with Adam).** The Confession states: “The first covenant made with man was a covenant of works” (WCF 7.2). By this arrangement life was promised to Adam “upon condition of perfect and personal obedience,” revealing the law’s condemning power apart from grace (cf. Romans 3:20; 5:12–19).  * **One Covenant of Grace—differently administered.** The same gracious covenant runs through redemptive history, administered “under the law” and “under the gospel,” yet “for substance” one and the same (WCF 7.5–6). This affirms continuity from promise to fulfillment in Christ (Galatians 3:8, 16, 29).   * **Christ the Mediator and Surety.** The Confession identifies the Lord Jesus as the Mediator—“to whom…\[the Father] did from all eternity give a people, to be his seed; and to be by him in time redeemed, called, justified, sanctified, and glorified” (WCF 8.1). Scripture names Him the “surety of a better testament” (Hebrews 7:22), grounding particular redemption and its certain application (John 10:11, 27–29).  * **The visible church and the covenant line.** The visible Church “consists of all throughout the world that profess the true religion, together with their children,” the house and family of God under Christ’s kingship (WCF 25.2). This expresses the covenant’s household scope in the administration of the gospel.  * **Sacraments across the ages.** The Confession teaches sacramental unity: “The sacraments of the Old Testament…were, for substance, the same with those of the New” (WCF 27.5). Hence baptism succeeds circumcision as the initiatory sign of covenant membership; accordingly, “not only those that do actually profess faith… but also the infants of one, or both, believing parents are to be baptized” (WCF 28.4) (cf. Genesis 17:7; Acts 2:39; Colossians 2:11–12).   **Why this matters for soteriology.** Read within this covenantal frame, the doctrines of election, redemption, effectual calling, and perseverance remain centered on Christ’s mediatorship and the triune decree. The Confession explicitly ties decree to means: those elected “are redeemed by Christ… effectually called… justified, adopted, sanctified, and kept by His power” (WCF 3.6). Effectual calling is applied by Word and Spirit—enlightening the mind, removing the heart of stone, and renewing the will (WCF 10.1; John 6:37–45; Ezekiel 36:26–27). Preservation is certain: “They… can neither totally nor finally fall away… but shall certainly persevere… and be eternally saved” (WCF 17.1; John 10:27–29; Romans 8:30).   --- ## Total Depravity (Radical Corruption and Inability) **What the text says.** Scripture teaches that fallen man is **dead** in sin and unable to receive spiritual truth apart from sovereign grace: “And you hath he quickened, who were dead in trespasses and sins” (Ephesians 2:1–3); “the natural man receiveth not the things of the Spirit of God… neither can he know them” (1 Corinthians 2:14); “There is none that seeketh after God” (Romans 3:11). Regeneration is monergistic: believers are “born… of God” (John 1:13), and the Spirit’s life-giving work is sovereign and prior, “like” the wind (John 3:5–8). **Implication.** Because man cannot come, salvation begins with God’s initiative according to covenant promise: “A new heart also will I give you… and I will cause you to walk in my statutes” (Ezekiel 36:26–27). **Clarification (accountability ≠ ability).** General revelation leaves all men “without excuse” (Romans 1:20), yet does not impart saving ability. Jeremiah 29:13 addresses covenant exiles and promises restoration within that covenant context. Titus 2:11’s grace that has “appeared to all men” stands within a paragraph enumerating **all sorts** of persons (Titus 2:1–10); the saving “teaching us” is directed to believers. None of these texts overturn the doctrine of inability (Ephesians 2:1–3; 1 Corinthians 2:14). --- ## Unconditional Election (God’s Purpose Determines the People) **What the text says.** Election is eternal, gracious, and sovereign: God “hath chosen us in him before the foundation of the world… having predestinated us… according to the good pleasure of his will” (Ephesians 1:4–5, 11). The apostolic argument locates the cause in God’s purpose, not human works: before birth, “that the purpose of God according to election might stand… The elder shall serve the younger… I will have mercy on whom I will have mercy” (Romans 9:11–16, 18). Election issues in faith: “as many as were ordained to eternal life believed” (Acts 13:48). Those whom the Father **gives** to the Son **come** (John 6:37, 39, 44). **Foreknowledge in Romans 8.** The “golden chain” binds the same people from foreknowledge to glorification: “For whom he did **foreknow**, he also did predestinate… moreover whom he did predestinate, them he also **called**… **justified**… **glorified**” (Romans 8:29–30). If “foreknow” were bare foresight of **all** persons, the chain would entail universal salvation. Scripture uses “know” covenantally and personally (e.g., “You only have I **known**,” Amos 3:2); thus **foreknowledge = fore-love** of a people in Christ. **Common objections answered.** “Whosoever believeth” (John 3:16) states the instrument of reception, not the cause of God’s choice; Calvinism gladly affirms that all who believe are saved, and John 6:37 explains why they believe (the Father gives and draws). In 1 Timothy 2:4, “all men” occurs within an exhortation to pray “for all… for kings” (1 Timothy 2:1–2), naturally indicating **all sorts/classes**, not every individual without exception. In 2 Peter 3:9, the patience of God is directed “to **us-ward**” (the beloved; 2 Peter 3:1, 8–9), i.e., that none of His people will perish. Second Peter 1:10 urges the pursuit of **assurance by fruit**, not that diligence causes election. Romans 10:13’s “whosoever shall call” is true, and the Apostle immediately ties such calling to God-ordained **means** (Romans 10:14–17). A strictly **corporate-only** reading of Romans 9 fails to account for the Apostle’s explicit focus on **individuals** (Isaac/Ishmael; Jacob/Esau) and his potter-clay argument (Romans 9:18–23). > A fuller treatment appears in *Predestination, “All,” and a Definite Gospel*: [https://hedgedoc.malin.onl/s/GhrguFa9T](https://hedgedoc.malin.onl/s/GhrguFa9T) --- ## Clarifying Election & Reprobation (Asymmetry) **Election positive; reprobation by preterition.** Scripture teaches an **asymmetry** in God’s decree. Election is positive and gracious: God effectually grants new hearts, repentance, and faith to the elect (Ezekiel 36:26–27; Philippians 1:29; John 6:37). With respect to the rest, God **passes over**—leaving them to their chosen darkness—and He judges **for their sin** (John 3:19; Romans 2:5–8). This preserves the holiness of God: He is not the author of sin (James 1:13; 1 John 1:5). He hardens judicially and righteously (Romans 9:18), while sinners freely love the darkness they have chosen (John 3:19). **Romans 9 in focus.** The Apostle anticipates the charge of unfairness and answers by asserting God’s sovereign right as Potter, together with the reality that vessels of wrath are endured “with much longsuffering” and are “fitted to destruction” in relation to their sin, whereas vessels of mercy are prepared by God for glory (Romans 9:18–23). The text holds together divine freedom and human responsibility without confusion. --- ## Particular Redemption (Definite Atonement, New-Covenant in Scope and Power) **What the text says.** Scripture locates the design of Christ’s death in the **actual salvation** of a particular people: “he shall save **his people** from their sins” (Matthew 1:21); the Shepherd “giveth his life **for the sheep**” (John 10:11, 15); Christ “loved the church, and gave himself **for it**” (Ephesians 5:25). Atonement and intercession are coextensive: those for whom He died are those for whom He pleads, the elect against whose charge none can stand (Romans 8:33–34; cf. John 17:9). **Universal language in context.** “World” (John 3:16) heralds the **worldwide** reach of God’s saving purpose—beyond Israel to the nations. “Propitiation… for the sins of the whole world” (1 John 2:2) assures that Christ’s propitiation extends **beyond** the immediate audience to every nation (John 11:51–52; Revelation 5:9), not that each individual is actually propitiated (which would entail universalism). “I… will draw **all** men” (John 12:32) appears as Greeks seek Jesus (John 12:20–21), signaling **all kinds**—Jew and Gentile. In classic terms, the atonement is **sufficient** for all and **efficient** for the elect; and Scripture binds the efficacy of His death to the scope of His intercession (Romans 8:32–34; John 17:9). **Payoff.** Where Christ has borne guilt, God does not require its payment twice. “There is therefore now no condemnation” for those in Him, because the cross and advocacy secure their standing (Romans 8:1, 32–34). Assurance rests on the cross’s **effectiveness**, not on fluctuating emotion. --- ## Effectual Calling (Irresistible Grace: The Spirit Makes the Gospel Effective) **What the text says.** Scripture declares that those given by the Father to the Son **shall come** to Him, and none who come are cast out (John 6:37). The same ones who are drawn are “raised up at the last day,” identifying a saving draw inseparable from final glory (John 6:44). In this saving call, justification follows necessarily (Romans 8:30). The narrative example accords: the Lord **opened** Lydia’s heart so that she attended to the apostolic word (Acts 16:14). **On “draw” (*helkō*).** In John 6:44 the verb denotes a decisive pull that secures the result in view—“and I will raise him up at the last day.” Its ordinary usage confirms a compelling action (John 21:6, 11; Acts 16:19; James 2:6); thus those drawn in this sense **come** and are **kept**. **Resisting and the two calls.** Men “do always resist the Holy Ghost” in the **external** call (Acts 7:51); yet the **internal** call overcomes resistance by new-covenant efficacy: God writes His law on the heart and effectually brings His people to the knowledge of Himself (Jeremiah 31:33–34; Hebrews 8:10–11). --- ## Perseverance of the Saints (Kept by God Through Faith) **What Scripture teaches.** Christ guarantees the final safety of His own: “My sheep hear my voice… and **they shall never perish**; neither shall any man pluck them out of my hand… **\[nor] out of my Father’s hand**” (John 10:27–29). Believers are “**kept by the power of God through faith unto salvation**” (1 Peter 1:5). The same people are foreknown, predestined, **called**, **justified**, and **glorified**—an unbroken golden chain (Romans 8:29–30). **What Westminster affirms.** All truly united to Christ “can neither totally nor finally fall away,” but shall certainly persevere, their preservation resting on God’s eternal love in election, Christ’s merit and intercession, the Spirit’s indwelling, and the covenant of grace (WCF 17.1). Yet real believers may, through temptation, remaining corruption, and neglect of the appointed means, fall into grievous sins for a time; God recovers them by fatherly chastening, so they are not utterly cast down (WCF 17.3). **How the warning texts function.** Hebrews speaks of those who have **tasted** covenant privileges and then fall away (Hebrews 6:4–6). John explains such departures: “They went out from us, but they were **not of us**” (1 John 2:19). These warnings are among the **means** God uses to keep His people watchful and dependent; they do not annul Christ’s promise to preserve His sheep or the Father’s power to keep them. **Bottom line.** Perseverance is God’s work in His saints, **through faith** and by His appointed means; therefore no true believer will finally be lost (John 10:27–29; 1 Peter 1:5; WCF 17). --- ## The Free Offer and the Ordained Means (Sincerity, Not Fatalism) **Sincere, universal offer.** Scripture declares a genuine offer to **every creature**: “whosoever will, let him take the water of life freely” (Revelation 22:17; cf. Mark 16:15; John 3:16; Romans 10:13). All who come are received without exception (John 6:37). Compatibilism explains **why** any will come: God makes His people willing in the day of His power (Psalms 110:3), opening the heart to attend the Word (Acts 16:14). **Means matter.** God ordains **means** as well as the end: preaching, prayer, evangelism, and discipleship are appointed instruments (Romans 10:14–17; 1 Corinthians 1:21). The apostolic pattern is missional, not fatalistic: “I endure all things for the **elect’s sakes**, that they may also obtain the salvation” (2 Timothy 2:10). Election fuels the work; it never replaces it. --- ## Bare Foresight vs. Predestination (Side-by-Side) * **Bare Foresight View.** This view asserts that God merely foresees future human choices and then “predestines” by acknowledging them. * **Challenge.** Romans 8:29–30 binds the same people from **foreknowledge** to **glorification** in an unbreakable chain. If “foreknow” were bare foresight of everyone’s future faith, the chain would entail universal salvation, which Scripture denies (cf. Matthew 7:13–14). * **Westminster (Reformed) View.** God’s decree is not conditioned on foreseen acts: He “hath not decreed any thing because He foresaw it as future, or as that which would come to pass upon such conditions,” but “worketh all things after the counsel of His own will” (WCF 3.2; cf. Ephesians 1:11). Those foreknown are predestined, effectually **called**, **justified**, and **glorified** (WCF 10.1; Romans 8:29–30). --- ## A Simple Exegetical Synthesis (Key Texts Together) * **John 6.** The Father **gives** a people to the Son; those given **shall come**; those who come are **kept** (John 6:37–39, 44–45, 65). Free offer and sovereign grace meet: “him that cometh to me I will in no wise cast out” (John 6:37). * **Romans 8–9.** From foreknowledge to glorification stands an unbroken chain (Romans 8:29–30). God’s purpose of election holds “not of works, but of him that calleth” (Romans 9:11–16, 18). Divine sovereignty and human accountability are upheld together (Romans 9:18–23). * **Ephesians 1.** Election and predestination arise “according to the good pleasure of his will… to the praise of the glory of his grace” (Ephesians 1:4–6, 11). * **Jeremiah 31 / Ezekiel 36.** The New Covenant **creates** the response it commands; therefore the elect persevere (Jeremiah 31:33–34; Ezekiel 36:26–27). * **John 10.** Christ knows His sheep, lays down His life for them, and none can snatch them from His or the Father’s hand (John 10:11, 14–16, 27–29). --- ## Objections Addressed: A Strict-Exegesis Reply (Point-by-Point) ### 1) **Total Depravity vs. Accountability (Romans 1; Psalms 19; Jeremiah 29:13; Titus 2:11)** * **Accountability ≠ Ability.** Romans 1 teaches that general revelation leaves all “without excuse” (Romans 1:20), not that sinners possess saving power to repent apart from grace. Scripture declares that “the world by wisdom knew not God” (1 Corinthians 1:21), the natural man **cannot** receive the things of the Spirit (1 Corinthians 2:14), and that we are **dead** in sins (Ephesians 2:1–3). * **Jeremiah 29:13** addresses covenant exiles who belong to the LORD; it promises restoration upon heart-seeking within that covenant context, not a denial of inability under sin. * **Titus 2:11** (“the grace of God that bringeth salvation hath appeared to all men”) sits in a paragraph listing **all kinds** of persons (older men, older women, young women, young men, servants; Titus 2:1–10). The appearing is universal in **scope**, while the saving “teaching **us**” (Titus 2:12) is directed to believers. ### 2) **Unconditional Election vs. John 3:16; 2 Peter 1:10; Romans 10:13; “Corporate” Romans 9** **John 3:16.** “Whosoever believeth” identifies the **instrument** of reception, not the **cause** of believing. The apostolic witness explains the cause elsewhere: those who believe do so because the Father **gives** them to the Son and **draws** them effectually (John 6:37, 44). **2 Peter 1:10.** “Make your calling and election sure” addresses **assurance by fruit**, not the **causation** of election. Scripture grounds the decree solely in God’s purpose of grace, not in human diligence (Ephesians 1:4–5; 2 Timothy 1:9). **Romans 10:13.** “Whosoever shall call upon the name of the Lord shall be saved” is immediately joined to God-ordained **means**: preaching heard and believed (Romans 10:14–17). The heart’s receptivity is God’s gift, as exemplified in Lydia, “whose heart the Lord opened” (Acts 16:14). **Romans 9.** Paul’s burden concerns **persons** (Romans 9:1–3). He reasons from **individuals**—Isaac and Ishmael, Jacob and Esau—and concludes, “not of him that **willeth**, nor of him that **runneth**, but of God that sheweth mercy” (Romans 9:16). Corporate blessing flows from God’s prior choice of **people**; the potter-clay image underscores unconditional mercy and sovereign hardening (Romans 9:18–23). --- ### 3) **Particular Redemption vs. 1 John 2:2; John 1:29; John 12:32** **1 John 2:2.** “Not for **ours only**, but also for the sins of the **whole world**” assures that Christ’s propitiation extends **beyond** the immediate audience to **all nations** (cf. John 11:51–52; Revelation 5:9). It does not teach that each individual is actually propitiated, which would entail universal salvation. **John 1:29; John 3:16–17.** These texts herald the **worldwide scope** of Christ’s mission. The Reformed reading affirms the atonement’s **sufficiency** for all and its **efficacy** for the elect (John 10:11, 15; Matthew 1:21; Ephesians 5:25). **John 12:32.** “I… will draw **all** men” appears as Greeks come seeking Jesus (John 12:20–21) and naturally signifies **all kinds**—Jew and Gentile. John’s usage of *helkō* elsewhere denotes a **decisive** draw (John 6:44; 21:6, 11; cf. Acts 16:19; James 2:6). --- ### 4) **Effectual Calling vs. Acts 7:51; Matthew 23:37** **Two calls.** The **external** call of the gospel can be and often is **resisted** (Acts 7:51); the **internal** call issued in God’s time results in faith and justification (Romans 8:30; John 6:37). This is illustrated when “the Lord opened” Lydia’s heart to heed the preached Word (Acts 16:14). **Matthew 23:37.** “How often would I… and **ye would not**” rebukes Jerusalem’s leaders whose hardness hindered **thy children** (those under their care). The lament indicts covenant leadership; it does not overturn the promise that all whom the Father gives to the Son **shall come** (John 6:37). --- ### 5) **Perseverance vs. Hebrews 6:4–6; Galatians 5:4; 2 Peter 1:10** **Hebrews 6:4–6.** The description concerns those who **tasted** covenant privileges and then fell away. John interprets such departures: “They went out from us, but they were **not of us**” (1 John 2:19). The warnings are **means** by which God keeps His own. **Galatians 5:4.** “Ye are fallen from grace” denotes a turn from the **principle** of grace to law for justification, not the loss of regeneration. **Assurance and means.** Texts of assurance—Christ’s promise and the Father’s power (John 10:27–29), the unbreakable chain (Romans 8:29–39), and being “kept by the power of God through faith” (1 Peter 1:5)—establish final preservation. Diligence in godliness (2 Peter 1:10) is the ordained **pathway** to assurance, not a contingency upon which election depends. --- ### 6) **God’s Universal Will vs. Particular Grace (2 Peter 3:9; 1 Timothy 2:4; Deuteronomy 30:19; Revelation 22:17)** * **Second Peter 3:9** addresses the **beloved** (2 Peter 3:1, 8) and teaches that God is longsuffering **to us-ward**, not willing that **any of us** should perish, but that **all** should come to repentance—i.e., none of His people will be lost. * **First Timothy 2:1–6** frames “all men” within prayer for **all kinds** (including kings), because there is **one** Mediator for **all sorts**. * **Deuteronomy 30:19** issues covenant **duty** to Israel; duty never implies native **ability** under sin (cf. Romans 8:7–8). * **Revelation 22:17** sets forth a sincere, universal invitation; Calvinism gladly affirms this. The one who **wills** to come does so because God has made him willing (Psalm 110:3). ### 7) **Is God the Author of Sin? Is Love “Impartial”?** * Scripture denies that God authors sin (James 1:13; 1 John 1:5). The Bible holds together divine sovereignty and human responsibility (Genesis 50:20; Acts 2:23) without making God the doer of evil. * God’s love is both **general** (Matthew 5:45) and **particular** (Deuteronomy 7:7–8; John 13:1; Ephesians 5:25). Distinguishing a special, saving love for His people is biblical, not unjust partiality. --- ## Final Word: Humility, Confidence, and Zeal “Salvation is of the LORD” (Jonah 2:9) humbles the proud (1 Corinthians 1:29), steadies the weary (Philippians 1:6), and sends forth the church with confidence: the gospel will gather **all** whom the Father has given to the Son (John 6:37; Acts 18:10). This is not fatalism; it is the warm engine of missions and holiness. ## Conclusion Measured by strict exegesis and framed by the **Westminster Confession of Faith**—God’s eternal decree (WCF 3), the one Covenant of Grace “differently administered” under law and gospel (WCF 7), effectual calling (WCF 10), and the certain perseverance of the saints (WCF 17)—**Calvinism best accounts for the Bible’s own explanations of salvation**. It upholds the free and sincere offer of the gospel to **every creature** (Mark 16:15) while ascribing all glory to God for every sinner who believes (Ephesians 2:8–9). # Appendix: Reformed Rebuttals to Common Dispensational/Traditionalist Objections ## 1) “Jeremiah 31 is only for national Israel; the church isn’t the New Covenant.” **Reply.** The New Testament locates New-Covenant blessing in the church’s present salvation. The Lord institutes the Supper declaring, “This cup is the **new testament** in my blood” (Luke 22:20; 1 Corinthians 11:25), identifying His death as the covenant’s ratification for His disciples. Hebrews cites **Jeremiah 31:31–34** and concludes that the New Covenant is now enacted and the old made obsolete, “ready to vanish away” (Hebrews 8:6–13; 10:14–18). The apostles describe their ministry as **“ministers of the new testament”** (2 Corinthians 3:6), placing gospel ministry within the New-Covenant framework. Access is applied to all believers: the church has come “to Jesus the **mediator of the new covenant**” (Hebrews 12:22–24), and He mediates it “that… the called might receive the promise of eternal inheritance” (Hebrews 9:15). In Christ, Gentiles once “aliens from the commonwealth of Israel” become **“one new man”** with Jewish believers—“fellowcitizens with the saints, and of the household of God” (Ephesians 2:11–22). Therefore, Jeremiah’s promises—law on the heart, definitive forgiveness, and a people who all know the Lord—are fulfilled in the church through Christ’s blood and the Spirit’s work now, not reserved for a separate future economy (Jeremiah 31:31–34; Hebrews 8:6–13). ([Bible Gateway][1]–[4], [6]–[7]; [Bible Study Tools][5]) --- ## 2) “Covenant of Works/Grace isn’t in the Bible’s words.” **Reply.** Scripture describes the realities these terms name. With Adam there is a probationary arrangement—life upon obedience, death upon disobedience (Genesis 2:16–17), later summarized: “The man which doeth those things shall live by them” (Leviticus 18:5; Romans 10:5; Galatians 3:12). Adam’s one trespass condemns many (Romans 5:12–19). After the fall, God promises salvation in Christ (Genesis 3:15), speaks of the “everlasting covenant” in His blood (Hebrews 13:20), and formally establishes the New Covenant (Jeremiah 31; Hebrews 8). The confessional labels identify these textual structures. --- ## 3) “Foreknowledge = foresight of faith; election is corporate ‘in Christ’.” **Reply.** Romans 8:29–30 binds the **same group** from foreknowledge to glorification; if foreknowledge were mere foresight of all who would believe, the chain would entail universal salvation, which Scripture denies. “Know” frequently signifies covenantal love set upon a people (Amos 3:2). First Peter 1:2 (“elect according to the foreknowledge of God”) ties election immediately to the Spirit’s sanctifying work **unto** obedience and the sprinkling of Christ’s blood—divine initiative, not man’s foreseen act. “Chosen **in him**” (Ephesians 1:4) identifies the **sphere** and Mediator of choice, not a nameless class self-populated by human decision; the passage speaks of persons predestinated, adopted, redeemed, and sealed (Ephesians 1:4–14). Romans 9 presses individual examples (Isaac/Ishmael; Jacob/Esau **before** doing good or evil) and addresses the fairness objection coherent only if personal salvation is in view (Romans 9:11–16, 18–23). --- ## 4) “Dead = separated, not unable; prevenient grace restores ability for all (John 1:9; 12:32; Titus 2:11).” **Reply.** Scripture defines the condition as **inability**: “the natural man receiveth not… neither **can** he know them” (1 Corinthians 2:14); “the carnal mind is not subject to the law of God, **neither indeed can be**… they that are in the flesh **cannot** please God” (Romans 8:7–8). “Dead in trespasses” (Ephesians 2:1–5) is answered by God’s unilateral quickening. In John 6, “draw” is effectual because the one drawn is the one raised (John 6:44, 65 with 6:37–39). John 12:32 (“draw **all** men”) occurs as **Greeks** approach (John 12:20–21), signaling all **kinds** (Jew and Gentile), not every individual without exception. Titus 2:11 stands amid “all sorts” (Titus 2:1–10); the saving “teaching **us**” (Titus 2:12) addresses believers. --- ## 5) “Faith comes before regeneration (John 1:12; Ephesians 1:13; Galatians 3:2).” **Reply.** John 1:12–13 links receiving Christ to the prior cause—new birth “not of the will of man, but of God.” The Lord opens the heart **so that** the word is heeded (Acts 16:14). Ephesians 1:13 gives the order of **experience** (hearing, believing, sealing), not the **cause** of life from above; the Spirit’s renewing work enables faith (Ezekiel 36:26–27; John 3:5–8). Regeneration and faith are inseparable; regeneration is the root, faith the first act. --- [1]: https://www.biblegateway.com/passage/?search=Luke+22%3A20%2CHebrews+8%3A13%2CHebrews+9%3A15&version=KJV&utm_source=chatgpt.com "Bible Gateway passage: Luke 22:20, Hebrews 8:13, Hebrews 9:15 - King ..." [2]: https://www.biblegateway.com/passage/?search=Hebrews+10%3A14-18&version=KJV&utm_source=chatgpt.com "Hebrews 10:14-18 KJV - For by one offering he hath perfected - Bible ..." [3]: https://www.biblegateway.com/passage/?search=2+cor+3%3A6&version=NIV%3BKJV&utm_source=chatgpt.com "2 cor 3:6 NIV;KJV - He has made us competent as ministers - Bible Gateway" [4]: https://www.biblegateway.com/passage/?search=Hebrews+9%3A15%2CHebrews+12%3A24&version=KJV%3BNIV&utm_source=chatgpt.com "Hebrews 9:15,Hebrews 12:24 KJV;NIV - And for this cause he is the ..." [5]: https://www.biblestudytools.com/kjv/hebrews/12-24.html?utm_source=chatgpt.com "Hebrews 12:24 KJV - \"And to Jesus the mediator of the new covenant, and...\"" [6]: https://www.biblegateway.com/passage/?search=ephesians+2%3A11-22&version=KJV&utm_source=chatgpt.com "Bible Gateway passage: Ephesians 2:11-22 - King James Version" [7]: https://www.biblegateway.com/passage/?search=Jeremiah+31%3A31-34%2CHebrews+8%3A6-13&version=KJV&utm_source=chatgpt.com "Jeremiah 31:31-34,Hebrews 8:6-13 KJV - Behold, the days come, saith the ..." ## 6) “Atonement is unlimited in extent (1 John 2:2; 1 Timothy 2:6; Hebrews 2:9; 2 Peter 2:1).” **Reply.** Scripture supports the classical distinction: **sufficiency for all**, **efficiency for the elect**. * **1 John 2:2.** “Not for **ours only**, but also for the **whole world**” extends propitiation beyond the writer’s immediate circle to **all nations** (cf. John 11:51–52; Revelation 5:9), not to every individual actually propitiated—which would imply universalism. * **1 Timothy 2:6.** “Ransom for all” stands within the flow of “all **men**… for kings” (1 Timothy 2:1–2), indicating **all kinds/classes**. * **Hebrews 2:9.** The surrounding context defines the beneficiaries as “many sons,” “brethren,” and “the sanctified” (Hebrews 2:10–13). * **2 Peter 2:1.** The term **despotēs** (“Master”) echoes covenant-Owner language (cf. Deuteronomy 32:6). The false teachers “deny” the Master who **claims** them by covenant place; their end demonstrates they were never savingly cleansed (2 Peter 2:20–22). Scripture elsewhere binds death and intercession to “God’s elect,” marking a coextensive, effective redemption (Romans 8:32–34). --- ## 7) “A universal offer isn’t sincere if Christ didn’t die for all.” **Reply.** The gospel offer publishes God’s **revealed will**—commanding all to repent and promising that **all who come** will be saved (Mark 16:15; Acts 17:30; John 6:37; Romans 10:13). The **intent** of election belongs to God’s **secret will** (Deuteronomy 29:29). Since the elect are unknown to preachers, the universal call is the ordained **means** by which they are gathered (Romans 10:14–17; 1 Corinthians 1:21; 2 Timothy 2:10). --- ## 8) “Acts 13:48 could mean ‘disposed’ to eternal life, not ordained.” **Reply.** The KJV reads “**ordained** to eternal life.” The verb *tassō* denotes **setting/appointing** (e.g., Luke 7:8). Luke’s theology repeatedly attributes saving response to divine appointment and action (Acts 16:14; 18:10–11). The narrative contrast—some “judged themselves unworthy of everlasting life” (Acts 13:46) while others were “ordained”—highlights God’s gracious appointment of the believing. --- ## 9) “Helkō (‘draw’) isn’t irresistible (cf. John 12:32).” **Reply.** In John 6:44 the one **drawn** is the one **raised up at the last day**, matching the certainty of John 6:37 (“shall come”). John’s uses of *helkō* depict a decisive pull (John 21:6, 11; cf. James 2:6). **John 12:32** addresses **scope**—“all” kinds (Jew and Gentile in the context of Greeks approaching, John 12:20–21)—not universal **efficacy** for each person. --- ## 10) “Warning texts prove loss of salvation (Hebrews 6; 10:29; 2 Peter 2:20–22; John 15).” **Reply.** * **Hebrews 6:4–6.** The described persons “tasted” covenant privileges yet fell away; 1 John 2:19 explains such departures as those who were “not of us.” * **Hebrews 10:29.** “Sanctified” may denote covenant consecration by proximity (cf. Hebrews 9:13–14); the warning targets those within the professing community who despise Christ’s blood. * **2 Peter 2:20–22.** An outward moral “escape” without new birth ends in worse bondage. * **John 15.** Branches “in me” by outward association are removed; the truly regenerate **abide** and bear fruit (cf. John 10:27–29; 1 Peter 1:5). The warnings function as God’s **means** to preserve His people, not as proofs that true salvation is lost. ## 11) “God is impartial; election makes Him a respecter of persons (Acts 10:34; Romans 2:11).” **Reply.** “No respect of persons” concerns **justice**—God renders to every man according to his works without regard to face, status, or bribe (Romans 2:6–11). Election is **grace**, not payment for any trait in the sinner (Romans 11:5–6). Scripture distinguishes common benevolence (Matthew 5:45) from saving, particular love (Deuteronomy 7:7–8; John 13:1; Ephesians 5:25). God’s sovereign right to bestow mercy stands (Romans 9:15, 18). ## 12) “Ezekiel 18:20 denies imputed guilt from Adam.” **Reply.** Ezekiel 18 rejects **penalizing children for their fathers’ sins** in civic/judicial spheres. Romans 5:12–19 teaches Adamic **federal headship**—by one man’s disobedience many were made sinners—answered by Christ the last Adam (cf. 1 Corinthians 15:22). Personal responsibility and federal representation stand together. ## 13) “Evangelism becomes pointless if God already chose.” **Reply.** God ordains **means** as well as ends. Paul endures “for the elect’s sakes” (2 Timothy 2:10). The Lord’s promise of “much people in this city” **emboldens** preaching (Acts 18:9–11). The Great Commission remains (Mark 16:15); election guarantees mission **will not fail**, not that mission is needless (Romans 10:14–17). ## 14) “Matthew 22:14 vs. Romans 8—two different ‘callings’.” **Reply.** Scripture speaks of **two senses** of “call.” Many are **externally** called (Matthew 22:14), but only the **effectually** called come in faith (Romans 8:30; 1 Corinthians 1:23–24). Both are true; the latter forms the “golden chain.” ## 15) “Cornelius shows natural ability to seek God (Acts 10).” **Reply.** Cornelius is a God-fearer under prior **grace** and special providence; God sovereignly arranges Peter’s gospel so that Cornelius hears and believes (Acts 10–11). Peter interprets the event as God **granting** repentance to the Gentiles (Acts 11:18), not as unaided human ability. --- ### Closing Synthesis * **Problem**: moral inability (Ephesians 2:1–3; 1 Corinthians 2:14; Romans 8:7–8). * **Plan**: unconditional election in Christ (Ephesians 1:4–6; Romans 9:11–16). * **Provision**: definite, effective redemption for His people (John 10:11, 15; Romans 8:32–34). * **Power**: effectual calling/new heart (John 6:37, 44; Ezekiel 36:26–27; Acts 16:14). * **Preservation**: kept by God through faith (John 10:27–29; Romans 8:29–39; 1 Peter 1:5). * **Preaching**: sincere, universal offer as God’s ordained means (Romans 10:14–17; Revelation 22:17).