Lesson 6

Focus 6 - “Unconditional election” 重点6 - “无条件的拣选”

(1) “Unconditional election” asserts that God has chosen from eternity those whom he will bring to himself not based on foreseen virtue, merit, or faith in those people; rather, his choice is unconditionally grounded in his mercy alone. God has chosen from eternity to extend mercy to those he has chosen and to withhold mercy from those not chosen. Those chosen receive salvation through Christ alone. Those not chosen receive the just wrath that is warranted for their sins against God.


(2) “Unconditional election” as summarized above is at the heart of Professor Calvin’s assertions regarding the salvation of the sinner.


(3) Two Biblical points guide Calvin’s assertions: First, God’s power is absolute; and Second, God has elected believers to be his own.




(4) While we will use the term “elected” in this discussion, the Greek term which some translations state as “election” in the English, is better translated “chosen.” We will show you the Greek a little later in this focus.


(5) On the basis of those two points Professor Calvin concludes that God’s election has chosen God’s people. God has the power and he has chosen. “Unconditional election” asserts that God has chosen from eternity those whom he will bring to himself not based on foreseen virtue, merit, or faith in those people; rather, his choice is unconditionally grounded in his mercy alone.


(6) Also based upon God’s sovereign power and choosing Professor Calvin concluded that God also elects some to condemnation. As stated above - God has chosen from eternity to extend mercy to those he has chosen and to withhold mercy from those not chosen. Those chosen receive salvation through Christ alone. Those not chosen receive the just wrath that is warranted for their sins against God.

同样是根据神的全能和挑选,加尔文教授总结出神也拣选了一些人受咒诅。如上所述 - 神在永恒里既把恩典赐予祂所拣选的人也对没有被拣选的人拒绝给予恩典。这些被拣选的人唯独透过基督得到救恩。那些没有被拣选的人因着他们抵挡神的罪获得应得的、公正的愤怒。

(7) The phrase “double predestination” summarizes Professor Calvin’s assertions about election.


(8) This teacher strongly disagrees with Professor Calvin’s assertion of double predestination. Double predestination is not Biblical even though God certainly has sovereign power and God has predestined believers.


(9) The Lord’s Word does speak about predestination, election, and that God chooses his people. We will list a number of the texts which speak this way, but we will only examine three closely.


(10) Please read those passages above as you have time and ask any questions about them you wish in one of our sessions. While reading them notice two important things about each passage.


First, all of them are addressed to believers in the LORD. God assures believers that they are elected, chosen by God.


Second, not a one of them speaks about God condemning some to hell. They all speak about believers and to believers. One of the passages we will examine more closely, Acts 13:48 demonstrate both of the above points.


(11) In a discussion of double predestination there is another passage to consider which has large importance in this discussion.


1 Timothy 2:3-7 This is good, and pleases God our Savior, 4 who wants all men to be saved and to come to a knowledge of the truth. 5 For there is one God and one mediator between God and men, the man Christ Jesus, 6 who gave himself as a ransom for all men—the testimony given in its proper time. 7 And for this purpose I was appointed a herald and an apostle—I am telling the truth, I am not lying—and a teacher of the true faith to the Gentiles.

提摩太前书2:3-7 这是好的,在 神我们救主面前可蒙悦纳。4他愿意万人得救,明白真道。5因为只有一位 神,在 神和人中间,只有一位中保,乃是降世为人的基督耶稣;6他舍自己作万人的赎价,到了时候,这事必证明出来。7我为此奉派作传道的,作使徒,作外邦人的师傅,教导他们相信,学习真道。我说的是真话,并不是谎言。

(12) To answer the following questions about the above text only use the Word of God. What does the text say? Do not use an interpretation or speculation that goes beyond what the Word says.


(13) What is God’s will expressed in that passage, especially verse 4?


(14) For whom is that will to be applied?


(15) Is there any mention that some are elected to hell? Does the text contain an implied thought that some are elected to hell?


(16) Because of verse four can we say first that God wants all people to be saved and then assert about the same passage that God has predestined some to hell? What does the text say that guides your answer?


(17) Also remember the discussion from Focus 5 in which we examined verses which professed that Jesus came to save the whole world (John 1:29, 2 Corinthians 5:18-19; and 1 John 2:2).


(18) With those three passages plus the 1 Timothy 2:3-7 passage in mind, we can tell Professor Calvin that double predestination is not a Biblical teaching and move on. Yet we will examine three passages that are used to support predestination to hell.


(19) The following text from Acts is similar to the ones listed above that you were invited to read on your own.


Acts 13:48 When the Gentiles heard this, they were glad and honored the word of the Lord; and all who were appointed for eternal life believed.

使徒行传13:48 外邦人听见这话,就欢喜了,赞美 神的道;凡预定得永生的人都信了。

(20) First, this text from Acts, like the others, speaks to believers. Believers are being assured of their place in the family of God and that the power of the Lord Jesus is with them. Christians are not orphans nor left on their own in this world of temptation. That Christians are chosen by God is meant to be a comfort as we live in a challenging world, one where Satan is active.


(21) Second, we note that there is nothing in this passage or the context of the verses before or after that implies that others are chosen, appointed, predestined, or elected to hell.


(22) Romans, chapter nine, is used extensively to support double predestination. Do note that there is no direct statement that says that some people are predestined or elected to hell in any part of the chapter.


(23) Some Christians summarize chapter 9 by asserting that the chapter speaks about the sovereign choice of God. This teacher does not prefer that summary. A better summary which better reflects the context of the chapter is that God’s grace and mercy apply to the Gentiles even though Israel was first given the promises of God and the promise of the Savior.


(24) Chapter 9:1-5 summarizes that Israel has a great, historical call. They have been God’s people by promise.


(25) In 9:6 the Spirit points out that it was not the Word that had failed or misdirected the people. God’s word will accomplish that for which it is sent – it is God’s power for salvation. The Word had not failed but Israel had relied upon the lineage of Abraham for their relationship with God. In other words, the Jews extensively relied upon their own works for salvation. Yet the main truth about Abraham that God wanted the people to know was Abraham’s faith. All who trust their physical connection to Abraham and their Jewish heritage, are not God’s offspring. All who trust God as Abraham did are truly Abraham’s offspring and Israel.


Romans 9:8  In other words, it is not the natural children who are God’s children, but it is the children of the promise who are regarded as Abraham’s offspring.

罗马书9:8 这就是说,肉身所生的儿女不是 神的儿女,惟独那应许的儿女才算是后裔。

9:11 Yet, before the twins were born or had done anything good or bad— so that God’s purpose according to His choice would stand, 12 not by works but by him who calls—she was told, “The older will serve the younger.” 13 Just as it is written: “Jacob I loved, but Esau I hated.”

9:11-13 双子还没有生下来,善恶还没有做出来,只因要显明 神拣选人的旨意,不在乎人的行为,乃在乎召人的主。12神就对利百加说:「将来,大的要服事小的。」13正如经上所记:雅各是我所爱的;以扫是我所恶的。

(26) Verse 11 addresses that God’s choice is connected with God’s mercy not with human works. There is no comment about election to hell. The Greek of verse 11 does not mention election at all.


(27) The original Greek uses ἐκλογή (eklogē), which is a noun that translated “choice” or “chosen” above. Some translations like to put the term “election” into the verse, but that is not from the original.

这一节中希腊文名词ἐκλογή (eklogē)的意为“选择”或“被选”。有一些译本将“拣选”这个词汇放在译文中,但并不是出于原文中。

(28) Even the other term (ἐκλεκτός (eklektos), ) that some will translate as “elect” has as its primary translation into English as “chosen.”

另一个词汇(ἐκλεκτός (eklektos), )有些人将之翻译为“拣选”,但其英文的对应主要意思为“被选”。

(29) While the translation “chosen” and “elect” can have similar meaning, in English the two terms have very different impact. The term “chosen” is a gentle term that tells us the individual or thing chosen has been selected from others. The person or thing is special, but has a gentle beginning. The term “elect” has a governmental connection as in a political “election.” The person or thing is selected in an administrative way and the other possibilities are set aside.


(30) This teacher recommends that the term “election” or “elected” does not correctly translate what the Holy Spirit has inspired nor is it the primary meaning of the Greek. God’s people are chosen on the basis of the Gospel, not on the basis of an administrative decision.


(31) Continuing in the discussion of verse 11: God’s purpose for choosing is based upon God’s mercy not upon the individual’s works. From God’s merciful heart, a heart that loves sinners who can’t come to faith on their own, arises his choosing.


(32) As stated before, nowhere in the chapter is anyone elected for hell, not is there anyone chosen for hell. The context of chapter nine is that Israel’s works were not going to save them. As long as they relied upon works they would not be saved.


9:11 Yet, before the twins were born or had done anything good or bad— so that God’s purpose according to His choice would stand, 12 not by works but by him who calls—she was told, “The older will serve the younger.” 13 Just as it is written: “Jacob I loved, but Esau I hated.”

9:11-13 双子还没有生下来,善恶还没有做出来,只因要显明 神拣选人的旨意,不在乎人的行为,乃在乎召人的主。12神就对利百加说:「将来,大的要服事小的。」13正如经上所记:雅各是我所爱的;以扫是我所恶的。

(33) Some assert that the phrase “Esau I hated,” is an example of the election of Esau to unbelief.


(34) The sentence “Jacob I loved, but Esau I hated” was written by Malachi in first chapter of his prophecy (Malachi 1:2,3). Israel had been exiled because they turned away from God (586 BC). In 539 BC Israel was allowed to returned to Judea. With Ezra’s leadership the temple had been rebuilt (516 BC). Under Nehemiah’s leadership the walls of Jerusalem had been rebuilt. Now at the time of Malachi, about 445 BC, Israel was showing unbelief again. The people and the priests were giving bad sacrifices (Malachi 1:6-2:9). The people of Israel are being unfaithful by marrying pagan women (2:10-16). The people who should have been the LORD’s had robbed God (3:6-16). The people of God, the priests and the leaders thought that they were God’s people but many of them were not.


(35) Like Paul’s day the people of Israel thought they were God’s people because they were of the line of Abraham. Ishmael and Isaac were Abraham’s children but only the son of the promise was a son of Abraham according to faith. In verses 9:11-13 are part of the same thought. Both Esau and Jacob were Abraham’s sons, but only Jacob was a son of Abraham according to the promise. Esau may have been a physical son, but he was not a son of faith.


(36) The result of Esau’s unbelief was that he was rejected by God. His physical sonship made no difference. Esau was not chosen or elected to unbelief. The Holy Spirit’s words in Romans 9:11-13 summarize all of Esau’s life in a few words. He was the first born, but that made no difference. He was of the lineage of Abraham but that made no difference. He was not a son of the promise.


(37) This same thought about son of the promise and physical sons continues in the next section.


(38) Verses 14-16 are at the heart of what some assert is predestination to hell.


Verse 14 - 16 reads: 14 What then shall we say? Is God unjust? Not at all! 15 For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” 16 It does not, therefore, depend on man’s desire or effort, but on God’s mercy.

14-16节写道:14这样,我们可说什么呢?难道 神有什么不公平吗?断乎没有!15因他对摩西说:我要怜悯谁就怜悯谁,要恩待谁就恩待谁。16据此看来,这不在乎那定意的,也不在乎那奔跑的,只在乎发怜悯的 神。

(39) To fully address those verses we need to look at two Old Testament references. We will address verse 15 first, the quote from Exodus 33 verse 19.


Exodus 33:18-20 18 Then Moses said, “Now show me your glory.” 19 And the Lord said, “I will cause all my goodness to pass in front of you, and I will proclaim my name, the Lord, in your presence. I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. 20 But,” he said, “you cannot see my face, for no one may see me and live.”

出埃及记33:18-20 摩西说:「求你显出你的荣耀给我看。」19耶和华说:「我要显我一切的恩慈,在你面前经过,宣告我的名。我要恩待谁就恩待谁;要怜悯谁就怜悯谁」;20又说:「你不能看见我的面,因为人见我的面不能存活。」

(40) Moses has requested to see God’s glory (verse 18). God will not give him a direct look at his glory, but will proclaim his glory to Moses (verses 19-20). God proclaims his name in chapter 34.


Exodus 34:5-7 Then the Lord came down in the cloud and stood there with him and proclaimed his name, the Lord. 6 And he passed in front of Moses, proclaiming, “The Lord, the Lord, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, 7 maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet he does not leave the guilty unpunished; he punishes the children and their children for the sin of the fathers to the third and fourth generation.”

出埃及记34:5-7 耶和华在云中降临,和摩西一同站在那里,宣告耶和华的名。6耶和华在他面前宣告说:「耶和华,耶和华,是有怜悯有恩典的 神,不轻易发怒,并有丰盛的慈爱和诚实,7为千万人存留慈爱,赦免罪孽、过犯,和罪恶,万不以有罪的为无罪,必追讨他的罪,自父及子,直到三、四代。」

(41) The glory that God wanted Moses to see and remember is not his sovereign, absolute power, but his mercy and compassion. Yes, the Lord will finally deal with sin. He speaks of punishment finally in 34:7b. Yet his most important qualities are his mercy as expressed in 33:19 and 34:6-7a.


(42) Consider together the LORD’s emphasis on compassion with his justice as expressed in in Romans 9:4. Rephrasing 9:4 is God unjust for punishing some of the Jews?


(43) We look to Ezekiel 18 in which God’s justice arises in connection with Israel. Israel again is concerned about being the children of Abraham and thinking they deserve God’s blessing. Israel is not concerned with faith in the LORD. While we could reference a good portion of the chapter we will focus on five verses.


Ezekiel 18:25-29 “Yet you say, ‘The way of the Lord is not just.’ Hear, O house of Israel: Is my way unjust? Is it not your ways that are unjust? 26 If a righteous man turns from his righteousness and commits sin, he will die for it; because of the sin he has committed he will die. 27 But if a wicked man turns away from the wickedness he has committed and does what is just and right, he will save his life. 28 Because he considers all the offenses he has committed and turns away from them, he will surely live; he will not die. 29 Yet the house of Israel says, ‘The way of the Lord is not just.’ Are my ways unjust, O house of Israel? Is it not your ways that are unjust?

以西结书 18:-25-29 「你们还说:『主的道不公平!』以色列家啊,你们当听,我的道岂不公平吗?你们的道岂不是不公平吗?26义人若转离义行而作罪孽死亡,他是因所作的罪孽死亡。27再者,恶人若回头离开所行的恶,行正直与合理的事,他必将性命救活了。28因为他思量,回头离开所犯的一切罪过,必定存活,不致死亡。29以色列家还说:『主的道不公平!』以色列家啊,我的道岂不公平吗?你们的道岂不是不公平吗?」

(44) Israel accused God of being unjust because He would forgive the repentant sinner and hold guilty the impenitent, even if they had been righteous at one time. Ezekiel assures Israel that the Lord is just and will forgive all who repent and will hold guilty all who will not repent, even if that person had been God’s servant.


(45)Ezekiel 18 is similar to Jesus’ parable of the workers in the vineyard (Matthew 20:1-15). Some worked only a short time and some worked all day. Each received the same pay for their work. Those who had worked all day were angry because they thought they deserved more. It wasn’t that the master was unfair. He was generous.

以西结书 18章与耶稣所讲的葡萄园工人的比喻有相似之处。(马太福音20:1-15)有一些人仅仅工作了一小段时间,而有一些人整天都在工作。结果每个人得到的工价都一样。那些整天都工作的人感到很生气因为他们以为自己配得更多。这不是说主人不公平,祂是宽宏、慷慨的。

Matthew 20:13-15 “But he answered one of them, ‘Friend, I am not being unfair to you. Didn’t you agree to work for a denarius? 14 Take your pay and go. I want to give the man who was hired last the same as I gave you. 15 Don’t I have the right to do what I want with my own money? Or are you envious because I am generous?’

马太福音20:13-15 家主回答其中的一人说:『朋友,我不亏负你,你与我讲定的不是一钱银子吗?14拿你的走吧!我给那后来的和给你一样,这是我愿意的。15我的东西难道不可随我的意思用吗?因为我作好人,你就红了眼吗?』

(46) God was not unjust. In Romans 9 God is being generous to the Gentiles and some in Israel didn’t like that generosity. In Ezekiel 18 God was being generous to those of Israel who had sinned and repented. Both in Romans 9 and Ezekiel 18 God was generous and just, he forgave all who repented and turned from the sin.


(47) God’s generosity is not a proclamation that some are predestined to unbelief and hell.


(48) Beginning with 9:17 Paul brings up Pharaoh in this discussion.


Romans 9:17-18 For the Scripture says to Pharaoh: “I raised you up for this very purpose, that I might display my power in you and that my name might be proclaimed in all the earth.” 18 Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden.

罗马书9:17-18 因为经上有话向法老说:「我将你兴起来,特要在你身上彰显我的权能,并要使我的名传遍天下。」18如此看来, 神要怜悯谁就怜悯谁,要叫谁刚硬就叫谁刚硬。

(49) Pharaoh is the main example of someone who was hardened by God. Yet God did not harden him until Pharaoh had already hardened himself. Also notable – God’s purpose in hardening Pharaoh was showing his greatness to Israel, not sending Pharaoh to hell. Nowhere in Scripture do we hear of God hardening the hearts of any people because God had predestined them to hell.


(50) Nothing written before Romans 9:20 or following support predestination to hell.


Romans 9:20-22 One of you will say to me: “Then why does God still blame us? For who resists his will?” 20 But who are you, O man, to talk back to God? “Shall what is formed say to him who formed it, ‘Why did you make me like this?’” 21 Does not the potter have the right to make out of the same lump of clay some pottery for noble purposes and some for common use? 22 What if God, choosing to show his wrath and make his power known, bore with great patience the objects of his wrath—fitted for destruction? [some translations say “prepared for destruction.”]

罗马书9:20-22 这样,你必对我说:「他为什么还指责人呢?有谁抗拒他的旨意呢?」20你这个人哪,你是谁,竟敢向 神强嘴呢?受造之物岂能对造他的说:「你为什么这样造我呢?」21窑匠难道没有权柄从一团泥里拿一块做成贵重的器皿,又拿一块做成卑贱的器皿吗?22倘若 神要显明他的忿怒,彰显他的权能,就多多忍耐宽容那可怒、预备遭毁灭的器皿,【有些译本译为“预备遭毁灭的”(译注:此处采用和合本圣经,讲义中英文22节末尾从字面上可直译为“合当毁灭的”)】

(51) Israel, trying to make excuses for turning from God asks, For who resists his will?” Paul is not asserting that no one can resist God’s will. Israel is making an excuse for their unbelief. In truth they are doing the same thing Adam and Eve did when tempted by Satan. Eve tried to blame the snake. Adam tried to blame God for giving Eve to him. In our Romans text, Israel is trying to blame God for their unbelief. This verse cannot be used to assert that God’s sovereign will predestines some with heaven and curses others with hell.


(52) When the text says “fitted for destruction,” that is not to say predestined. Unbelievers are fitted for God’s wrath because they have rejected God’s beautiful gift of salvation. In truth, they have fitted themselves for destruction. Those translations which assert that some of Israel are “prepared for destruction,” are not translating accurately.


(53) One more point regarding Romans 9:30-33.


30 What then shall we say? That the Gentiles, who did not pursue righteousness, have obtained it, a righteousness that is by faith; 31 but Israel, who pursued a law of righteousness, has not attained it. 32 Why not? Because they pursued it not by faith but as if it were by works. They stumbled over the “stumbling stone.” 33 As it is written: “See, I lay in Zion a stone that causes men to stumble and a rock that makes them fall, and the one who trusts in him will never be put to shame.”


(54) The above would be a perfect section in which the Holy Spirit could have inserted clearly and plainly that some people are destined to hell by God’s sovereign power. Rather than speaking about faith and righteousness, the Spirit could have said something like this – “Certain Gentiles were saved by God’s choice and certain Jews were chosen by God for hell.” The Spirit does not speak about predestination to hell.


(55) In verse 33 rather than speaking about faith in Jesus, the Spirit could have said something like this – “See, I have chosen out of Zion and the world those who I have predestined for my kingdom and those who are destined for hell.” Instead he states the promise of the coming Savior.


(56) What are your observations on this larger section?


(57) The last section to address is Romans 11:7-8. If taken out of context the words can seem to lean towards condemnation to hell. Yet, predestination to Hell is not the context. The focus is on those who continually reject God’s Gospel as we see from the context preceding in verses 1-6.


(58) Although the word “chosen” should be used instead of “elect” in verse 7, we have left the translation.


Romans 11:7-8 What then? What Israel sought so earnestly it did not obtain, but the elect did. The others were hardened, 8 as it is written: “God gave them a spirit of stupor, eyes so that they could not see and ears so that they could not hear, to this very day.”

罗马书11:7-8 这是怎么样呢?以色列人所求的,他们没有得着。惟有蒙拣选的人得着了;其余的就成了顽梗不化的。8如经上所记:神给他们昏迷的心,眼睛不能看见,耳朵不能听见,直到今日。

(59) Why might verses 7-8 sound as election to hell?


(60) But, keep the context in mind.


I ask then: Did God reject his people? By no means! I am an Israelite myself, a descendant of Abraham, from the tribe of Benjamin. 2 God did not reject his people, whom he foreknew. Don’t you know what the Scripture says in the passage about Elijah—how he appealed to God against Israel: 3 “Lord, they have killed your prophets and torn down your altars; I am the only one left, and they are trying to kill me”? 4 And what was God’s answer to him? “I have reserved for myself seven thousand who have not bowed the knee to Baal.” 5 So too, at the present time there is a remnant chosen by grace. 6 And if by grace, then it is no longer by works; if it were, grace would no longer be grace (Romans 11:1-6)

1我且说, 神弃绝了他的百姓吗?断乎没有!因为我也是以色列人,亚伯拉罕的后裔,属便雅悯支派的。2神并没有弃绝他预先所知道的百姓。你们岂不晓得经上论到以利亚是怎么说的呢?他在 神面前怎样控告以色列人说:3「主啊,他们杀了你的先知,拆了你的祭坛,只剩下我一个人;他们还要寻索我的命。」4神的回话是怎么说的呢?他说:「我为自己留下七千人,是未曾向巴力屈膝的。」5如今也是这样,照着拣选的恩典,还有所留的余数。6既是出于恩典,就不在乎行为;不然,恩典就不是恩典了。(罗马书11:1-6)

(61) Rephrasing the first verse of chapter 11 “I ask then: Did God predestine Israel to hell?” God neither predestined Israel to hell nor rejected them. Israel rejected God. On the basis of their own hardness of heart, God increased their stupor.” The warning is to repent or after being patient and looking for repentance, God will deliver you over to your sin.


(62) The Biblical purpose of election, also stated as predestination, is God’s assurance to believers of God’s love, power and blessing in our troubled world. The context of each of those passages which speak about election and predestination makes this clear. The Holy Spirit’s mention of election is never used in the context of unbelievers only believers. No matter how much we see going on around us, we know that God’s love for us is tremendous – we are his elected or more accurately, God’s chosen people.


(63) Two Biblical texts express the same truth as predestination without using the terms election or predestination.


Romans 8:35,37-39 Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword? … 37 No, in all these things we are more than conquerors through him who loved us. 38 For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, 39 neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.

罗马书835,37-39 谁能使我们与基督的爱隔绝呢?难道是患难吗?是困苦吗?是逼迫吗?是饥饿吗?是赤身露体吗?是危险吗?是刀剑吗?…… 37然而,靠着爱我们的主,在这一切的事上已经得胜有余了。38因为我深信无论是死,是生,是天使,是掌权的,是有能的,是现在的事,是将来的事,39是高处的,是低处的,是别的受造之物,都不能叫我们与 神的爱隔绝;这爱是在我们的主基督耶稣里的。

(64) We could summarize the above passage, We are elected so nothing shall separate us from the love of Christ…


2 Corinthians 4:7-11 But we have this treasure in jars of clay to show that this all-surpassing power is from God and not from us. 8 We are hard pressed on every side, but not crushed; perplexed, but not in despair; 9 persecuted, but not abandoned; struck down, but not destroyed.

哥林多后书 4:7-11 我们有这宝贝放在瓦器里,要显明这莫大的能力是出于 神,不是出于我们。8我们四面受敌,却不被困住;心里作难,却不至失望;9遭逼迫,却不被丢弃;打倒了,却不至死亡。10身上常带着耶稣的死,使耶稣的生也显明在我们身上。11因为我们这活着的人是常为耶稣被交于死地,使耶稣的生在我们这必死的身上显明出来。

(65) Rephrasing the 2 Corinthians passage, “we may be hard pressed, perplexed, persecuted and struck down, but we are elected by the Lord to be his people, so we will not be crushed, nor in despair, nor abandoned, or destroyed.”


(66) The Biblical teachings of election and predestination are comforts to believers, not law statements to condemn the unbeliever.


(67) Professor Calvin made several Biblical and logical mistakes when he asserted double predestination.


  1. He based salvation upon God’s sovereign power and election, not upon Christ’s sacrifice on the cross for sins and God’s mercy given to sinners.


  2. He based salvation upon his misunderstanding of election. Election is an assurance to believers not a condemnation of unbelievers. In Biblical context unbelievers are never connected to election or predestination.


  3. He used election to answer the question why do some people reject the Lord’s gift and some believe. Scripture proclaims that first, the Lord brings people to faith and second, people reject God against God’s will. Any discussion of the concern why some believe and not others MUST never forget or set aside those two truths.


  4. His logical problem moved him to assert an unbiblical answer. Scripture tells us that people are saved by God, we could say chosen by God. The logical opposite may be that God elects some people to hell but election to hell is not a Biblical truth.


(68) How might the teaching of double predestination crush the weak or new believer?


(69) What joy does Satan get out of predestination to hell?