Cultural And Historical Background Information On The Suffering Servant Of Isaiah 53

• Introduction:

          -Isaiah chapter fifty three is the most keen, vivid description of the Jewish Messiah provided in the entire Old Testament. It portrays Him as being a servant who suffers unjustly for our sins in order to make peace between us and God. The chapter contains the very basic message of redemption as revealed more fully through New Testament revelation. Christians naturally identify this suffering servant figure to be Jesus Christ. While the text of Isaiah 53 may seem fairly straightforward to us, it is not so to our Jewish friends. Many absolutely refuse to see the emphatic implications set forth by a natural reading of this passage of Scripture. It is generally assumed that the suffering servant refers to Israel, but the evidence simply does not point in favor of that interpretation. Isaiah 53 is clearly a messianic prophecy that has already been been long fulfilled by Jesus Christ Himself.

• Virtually All Jewish Rabbis Once Believed That The Suffering Servant Of Isaiah 53 Was Referring To The Coming Of A Promised Messiah:

          -"Rashi (1040-1105 a.d.) might have been the first to deny that this incredible passage is messianic. But many Jewish sages, before and after Rashi, saw the Messiah in Isaiah 53." (Daniel Mann, Jews for Jesus, "Rabbis, Skeptics and the Suffering Messiah")

• Following Are Examples Of Jewish Sources That Interpret The Suffering Servant Of Isaiah 53 In A Messianic Sense (Taken From The Same Source As The Above Cited Excerpt):

          -"The highly regarded first-century Rabbi Shimon Ben Yochai stated: “The meaning of the words ‘bruised for our iniquities’ [Isaiah 53:5] is, that since the Messiah bears our iniquities, which produce the effect of his being bruised, it follows that whoso will not admit that the Messiah thus suffers for our iniquities, must endure and suffer them for them himself."

          -"The mystical Zohar records: “The children of the world are members one of another. When the Holy One desires to give healing to the world, he smites one just man amongst them, and for his sake heals all the rest. Whence do we learn this? From the saying, “‘He was wounded for our transgressions, bruised for our iniquities“‘ (Isaiah 53:5)” (Numbers, Pinchus, 218a)"

          -"Many different rabbis – Gaon Rabbi Saadia, Rabbi Naphtali ben Asher, and Rabbi Moshe Alshich adamantly opposed Rashi’s new interpretation, and demanded that the Sages of Israel should ignore him and return to the original interpretation, the most famous of among them was Mamonides, who categorically declared that Rashi was completely mistaken."

• Isaiah 53 Has Been Called The Forbidden Chapter In Jewish Communities:

          -"The 17th century Jewish historian, Raphael Levi, admitted that long ago the rabbis used to read Isaiah 53 in synagogues, but after the chapter caused “arguments and great confusion” the rabbis decided that the simplest thing would be to just take that prophecy out of the Haftarah readings in synagogues. That’s why today when we read Isaiah 52, we stop in the middle of the chapter and the week after we jump straight to Isaiah 54." (Eitan Bar, One For Israel, "Isaiah 53-The Forbidden Chapter")

• The Suffering Servant Of Isaiah 53 Cannot Simply Be A Reference To Israel, But To A Person:

          -If the suffering servant of Isaiah 53 is a reference to the nation of Israel rather than Christ Himself, then how can it be said that he was cut off from the people (Isaiah 53:8)? How can this suffering servant be cut off from himself?

          -If the suffering servant of Isaiah 53 is a reference to the nation of Israel rather than Christ Himself, then how can it be said that he bore the sins of the people (Isaiah 53:5-6)? This person is said to be righteous, yet the Old Testament records Israel routinely falling into sin and judgment by God.

          -Who would better fit the description of the suffering servant in Isaiah 53 than Jesus Christ Himself as recorded in the four gospels?

What Happens To The Souls Of Infants Who Die?

          There have been a number of different positions amongst Christians as to what happens to the souls of children who die. Augustine postulated that unbaptized infants were punished eternally in hell, but to a lesser degree. His views softened over time. For centuries, the Roman Catholic Church unofficially taught that the souls of deceased children go to a place called Limbo. The Greek fathers did not discuss this topic at length, but some believed children who died went to some place distinct from both heaven and hell. The stance defended here is that the destination of little children who pass away enter into the presence of God in heaven.

          If Christ is the only way to heaven as He claims to be, faith is required in order to follow Him, yet babies are not able to place their trust in anyone, then it might seem to some that those who die are excluded from heaven. However, we would be hard pressed to find Christians who actually believe that today. The idea is not palatable to us at all. While not explicitly answered in Scripture, there are a number of clues which seem to indicate that babies are recipients of God's grace and excluded from eternal punishment. 

          Scripture implicitly affirms the concept that we call the age of accountability (Deuteronomy 1:39; Isaiah 7:15-16). This is relative due to the fact that everybody develops differently. Thus, there exists a period of time during childhood in which God in His mercy does not count sins against a person due to lacking reason and understanding. While babies are born with a sin nature, they still cannot actually commit acts of evil. 

          Jesus Christ stated that the kingdom of God is not only for little ones, but also for those who become like children in their faith (Mark 10:13-15; Luke 18:15-17). If babies were to be sentenced to hell upon death, then why did He welcome them? The gospels record Christ having compassion on children as He called them to His side and sat them at His feet in the crowds (Matthew 18:3; 19:14-15). If they were to be sentenced to hell by God for original sin, then why did Jesus commend their simplicity? John the Baptist is said to have been indwelt with the Spirit of God even in the womb (Luke 1:15), and receiving the Spirit is always viewed as evidence of regeneration (Luke 1:41, 67; Acts 9:17).

          Consider the mourning of King David when the Lord took away his newborn child as discipline for acts of adultery and murder (2 Samuel 12:22-23). Even in the midst of his selfish and brutish conduct, we see God exercising mercy as his own life was spared. The Lord is in charge of life itself. The text of 2 Samuel affirms that both would go to the same place at the moment of physical death. Moreover, Hebrews 11:32-33 tells us David entered into the presence of God with the rest of the saints. Why should we believe that the souls of deceased children go to some place other than heaven? 

           God would not condemn to hell somebody who never even had a chance to live. We must also keep in mind those who have severe cognitive disabilities. Though it is a teaching of Scripture that God has inscribed a moral law into the hearts of men, every person needs to have the mental capacity to act. Each man will be judged according to his own conduct (2 Corinthians 5:10; 1 Peter 1:17). Babies cannot do anything on their own. What could God judge them for? Our hope lies in the goodness and graciousness of God. That is our one and only hope, from here to eternity. Children are by no means an exception to that rule.

The Danger Of The “#MeToo” Movement

"The #MeToo movement has uncovered real abuses of power. But the solution to those abuses is not to replace valid measures of achievement with irrelevancies like gender and race. Ironically, the best solution to sexual predation is not more feminism, but less. By denying the differences between men and women, and by ridiculing the manly virtues of gentlemanliness and chivalry and the female virtues of modesty and prudence, feminism dissolved the civilizational restraints on the male libido. The boorish behavior that pervades society today would have been unthinkable in the past, when a traditional understanding of sexual propriety prevailed. Now, however, with the idea of “ladies and gentlemen” discredited and out of favor, boorishness is increasingly the rule."

Heather MacDonald, “The Negative Impact of the #MeToo Movement”

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 election discussed in Romans 8 pertains to the qualities, intentions, and divine plans for those who are considered righteous before 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 6:32-58

          "All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out... No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day." (John 6:37, 44, KJV)

          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 to articulate the point to His unbelieving Jewish audience that He was indeed their promised Messiah, who would offer Himself up as a propitiatory sacrifice for our sins.

          "I am that bread of life." (John 6:48, KJV)

          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. By carefully choosing His audience and timing, He ensured that His message would reach those whose hearts were prepared to receive it, thereby facilitating the fulfillment of prophetic scripture and God’s redemptive plan.

          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 irresistible calling of the human will.

          "And ye will not come to me, that ye might have life." (John 5:40, KJV)

          More precisely, these people willfully turned their backs against God. 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 hardening of their hearts was a consequence of their own choices and desires, not an arbitrary decree from God.

          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.

          "No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day." (John 6:44, KJV)

          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. This divine drawing is contingent upon the individual's openness to God's teachings and their willingness to embrace the truth.

          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 free will 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.

          "And I, if I be lifted up from the earth, will draw all men unto me." (John 12:32, KJV)

          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. This highlights the necessity of personal faith and acceptance of Christ’s message for true spiritual reconciliation with God.

          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.

          "For God hath concluded them all in unbelief, that he might have mercy upon all." (Romans 11:32, KJV)

          The mission of Christ was always meant to be inclusive, seeking to draw all individuals to salvation through faith in Him. By emphasizing the universality of God's call, we can better understand the inclusive nature of the gospel message.

An Exegetical And Theological Analysis Of Ephesians 1

          "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..." (Ephesians 1:4-5)

          The verses in question do not say anything about God choosing before the creation of the world which individuals will be saved. Instead, they emphasize the purpose and outcome of God's choosing, that we would be holy and blameless before Him. The focus here is on God’s overarching plan for those who are in Christ, highlighting that in love, He predestined us to adoption as sons. This adoption speaks of a relational change, signifying that those who accept the gospel become children of God. It is not through personal merit, but God’s gracious will. 

          Ephesians 1 does not speak of the eternal destiny of the unrepentant and the unbelieving, nor even an irresistible calling of the human will. Instead, it relates to 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, but rather the destiny and purpose of believers in Christ.

          "Also we have obtained an inheritance, having been predestined according to His purpose who works all things after the counsel of His will." (Ephesians 1:11)

          Ephesians 1 concerns predestination for blessings, not who will specifically be recipients of salvation. This verse emphasizes that believers have obtained an inheritance, a metaphor for the eternal blessings and spiritual riches granted to them. This inheritance is part of God’s predetermined plan, signifying His purpose and sovereign will in the lives of believers. Those who are faithful to God have been predestined to be conformed to the image of Jesus Christ. This conformity is the process of sanctification, where believers grow in Christlikeness. The phrase "having been predestined" signifies that these blessings and this transformation were part of God’s eternal plan. 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." This indicates that predestination is based on our union with Christ, and election is conditioned on faith.

          "In Him, you also, after listening to the message of truth, the gospel of your salvation—having also believed, you were sealed in Him with the Holy Spirit of promise." (Ephesians 1:13)

          This text speaks to the process of salvation and the assurance that comes with it. Those who are faithful to God have been predestined to be conformed to the image of Jesus Christ. The moment believers hear the message of truth and believe in it, they are included in Christ and receive the Holy Spirit as a seal. This seal signifies ownership, security, and the guarantee of the inheritance mentioned earlier. We are included in Him the moment we believe from the heart the message of the gospel. The sealing of the Holy Spirit also indicates that believers are marked as God's own, signifying their new identity and the promise of future redemption. Election is conditioned on faith, and this faith results in the believer’s inclusion in Christ and the reception of the Holy Spirit.

           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 contexts such as 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.