An Exegetical And Theological Analysis Of Romans 8:28-30

          "And we know that in all things God works for the good of those who love him, who have been called according to his purpose. For those God foreknew he also predestined to be confirmed to the likeness of his Son, that he might be the firstborn among many brothers. And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified. What, then, shall we say in response to this? If God is for us, who can be against us?" (Romans 8:28-31)

          The people under consideration in Romans 8:28-30 are those who love God, not a select few whom God "irresistibly causes" to love Him. It does not state that certain people are predestined to become Christians. Rather, those who believe on Christ and His gospel for salvation are destined to inherit eternal blessings. This Scripture passage merely discloses what happens to the elect.

          Even so, it appears that the Apostle Paul places the concept of foreknowledge before predestination, which is problematic for unconditional election. Calvinism has traditionally argued that foreknowledge follows predestination. In other words, Paul presents the sequence of the order in a "backwards" manner (i.e. not in a consistently Calvinistic fashion).

           We can agree that God foreknew believers personally as His children. Consequently, He predetermined a plan of redemption before the foundation of the world. He predetermined that we be made holy as Christ Himself is holy. This does not amount to God predetermining the eternal destiny of each individual to either heaven or hell.

          The type of election being addressed in Romans 8 is not a matter of identity, but rather concerns the character, purpose, and plan of those who are justified in the sight of God. Believers experience fellowship with God. Believers are appointed for His glory. They become vessels of honor to Him. This process of reconciliation takes place when we first believe (Romans 5:1-2). It is a decree to save those who come to Christ by faith. These soteriological blessings are categorically applied to all Christians.

          The entire point that the Apostle Paul establishes here is that God works for the good of all who love Him, and that He wields absolute power over everything. Nothing is beyond His grasp. Nothing is beyond His comprehension. Humans having free will does not negate the sovereignty of God. We as believers should have great comfort and assurance because of these spiritual truths. God does interact with creation in that He is working things for our good and His glory.

An Exegetical And Theological Analysis Of John 6:37-44

          "All that the Father gives Me will come to Me, and the one who comes to Me I will certainly not cast out...No one can come to Me unless the Father who sent Me draws him; and I will raise him up on the last day." (John 6:37; 44)

       
          This passage of John's gospel narrative is known as the Bread of Life Discourse. Jesus Christ had delivered a speech at a Synagogue in Capernaum. In this sermon, He likened bread and wine to His body and blood so as to articulate the point to His unbelieving Jewish audience that He was indeed their promised Messiah, who would offer Himself up as an propitiatory sacrifice for our sins. It should be noted that Christ chose not to fully reveal Himself to all members of society during much of His earthly ministry. Jesus did this so that He could complete His earthly mission. 

          The Jews to whom Christ spoke were not born with a seared conscience against God. This is not a matter of people being born hated by God and predestined to eternal condemnation since the timing of creation. The context of John 6:32-58 nowhere indicates an an irresistible calling of the human will.

           More precisely, these people willfully turned their backs against God (John 5:39-40; Acts 28:27). They wanted to be self-righteous. They wanted to be arrogant. They wanted their own sinful lifestyles. They wanted to rebel against the God who created them. In short, this was a totally voluntary hardening of the human heart by sin, which God allows. The mission of Christ was accomplished through the unbelief of Israel. The Jews were handed over to their vices, which explains why they rejected Him. This willful blinding of the conscience was never meant to be permanent, for God has always wanted to save His chosen nation Israel. 

           The Father draws the sinner who listens and learns (John 6:45). We must accept the truth of the gospel in order to be saved (Romans 10:14-17). We have the responsibility of hearing, knowing, and understanding the revealed truths of God. We must accept the forgiveness of God as proclaimed through the gospel. Calvinists are guilty of limiting God when they argue that He cannot foreknow what He did not foreordain. He is sovereign enough to give us the freewill to accept or reject Him. He can do whatever He wants. He is limited by nothing. The fact of the matter is that the Calvinists have misconstrued the meaning texts such as John 6:37 and John 6:44 to fit their own preconceived theological conclusions.

           In John 6:32-58, Jesus Christ was simply trying to get the Jews to see their disconnect from God. They did not truly love the Father because they rejected the Son. One cannot come to have a true relationship with the Father without also believing on the Son. Nobody can come to Christ without first hearing and accepting the truth of the gospel. Hence, the unbelieving Jews were under spiritual condemnation. Their hearts were not right with God. The twelve apostles, however, were drawn by the Father through the miracles and sound teachings of Christ. Their hearts were open to God. As a result, those obedient to the Father also chose to follow the Son. As a result of the crucifixion, God wants to draw everybody to salvation through faith in Him (John 12:32-33; Romans 11:32).

An Exegetical And Theological Analysis Of Ephesians 1:1-13

          "just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him. In love He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will...also we have obtained an inheritance, having been predestined according to His purpose who works all things after the counsel of His will." (Ephesians 1:4-5; 11)

          The verses in question do not say anything about God choosing before the creation of the world which individuals will be saved. In fact, Ephesians 1:1-13 does not even mention anything about the unrepentant and the unbelieving, nor an irresistible calling of the human will. Ephesians 1 discusses God predetermining the plan of salvation and how those who get saved will serve Him. It is not speaking of the issue of unconditional election.

          Ephesians 1 concerns predestination for blessings, not who will specifically be recipients of salvation. It concerns what happens to those who get saved. Those who are faithful to God have been predestined to be conformed to the image of Jesus Christ. We are included in Him the moment we believe from the heart the message of the gospel (Ephesians 1:13). We were not predestined to be in Christ, but are predestined "in Him." Election is conditioned on faith.

           Calvinists misunderstand Scripture due to having a confirmation bias. They take out of context words such as elected, predestined, foreknew, and before the foundation of the world to fit their deterministic theological paradigm. Thus, Calvinists altogether miss the point of Ephesians 1:1-13. If our eternal destinies have already been determined by God since the beginning of time, then why would the Apostle Paul pray for the salvation of all people (1 Timothy 2:1-2)? How is it possible for people to harden their own hearts against God (Psalm 95:8)? Why should Christians even be concerned about the loss of heavenly rewards (1 Corinthians 3:15; 2 John 8-9)?

Self-Sustaining RNA Enzymes And Intelligent Design

          "RNA enzymes have been made to undergo self-sustained replication in the absence of proteins, providing the basis for an artificial genetic system." (Lincoln, T., & Joyce, G. F. (2009). Self-sustained replication of an RNA enzyme. Science, 326(5955), 1269-1272. https://doi.org/10.1126/science.1167856)

          RNA enzymes, also known as ribozymes, have been synthesized to undergo self-sustained replication without the need for proteins. This research provides a basis for an artificial genetic system. Some atheists claim that the creation of self-replicating RNA enzymes vindicates the notion of abiogenesis, which posits that life originated from inorganic substances through natural processes.

          Using this process as a way to give credence to the possibility of life coming from non-living matter does not hold water. These enzymes did not actually create themselves out of nothing. They did not mysteriously appear out of nowhere and start evolving on their own. This experiment is far removed from the vast and uncontrolled conditions of early Earth.

          If this scenario proves anything, then it only means that all created things require an intelligent designer. After all, these RNA enzymes were created by scientists, who have intelligence. They were developed in laboratory conditions, which are artificial, controlled, and customized by intelligent beings. So, rather than serving as a disproof of intelligent design, this development is consistent with that idea.

          The leap from simple self-replicating molecules to fully functioning cellular life involves numerous intermediate steps, which require specific conditions and unlikely coincidences. The modern theories of abiogenesis cannot account for the extraordinary complexity and design of living organisms. There is no known explanatory mechanism for how such an unguided process could work.

Problems With The Visions Of Fatima

        The Roman Catholic Church is known for its reports concerning alleged appearances of Mary and angels claiming to deliver important messages from God. What should also warrant our attention is the fact that some of these supernatural phenomena do indeed seem real. Consider, for example, the visions of Fatima. In 1917, three Portuguese shepherd children began experiencing visions for a period of six months from an entity claiming to be Mary, with the final occasion taking place in the sky with the guise of a trembling, dancing sun within the vicinity of 70,000 people.

        The best method of determining the validity of these so-called miracles is to compare the substances of those messages to Scripture. We have been called to test and prove all things (1 Thessalonians 5:21). No thing is to be left unexamined. We have been called to test the spirits to see whether they originated from God (1 John 4:1-4). No professed prophet is to be embraced at face value, even if he is performing wonderful signs and wonders (Deuteronomy 13:1-5). We have been warned of false miracles that are only intended to deceive (2 Corinthians 11:13-15).

        Unfortunately, such is the case with the Roman Catholic Church welcoming and encouraging adherents to accept the veracity of these so-called Marian apparitions. The Fatima episodes are an excellent illustration as to why these visions should categorically be rejected. The messages given by this "Mary" range from strange to blasphemous. They are blatantly unscriptural and unchristian. Consider the implications of this message attributed to the Lady of Fatima:

        "Our Lady said that many souls would be saved from Hell and the annihilation of nations averted if, in time, devotion to Her Immaculate Heart were established..." (Fatima.org)

        Nowhere does the gospel mention anything about devotion to the heart of Mary. Nowhere does the New Testament ascribe supernatural powers and roles to the mother of Jesus Christ. Mary is not venerated by anyone in Scripture. Never do we see prayers dedicated to beings other than God by His people in Scripture, nor does He ever grant us permission to partake in such activity. God is our strength and refuge (Psalm 46:1). He is our help and deliverer (Psalm 40:17). We should trust only in God (Psalm 62:1-8; 73:24-26). The Scriptures testify to our Lord and Savior Jesus Christ (John 5:39-40). In fact, not even the Holy Spirit points to Himself. He points to Christ (John 16:13). Consider further explanation of the messages announced by the visions at Fatima:

        "He also explained to them the great importance of praying and making sacrifices in reparation for the offenses committed against God. He told them: 'Make of everything you can a sacrifice and offer it to God as an act of reparation for the sins by which He is offended, and in supplication, for the conversion of sinners." (Fatima.org)

        "The children were also told to pray and sacrifice themselves for sinners, in order to save them from hell." (Fatima.org)

        "Our Lady said it was necessary for those persons to say the Rosary in order to obtain..reparation for the sins committed against the Immaculate Heart of Mary."

        On the contrary, the death, burial, and resurrection of Christ was already full atonement for every sin that we could ever commit (Hebrews 10:10-18). He is our High Priest who continually makes intercession for us (Hebrews 7:24-28). He is able to completely save all of those who come to Him by faith. We can approach God with confidence because of what His Son accomplished on our behalf on the cross (Hebrews 4:14-16). We cannot establish our own righteousness (Romans 9:30-10:4). We cannot merit for ourselves God's grace and good favor. The notion that we must atone for sin should be offensive to us in the highest degree. It certainly is to Christ. Thus, the messages proclaimed by the visions of Fatima are totally heretical.

        "She showed Her Heart, surrounded by piercing thorns (which represented the sins against Her Immaculate Heart), to the children, who understood that their sacrifices could help to console Her." (Fatima.org)

        The biblical problem of sin is defined as the threat of mankind suffering eternal condemnation as a consequence for breaking the commandments of God. This stuff regarding sins being committed against the "immaculate heart" of Mary is made up out of whole cloth. Mary has clearly been elevated to the level of deity, conflating her will with the will of God. It needs to be understood that God was not by any means obligated to save us. He could have refused, if He so wanted to. He did not have to choose Mary. God could have found another faithful Jewish woman, if He so desired.

        Notice also that these Roman Catholic apparitions commonly advise the faithful to feverishly meditate on the Rosary, which is just another way to glorify Mary. If these were at all given by God, then they would directly point us to Him, considering that God is a jealous God (Exodus 20:4-5). Instead, these visions continually exalt themselves. At best, these so-called Marian apparitions are spurious messages infested with half-truths. At worst, they are demonic utterances used to deceive the public and provoke God to wrath. Consider the words spoken by the mother of Jesus during the wedding feast at Cana:

        "His mother said to the servants, “Whatever He says to you, do it.” (John 2:5)

        In other words, the biblical Mary pointed to Jesus Christ Himself. Thus, these Marian apparitions are out of line with the Mary of the Bible. They could not possibly be the real mother of Jesus. One of the Fatima apparitions is reputed to have said the following:

        "In the end, My Immaculate Heart will triumph. The Holy Father will consecrate Russia to me and she will be converted and a period of peace will be granted to the world. Only I can help you. My Immaculate Heart will be your refuge and the way that will lead you to God."

        But the truth of the matter is that the Lord Jesus Christ is the only One who can offer us assistance in regard to conversion. He came to save His people (Matthew 1:21). He does not need anybody's help. He is the King of Kings and Lord of Lords. He is the Prince of Peace (Isaiah 9:6). He is our righteousness. He is our salvation (Hebrews 5:9). Furthermore, the final restoration of the world to its original state of perfection cannot and will not happen until the second coming of Christ. Yet, Roman Catholics boldly display this mindset in regards to Mary!

John Chrysostom And Justification By Faith Alone

          The Armchair Theologian published an excellent article with several excerpts from various church fathers, proving a number of them believed in at least some form justification by faith alone. Following are excerpts from John Chrysostom:

          “Let us see, however, whether the brigand gave evidence of effort and upright deeds and a good yield. Far from his being able to claim even this, he made his way into paradise before the apostles with a mere word, on the basis of faith alone, the intention being for you to learn that it was not so much a case of his sound values prevailing as the Lord’s lovingkindness being completely responsible. What, in fact, did the brigand say? What did he do? Did he fast? Did he weep? Did he tear his garments? Did he display repentance in good time? Not at all: on the cross itself after his utterance he won salvation. Note the rapidity: from cross to heaven, from condemnation to salvation. What were those wonderful words, then? What great power did they have that they brought him such marvelous good things? “Remember me in your kingdom.” What sort of word is that? He asked to receive good things, he showed no concern for them in action; but the one who knew his heart paid attention not to the words but to the attitude of mind.” —John Chrysostom, (347 – 407 AD), Sermon 7 on Genesis, in St. John Chrysostom, Eight Sermons on the Book of Genesis, pp. 123-24 (2004), Robert C. Hill translator.

          “They said that he who adhered to faith alone was cursed; but he, Paul, shows that he who adhered to faith alone is blessed.”- St. John Chrysostom (347 – 407 AD) (Homily on Galatians 3)

          “But he calls it their ‘own righteousness,’ either because the Law was no longer of force, or because it was one of trouble and toil. But this he calls God’s righteousness, that from faith, because it comes entirely from the grace from above, and because men are justified in this case, not by labors, but by the gift of God.”- St. John Chrysostom (347 – 407 AD) (Homily 17 on Romans 10:3)

          “Here he shows God’s power, in that He has not only saved, but has even justified, and led them to boasting, and this too without needing works, but looking for faith only.” Homily 7 on Romans- St. John Chrysostom (347 – 407 AD)

          “For you believe the faith; why then do you add other things, as if faith were not sufficient to justify? You make yourselves captive, and you subject yourself to the law.”- St. John Chrysostom (347 – 407 AD) (Epistle to Titus, Homily 3, PG 62.651)

           "But what is the ‘law of faith?’ It is, being saved by grace. Here he shows God’s power, in that He has not only saved, but has even justified, and led them to boasting, and this too without needing works, but looking for faith only.” St. John Chrysostom, (347 – 407 AD), Homilies on Romans 3

           “We need none of those legal observances, he says; faith suffices to obtain for us the Spirit, and by Him righteousness, and many and great benefits.”- Chrysostom (347 – 407 AD), Homilies on Galatians 4

            “And he well said, “a righteousness of mine own,” not that which I gained by labor and toil, but that which I found from grace. If then he who was so excellent is saved by grace, much more are you. For since it was likely they would say that the righteousness which comes from toil is the greater, he shows that it is dung in comparison with the other. For otherwise I, who was so excellent in it, would not have cast it away, and run to the other. But what is that other? That which is from the faith of God, i.e. it too is given by God. This is the righteousness of God; this is altogether a gift. And the gifts of God far exceed those worthless good deeds, which are due to our own diligence.” Chrysostom, (347 – 407 AD) Homily on Philippians 3

            “God does not wait for time to elapse after repentance. You state your sin, you are justified. You repented, you have been shown mercy.”- St. John Chrysostom, (347 – 407 AD), Homily 7 On Repentance and Compunction, p. 95 in FOTC, vol. 96.

Was King Saul "Born Again?"

         "Then it happened when he turned his back to leave Samuel, God changed his heart; and all those signs came about on that day." (1 Samuel 10:9)

         The transformation of Saul's heart by God signifies a divine intervention that goes beyond mere human effort. This change is not just a superficial alteration but a profound internal shift, indicating that God can work within individuals to prepare them for His purposes. This echoes the New Testament concept of being "born again" or becoming a "new creation" in Christ (2 Corinthians 5:17), highlighting the continuity of God's redemptive work throughout the Scriptures.

         Saul's subsequent actions, however, reveal the complexity of human free will and the struggle between the flesh and the spirit. His life serves as a cautionary tale about the dangers of deviating from God's path, despite having experienced a divine transformation. This duality in Saul's story underscores the importance of continual reliance on God's guidance and the perils of self-reliance.

         Even though Scripture records King Saul as being a poor moral example, we can nevertheless learn from his life experience the inevitable, devastating consequences of living according to the flesh. It was characterized as being envious, vengeful, and murderous. He even committed suicide. However, no one can say with certainty what Saul's eternal destiny was. Only God knows the hearts of man (1 Samuel 16:7). It is possible that he could have earnestly pleaded from the heart that God be merciful to him in his last breath.

         The ambiguity surrounding Saul's eternal destiny invites reflection on the nature of salvation and repentance. It challenges us to consider the depth of God's mercy and the possibility of redemption even in one's final moments. This perspective encourages humility and compassion, recognizing that ultimate judgment belongs to God alone. 

          In addition, Saul's anointing to be king over Israel and his subsequent downfall illustrate the theme of God's sovereignty and human responsibility. While God initiates the transformation, it is up to the individual to respond faithfully. Saul's failure to do so serves as a reminder of the ongoing need for spiritual vigilance and obedience.

         1 Samuel 10:9 not only highlights God's ability to change hearts, but also serves as a profound lesson on the complexities of human nature, the necessity of steadfast faith, and the boundless mercy of God. It invites us to reflect on our own spiritual journey and the ways in which we respond to God's transformative work in our lives.

The Self-Sufficiency Of Scripture Entails That Sign Gifts Have Ceased

           There is much heated debate among professing Christians and their respective denominations regarding whether or not certain gifts of the Holy Spirit have come to an end. The brimming controversy centers around the specific areas of speaking in tongues, prophecy, and miraculous powers to heal. The question that has aroused much fascination is whether or not the ability to exercise these spiritual gifts was terminated by the end of the apostolic age. In fact, there are folks on both sides (cessationism vs continuationism) who uphold rather extreme positions. While there are people who accuse those who claim to speak in tongues as being demon possessed, there are others who argue that those who have never encountered such moments have not really been born again. But we need not be up in arms on this matter, for it is not an issue directly related to the gospel. Nevertheless, both sides cannot be correct at the same time because that would constitute embracing a logical contradiction. Moreover, a study on the sufficiency of written revelation and purposes of the spiritual gifts in question should spell out quite plainly that they were meant to cease after the apostolic era.

           First and foremost, the Scriptures reveal to us that they are to be the final, sufficient standard of spiritual authority for the Christian church. They are to serve as our guide in our walk with God. They are to function as the measuring stick in the process of discernment. Scripture contains the instructions necessary for salvation (2 Timothy 3:15). Scripture enables the one who serves God to be "adequate" (2 Timothy 3:16-17). Note that Paul goes on to define that thought as, "equipped for every good work." It addresses everything, at least in principle, that we need to know pertaining to faith and morals. Jesus Christ promised the twelve apostles that the Holy Spirit would teach them all things God intended to make known (John 14:26; 16:13). The faith has been delivered once for all to the saints (Jude 3). Therefore, there can be no new revelations. He has communicated all that we need to know concerning the will of God through written revelation. God has given us (in the past tense) everything pertaining to a life of godliness (2 Peter 1:3-4). Not everything is about the individual. We are not to rely on our emotions and personal experiences in discerning truth from error, but rather are to read Scripture with a humble and prayerful heart. The testimonial of the apostles and prophets is a part of the church's foundation (Ephesians 2:19-20), which logically suggests cessation.

           Anything that contradicts the commandments of God should be rejected immediately at all costs. If a so-called revelatory experience confirms completely to the message of the Bible, then it becomes redundant. One should be adhering incessantly to the voice of Christ as proclaimed throughout its pages. Scripture is the only known, safe road map for traveling the route of Christianity. Once a person departs from the formal sufficiency of written revelation, opportunities for propagating heresy arise, which is a springboard for another objection to continuationism. False Christs and teachers can arise that perform counterfeit miracles (Ezekiel 13:9; Matthew 24:24; Acts 20:28-30; 1 John 4:1-4). How then can we distinguish truth from error? What standard exists to judge the validity of wolves in sheep's clothing? Tongues were needed to preach the gospel in other languages. Prophets uttered prophecies to give us a fuller picture of God's plan of redemption. He has now spoken fully in His Son (Hebrews 1:1-3). People can now "prophecy" only in the sense of edifying other people in the faith. We have the more sure word of prophecy recorded in Scripture (2 Peter 1:16-21). The apostles originally worked miracles for the purpose of establishing the Christian church (2 Corinthians 12:12). Scripture speaks of the performance of miracles in the past tense (Hebrews 2:3-4).

           Now, none of the materials presented within this article is meant to suggest that God does not work miracles or cannot work today. The Holy Spirit is still at work in our midst. God still intervenes with His creation. Spiritual gifts need not be communicated through human instruments today because they have fulfilled their designated purposes and we now possess Scripture. The objective of this paper is not to imply that all charismatic types are unsaved, but rather that that they have taken matters too far. In other words, continuationist beliefs are misguided. The grace of God is sufficient for all Christians. His strength is made perfect during the times of our weakness (2 Corinthians 12:9). God uses times of suffering to conform us to the image of His Son Jesus Christ.

Does Ephesians 2:8-9 Say That Faith Is A Gift Of God?

          Following are excerpts from a pamphlet published by Middletown (Connecticut) Bible Church:

          "If faith in Christ itself is God’s gift, then how do I receive this faith? Instead of asking, “What must I do to be saved?”, I must now focus on the question “What must I do to believe?” If faith is God’s gift, then how do I get this gift? Do I pray to God and ask for the gift of faith? Do I sit back and do nothing and hope that I am one of the chosen ones who will be given this gift? How do I get the gift of saving faith? It is all confusing and it takes away from where the focus of the sinner ought to be, which is upon Jesus Christ and Him crucified."

          "Some might argue that “faith is the nearest antecedent: For by grace are ye saved through faith and that not of yourselves.” It is certainly true that “faith is the nearest antecedent, but since there are a great number of cases in the New Testament where the nearest antecedent is not the correct one, we should be very careful before applying this “rule.” There are other far more important considerations.

          Here is the correct rule that Greek grammar demands to be followed: PRONOUNS AGREE WITH THEIR ANTECEDENT IN GENDER AND NUMBER. THEIR CASE IS DETERMINED BY THEIR USE IN THEIR OWN CLAUSE.

          This rule argues forcefully against the identification of “faith” as the antecedent does not agree with the pronoun in gender. The pronoun “that” (verse 8) is NEUTER, and the word “faith” (verse 8) is FEMININE. IF Paul wanted his readers to understand the pronoun as referring to “faith,” then there is no reason why he could not have used the feminine form of the pronoun [here the author gives the Greek, but I don’t have that font]. This would have settled it. If Paul had used the feminine pronoun then it would be very clear and obvious that FAITH is the gift of God. Paul did not use the feminine pronoun.

          Why then did Paul used the neuter pronoun? What is the antecedent? If Paul had wanted to refer to the idea contained in the main verb (the idea of being SAVED), then it would have been perfectly normal and appropriate for him to use the neuter gender. It would have been very natural for Paul to say, “For by grace ARE YE SAVED through faith and this thing that I’m talking about, namely salvation, is not of yourselves, it is the gift of God…” If Paul had wanted the pronoun to refer to the idea contained in the verb, the neuter form would be the one to use.

          We need to carefully think through Ephesians 2:8-9 in order to correctly identify the antecedent. We must ask, “What is Paul talking about in Ephesians 2:8-9? What is his main point?” It is obvious that Paul is talking about HOW A PERSON IS SAVED. The main idea of the sentence is found in the verb “ARE YE SAVED” [or “YE ARE SAVED”]. How is a person saved? Ephesians 2:8-9 answers this key question. Salvation is by grace. Salvation through faith. Salvation is not of yourselves. Salvation is the GIFT OF GOD.Salvation is not of works. Paul is not giving a dissertation on faith, but he is giving a brief dissertation on salvation. SALVATION is his main subject. Faith is mentioned because you cannot answer the question “HOW IS A PERSON SAVED?” without mentioning faith. A person is saved by believing on the Lord Jesus Christ (Acts 16:31). God’s gracious gift of salvation must be personally received, and it is received by faith in the Lord Jesus Christ."

          "The question the Philippian jailer asked was this: “What must I do to be saved?” (Acts 16:30). Some would answer in this way: “Nothing! You can’t do anything! You are dead and totally unable to respond to God until you are regenerated. You have no part in salvation. God must do it all. You cannot exercise saving faith.” This answer might harmonize with one’s theological system, but there is only one problem. This is not how Paul and Silas answered the question! Paul and Silas told the jailer that there was something that he could do and was responsible to do: “BELIEVE on the Lord Jesus Christ!” (Acts 16:31 and compare how Peter answered a similar question in Acts 13:37-38)."

Dietary Restrictions In The New Testament?

• Defining The Issues:

           -Professing Christian groups such as the Seventh-Day Adventists and Hebrew Roots Movement maintain that the New Testament does not abolish the Mosaic distinction of eating clean meats versus eating unclean meats. Those restrictions are listed in Leviticus 11 and Deuteronomy 14. However, these dietary laws were intended strictly for Israel. God did not give them to the Egyptians or Canaanites, for instance. This teaching ignores the historical context of dietary restrictions, which was to make the Jews a different people from neighboring countries. They centered around ritual purity.
           -Notice especially the language of Scripture passages discussing Jesus Christ's fulfillment of the Old Covenant such as Romans 10:4, Galatians 3:24-26, Ephesians 2:14-15, and Colossians 2:13-16. He very clearly terminated mandatory observance of Mosaic customs by His crucifixion. That in and of itself eliminates any possibility of us being under compulsion of adhering to dietary regulations. The distinction between Jew and Gentile has been abrogated by God Himself. National boundaries are of no consequence in this regard.

           -This is not a matter of selectively picking which passages to regard as binding over our lives, but properly recognizing their application. It is sound procedure to put the Mosaic dietary restrictions into their rightful context. Moreover, they fit into a broader system of theology, which helps us to appreciate their true significance. While Christianity emerged from Judaism, both remain separate religions. They have different teachings about the Mosaic system. Reintroducing dietary restrictions contradicts every principle on which the gospel stands.

           -Those who desire to reinstate customs of the Old Testament fail to realize that doing so undermines the gospel itself. If we are going to adhere to dietary laws, then why not also revert to performing animal sacrifices? After all, the Law demands perfect obedience (Deuteronomy 27:26; Galatians 3:10-11). No one is able to do so, which is why it condemns us in the first place. The Law of Moses was given as a whole, and was, therefore, intended to be obeyed as a whole (Deut. 6:24; 8:1; 12:28; 27:1; 28:1;58; 31:12; 32:45-47). If Mosaic dietary restrictions are still in effect, then why do the New Testament gospels or epistles never warn us against eating certain kinds of food?

• Jesus Declared All Foods To Be Clean:

           -"because it does not go into his heart, but into his stomach, and is eliminated?” (Thus He declared all foods clean.) And He was saying, “That which proceeds out of the man, that is what defiles the man." (Mark 7:19-20)

            *That would logically refer to meat as a general category. Christ was speaking in very broad terms. His point is that corruption stems not from outside us, but from within. The inference to be made from this is that eating meat cannot defile us spiritually. This has been set in stone by God Himself. Thus, no man has the authority to change this reality.

• God's Vision To Peter About Cornelius:

           -"But he became hungry and was desiring to eat; but while they were making preparations, he fell into a trance; and he saw the sky opened up, and an object like a great sheet coming down, lowered by four corners to the ground, and there were in it all kinds of four-footed animals and crawling creatures of the earth and birds of the air. A voice came to him, “Get up, Peter, kill and eat!” But Peter said, “By no means, Lord, for I have never eaten anything unholy and unclean.” Again a voice came to him a second time, “What God has cleansed, no longer consider unholy. This happened three times, and immediately the object was taken up into the sky.” (Acts 10:10-16, emphasis added)

            *In the vision that the apostle received, God commanded him to kill four-footed animals and eat their flesh. The point being made is that Peter was to be accepting of Gentile converts into the faith. His reaction was one of shock, since he was a Jew. This was obviously something new to him. This text is relevant in that Gentiles do not observe Jewish dietary laws, nor are they to be forced to do so (Galatians 2:13-14).

• The Apostle Paul On Eating Meats:

           -"Now accept the one who is weak in faith, but not for the purpose of passing judgment on his opinions. One person has faith that he may eat all things, but he who is weak eats vegetables only. The one who eats is not to regard with contempt the one who does not eat, and the one who does not eat is not to judge the one who eats, for God has accepted him." (Romans 14:1-3)

            *Those who teach that the dietary laws of the Mosaic system are still in effect have violated the very foundation of Christian teaching. They are not exhibiting a charitable spirit by trying to make other believers act the same.

           -"I know and am convinced in the Lord Jesus that nothing is unclean in itself; but to him who thinks anything to be unclean, to him it is unclean. For if because of food your brother is hurt, you are no longer walking according to love. Do not destroy with your food him for whom Christ died." (Romans 14:14-15)

            *One may individually choose to forgo eating animal flesh for the sake of conscience, but cannot legitimately impose such convictions on others. God has given us liberty to choose on this matter. Those who persist in condemning the consumption of meats are doing so not on the basis of divine commandment, but human tradition.
           -"Do not tear down the work of God for the sake of food. All things indeed are clean, but they are evil for the man who eats and gives offense." (Romans 14:20)

            *Obviously, in the Apostle Paul's mind, there are more important matters than what one eats. He focused more on preaching the gospel and godly living. Paul doubles down on his teaching by stressing that there is no food which we may not eat. Compare with 1 Corinthians 8:8.

• Commanding That Others Abstain From Eating Meats Is Heresy: 

           -"But the Spirit explicitly says that in later times some will fall away from the faith, paying attention to deceitful spirits and doctrines of demons, by means of the hypocrisy of liars seared in their own conscience as with a branding iron, men who forbid marriage and advocate abstaining from foods which God has created to be gratefully shared in by those who believe and know the truth. For everything created by God is good, and nothing is to be rejected if it is received with gratitude; for it is sanctified by means of the word of God and prayer." (1 Timothy 4:1-5)

            *Why is this heresy? It calls into question the goodness of God, who created the things that we eat. It reveals a lack of thankfulness on our part, which is an insult to God. He called His creation good, and so did Paul. Further, this gives authority to the apostle's teaching because it shows that he upheld the Old Testament as authoritative. He pronouncement echoes that made by God regarding creation in Genesis. This challenges the more extreme position of some who altogether deny the authority of the Apostle Paul. Those who assert that Mosaic dietary restrictions are in place today have fallen into the same error as the early Gnostics spoken of here. Things are made even worse when somebody's arrogance is dressed in pious language. It is wicked to denounce as unclean the things that God Himself has sanctioned for us to use.