What does προορίζω (proorizó) mean in its context—its use and its scriptural usage—and what are the theological implications?

Question

The Greek word προορίζω (proorizó, SG4309 = "predetermine") appears six (6) times in the New Testament: Acts 4:28; Romans 8:29, 30; 1 Corinthians 2:7; Ephesians 1:5, 11. Despite extensive writings and discussions surrounding this term, there remains significant disagreement regarding its theological implications. A more careful and systematic examination is warranted, given that its biblical interpretation and understanding may shed light on key doctrines and theological positions.

Texts: (NET)

to do as much as your power and your plan had decided beforehand would happen (Acts 4:28)

Instead we speak the wisdom of God, hidden in a mystery, that God determined before the ages for our glory (1 Corinthians 2:7)

He did this by predestining us to adoption as his sons through Jesus Christ, according to the pleasure of his will. ... In Christ we too have been claimed as God's own possession, since we were predestined according to the one purpose of him who accomplishes all things according to the counsel of his will (Ephesians 1:5, 11)

Because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters. And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified (Romans 8:29, 30).

Answer 1

The following is an extract from my book 'The Gates of Pearl', pp127-128 which is available free of charge, on my website, no 'registration' required. It is freely given.

These are the six occasions on which the word proorizo is used in scripture, the word translated, mostly, ‘predestined’ in the AV, but also translated ‘ordain’ and ‘determine before’. Together with the eight occasions of horizo, the six occasions of proorizo, make fourteen.

Horizo, as I stated before, is a matter of clarification. The AV says, sometimes, ‘determine’, but I understand from its usage that the word conveys the concept of focus, of resolution, of distinction - from the root word horao, which is a matter of vision. It is, I understand, to resolve a matter so that it is clearly seen.

Thus, I understand that the word proorizo is a matter of making something distinct, aforehand; resolving something, ere it is released into the public domain, that would have been - without the resolving - obscure. Prior to being made known, it has been clarified as to what is to be viewed and how it is to be viewed, is how I believe this word is used in holy writ.

Horion is a border or a coast, says Robert Young. It appears to me from the usage of it that the word does not, necessarily, mean a coastline with the sea, but it may be so. The word ‘coast’ may be somewhat archaic in its use in the AV and it may be that we use it solely of a sea border. But the word, as such, in the Greek, appears to me to be a border of any kind, geographically, whether with another country or with a mountain region or with a stretch of water.

It is a matter of distinction.

Chorion is nine times a matter of a field, or parcel of ground, or a possession or place. Again, in a context of a smaller geographical area, it is a matter of bounded distinction. Chorizo is, twelve times, to put asunder, to separate, or to depart from.

To me, the overwhelming evidence is that what is termed ‘predestination’ is a matter of God’s sight. From everlasting, God saw something. Foreknowing whom he would create, he saw a distinction.

More particularly, it was the Father who saw this.

God creates; the Father begets.

From everlasting, there was a distinction, within Deity, regarding what would be. There was clarity of sight, and therefore distinction of purpose.

Whom God did predestinate, everlastingly, he did, then, in point of time, call. Thereafter, these he justified.

Those who, like Abraham and David, were called before Christ came and suffered and died, were, nevertheless, justified according to their faith.

That faith did not, and could not, fully understand how God would justify - that is, with his own divine righteousness - for that divine righteousness had yet to be actioned, at Golgotha, and had yet to be revealed, in the gospel.

The Gates of Pearl by Nigel Johnstone Belmont Publications

EDIT : As commented, all of this information is available within the pages of Robert Young's 'Analytical Concordance', eighth edition. Robert Young's concordance covers the Authorised Version and his listings are from the Received Text (Elzevir 1624/Stephanus 1550). I believe his lexicon information is from Estienne and Liddel & Scott.

Answer 2

The Greek word προορίζω (proorizó, G4309) is formed from πρό (pro G4253) and ὁρίζω (horizō G3724).

Strong’s Definitions

πρό pró, pro; a primary preposition; "fore", i.e. in front of, prior (figuratively, superior) to:—above, ago, before, or ever.

ὁρίζω horízō, hor-id'-zo; from G3725; to mark out or bound ("horizon"), i.e. (figuratively) to appoint, decree, specify:—declare, determine, limit, ordain.

The verb ὁρίζω is in turn derived from the noun ὅριον (horion G3725).

ὅριον hórion, hor'-ee-on; neuter of a derivative of an apparently primary ὅρος hóros (a bound or limit); a boundary-line, i.e. (by implication) a frontier (region):—border, coast.

According to the outlines of their biblical usage, the noun ὅριον is used to reference the boundaries of a particular place, while the verb ὁρίζω is used to mean 1/ to mark out the boundaries of a place or thing or 2/ to determine or decide (to mark the limits of in a figurative sense). When πρό is prefixed to ὁρίζω, the compound προορίζω means to determine beforehand.

προορίζω proorízō, pro-or-id'-zo; from G4253 and G3724; to limit in advance, i.e. (figuratively) predetermine:—determine before, ordain, predestinate.

The word predestined in modern English usage is associated with ideas such as destiny or fate, concepts that are not inherent to the definitions of ὁρίζω and προορίζω. Rendering προορίζω as “predestined” is considered problematic for this reason. The concern is not with the English word itself but with how it may be misconstrued.

Turning to the Scriptural occurrences of προορίζω, the word is found only in the NT (not in the LXX) and in contexts that reference God’s predetermined plan with respect to Jesus Christ. For a verb to be so singularly focused is deemed to be of some significance.

Acts 4:27-28 KJV

²⁷ For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, ²⁸ For to do whatsoever thy hand and thy counsel determined before to be done.

1 Corinthians 2:2, 7

² For I determined not to know any thing among you, save Jesus Christ, and him crucified… ⁷ But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory

Ephesians 1:10-11

¹⁰That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: ¹¹ In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will

Romans 8:29-30 provides details on God’s plan with respect to a group of persons foreknown by God. They are the objects of a number of actions, but the emphasis is on God as the agent. These actions form a series of steps in a process, the stated goal of which is for them to be conformed to the image of his Son.

Romans 8:29-30

²⁹ For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. ³⁰ Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.

First and foremost, προορίζω is understood to reference God’s predetermined plan with respect to this group of individuals. Does προορίζω also imply a predetermined outcome? Yes, I believe so, for God will fulfill his purposes (cf Is 14:24, 46:10, Prov 19:21, Phil 1:6, etc.). It is important to note, however, that the direct object pronouns in Rom 8:29-30 are all plural in number. But the “whom” and the “them” do not refer to a group of separate individuals but to the many who collectively form the body of Christ (cf Rom 12:4-5, 1 Cor 12:12-13).

Within the broader context of Paul’s letter to the Romans, there is little to support the idea of a predetermined outcome on an individual basis. On the contrary, Paul’s warning in Romans 11 serves as a reminder that continuous membership is far from guaranteed (cf 1 Cor 15:1-2, Heb 3:14, Col 1:21-23).

Romans 11:19-23

²⁰ Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: ²¹ For if God spared not the natural branches, take heed lest he also spare not thee. ²² Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off. ²³ And they also, if they abide not still in unbelief, shall be graffed in: for God is able to graff them in again

Answer 3

Christians have interpreted προορίζω (decide beforehand) in several ways. Some deny that it applies to individuals but only applies to collective groups, the Church. However, this is rather difficult to argue for Roman 8:29. The context of Romans 8 seems to point to Christians as individuals. One example:

Likewise the Spirit helps us in our weakness. For we do not know what to pray for as we ought, but the Spirit himself intercedes for us with groanings too deep for words. (Rom. 8:26, ESV)

Romans 8:29 tells us that προορίζω is more than προγινώσκω (knowing beforehand). However, saying that προορίζω eliminates free will is based solely on human reasoning, not on revelation in Scripture.

  For my thoughts are not your thoughts, 
  neither are your ways my ways, 
  declares the LORD. 
  For as the heavens are higher than the earth, 
  so are my ways higher than your ways 
  and my thoughts than your thoughts. 
                  (Isa. 55:8–9, ESV)

This is a subject we don't understand and can't answer with human reasoning. If we say God cannot predestine people and give them free will, we say there is something impossible for God to do. But the only thing God cannot do is to violate his chosen character, that is what he has chosen not to do.

I'm going to use some human reasoning with the understanding that it is only as good as it reflects reality. In Romans 8:29 we are predestined to be conformed to the image of Christ. But, for us to truly be conformed to the image of Christ, we must choose to act in the character that Christ showed us.

whoever says he abides in him ought to walk in the same way in which he walked. (1 John 2:6, ESV)

If we cannot freely choose, we are not truly conformed.

Science has more difficulty with free will than Christianity. Simple cause-and-effect gives no room for free will. It is the personal mind of God that allows for the possibility of free will. Thus, God's predestination, rather than eliminating free will, is actually necessary to create it.

P.S. By free will, I mean the ability to make moral decisions and the ability to choose to follow Christ, although I acknowledge at the same time it is him who chooses us. Obviously, we cannot change who our parents are, when we are born, what country we were born in. Moral free will is one of our best arguments for the existence of God apart from revelation.

Answer 4

The Greek word προορίζω (proorizó), often translated as "predestine" or "foreordain," carries the meaning of determining something in advance, pointing to God's sovereignty in planning future events with a specific purpose. Its use in Scripture has deep theological implications, particularly in understanding God's plan and human freedom.

Acts 4:28: The Fulfillment of the Divine Plan In Acts 4:28, the term προορίζω is used in the apostles' prayer, acknowledging that Jesus' death was foreordained by God. The verse says:

"...to do whatever your hand and your plan (βουλὴν) had predestined (προορίσαι) to take place."

Here, the apostles interpret Jesus' suffering and crucifixion as the fulfillment of Psalm 2, which describes a conspiracy of kings and nations against God's Anointed. Their perspective reveals that, despite human acts of betrayal and injustice, God was in control, using even evil intentions to fulfill His purpose. Theologically, this passage highlights that God, in His foreknowledge and wisdom, had predetermined the redemptive path through the cross, a concept that challenges the rabbinical understanding of a triumphant and victorious Messiah. Instead, this introduces the concept of the "suffering servant" (Isaiah 53), which was less accepted in Jewish thought at the time.

Ephesians 1:11: Predestination and Divine Counsel In Ephesians 1:11, Paul writes:

"In him we have obtained an inheritance, having been predestined (προορισθέντες) according to the purpose (βουλὴν) of him who works all things according to the counsel of his will."

Here, predestination is linked to God's "purpose" (βουλὴν). The use of this word emphasizes that believers are predestined to share in the divine inheritance, which includes union with Christ and future glorification. The verse reinforces that all spiritual benefits are received "in Christ," and predestination is part of God's divine plan aimed at His glory and the believers' well-being, not based on human merit but on His sovereign favor.

Theological Implications The connection between προορίζω and βουλὴν (counsel) in both texts indicates that God's predestination is grounded in a rational and intentional plan, rather than arbitrary whim. This concept denies a fatalistic determinism. In Acts 4:28, the focus is on the fulfillment of God's plan through human actions, even if those actions are morally wrong. In Ephesians 1:11, predestination refers to the calling and inheritance of believers, emphasizing God's sovereignty over the entire history of salvation.

However, the doctrine of predestination is often seen as being in tension with the concept of free will. While Scripture does not fully explain how these two realities coexist, it affirms that God predestines events without destroying human freedom. God can use human decisions, including wrongful ones, to accomplish His purposes without violating free will, as demonstrated in the crucifixion of Jesus.

In summary, the use of προορίζω in Paul's writings and in Acts points to God's sovereignty, particularly in His redemptive plan and the predestination of believers. The association with βουλὴν highlights that God acts according to a benevolent purpose, not arbitrariness, reaffirming that predestination aims at the glorification of those in Christ while preserving human freedom.

Answer 5

The Greek verb προορίζω, a compound word from πρό (pro), meaning “before,” and ὁρίζω (horizo), meaning “to determine” or “to appoint.” As such, προορίζω carries the basic sense of “to determine beforehand, foreordain” “to predestine,” "to set limit in advance," etc.

Greek literature often relates to concepts of fate or divine foreknowledge. Outside the Bible, it can be found in works discussing destiny and the nature of the divine will, illustrating its connection to ideas of predetermined purpose. - ( from Origen and Prophecy, Oxford Academic; The Cambridge Companion to Boethius, Cambridge University Press.)

While the linguistic meaning provides a starting point, a Biblical understanding of προορίζω requires examining its context, its specific use in these passages, and how it is applied theologically.

A brief explanation of the texts (Acts 4:28, 1 Corinthians 2:7, Ephesians 1:5, 11, and Romans 8:29-30), focusing on the term προορίζω (proorízō) and its contextual significance:

Acts 4: 27-28 (NET): "...to do as much as your power and your plan had decided beforehand would happen."

This passage takes place as the disciples pray after Peter and John’s release, following the Sanhedrin’s threats to stop them from spreading the belief in Jesus as the Messiah.

The verb προορίζω ("decided beforehand") emphasizes that the events leading to Jesus' crucifixion were part of God's preordained plan for redemption and not merely the result of human actions. It underscores that, while human agents (Herod, Pilate, the Gentiles, and the people of Israel) acted according to their own will, their actions were still within the scope of God's eternal plan. God exercises sovereign control over history while integrating human actions into His divine purposes. Here, προορίζω does not refer to the predestination of individuals to salvation.

1 Corinthians 2:7 (NET): "...instead we speak the wisdom of God, hidden in a mystery, that God determined before the ages for our glory."

In this passage, Paul contrasts the wisdom of this world with the wisdom of God, revealed through the gospel of Christ. He describes this divine wisdom as a mystery that was hidden but has now been revealed through Christ, whom they crucified (v. 8).

The object of προορίζω in 1 Corinthians 2:7 is the wisdom of God, referring to God's redemptive plan revealed through Christ. This wisdom was preordained "for our glory," meaning the ultimate glorification of believers. Paul's focus here is not on individual election to salvation but on God's predetermined wisdom that leads to the salvation and glorification of those who believe.

Ephesians 1:5, 11 (NET):

Ephesians 1:5: "He predestined us to adoption as his sons through Jesus Christ, according to the pleasure of his will." Ephesians 1:11: "In Christ we too have been claimed as God's own possession, since we were predestined according to the one purpose of him who accomplishes all things according to the counsel of his will."

Verse 5: The preposition εἰς ("to/for") signals that the direct object of προορίζω (predestined) is "to adoption as his sons" (εἰς υἱοθεσίαν), meaning the predetermined plan for us to become God's children through Jesus Christ.

Verse 11: The verb προορίζω ("predestined") is linked to the ultimate goal and purpose of God's plan, which includes adoption (v. 5) and being claimed as God's possession in Christ. In this context, προορίζω refers to God's predetermined purpose for believers and how they fit into His redemptive plan. However, it does not specifically refer to the predestination of individuals to salvation. In Sum: In Ephesians 1:5 and 11, Paul uses προορίζω to refer to God's predetermined will according to His counsel, specifically regarding adoption into God’s family and being claimed as God's possession in Christ. Contextually, these are the stated objects of προορίζω of His overall plan of Redemption.

Romans 8:29-30 (NET):

"...because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters. And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified."

Romans 8:29-30 outlines a series of actions in God's redemptive plan: foreknew, predestined, called, justified, and glorified. A careful reading of the context and syntax reveals that what God προορίζω ("predestined") is clearly and specifically "to be conformed to the image of His Son"—referring to the process of sanctification and the ultimate glorification of those already foreknown by God. This conformity to Christ's image is the intended outcome of προορίζω in God's redemptive work, not the initial act of election to salvation. Therefore, προορίζω here does not refer to God predestining individuals to be saved, but rather to the final transformation of believers into Christ's likeness—the plain and clear interpretation of προορίζω in this context, free from any logical, philosophical, or theological presumption or presupposition.

In conclusion:

From the above examination, it is clear that προορίζω always refers to God's predetermined purpose within His redemptive plan. It highlights His intent to fulfill key aspects of redemption—such as the adoption, sanctification, and glorification of believers—conforming them to the image of Jesus. Nowhere does προορίζω explicitly refer to the predestination of individuals to salvation, but rather to God's overarching redemptive goals for those already in Christ.

It does not necessarily endorse doctrines like Perseverance of the Saints or Once Saved, Always Saved, particularly when considered in the broader context of Scripture concerning salvation. For example, Jesus says, "the one who endures to the end will be saved" (Matthew 24:13), and "He who has my commandments and keeps them is the one who loves me" (John 14:21). Similarly, Revelation 3:5, 20:15, and 22:19 emphasize the importance of faithful obedience and perseverance. Both Peter and Paul warn of the danger of apostasy and the potential loss of salvation (e.g., 2 Peter 2:20-22, 1 Corinthians 9:27). These verses suggest that salvation involves not only God's predetermined will but also the ongoing responsibility of the believer to remain faithful, with the possibility of losing one's place in the book of life.

As Deuteronomy 29:29 reminds us, "the secret things belong to the Lord," and Isaiah 55:8-9 underscores that God's ways are higher than ours. It is therefore dangerous for humanity to pry into matters reserved for God's sovereign will. Instead, we must remain grounded in Scripture and avoid distorting God’s Word for doctrinal purposes, as warned in 2 Corinthians 4:2. To twist προορίζω into a doctrine of individual predestination distorts Scripture and dishonors God by misrepresenting His true nature.

Sola Scriptura!

Answer 6

First, according to BDAG, the word προορίζω (proorizo) means:

deicide upon beforehand, predetermine

In modern parlance, the word could be translated as "planned to do" or similar; that is, something that had been previously decided.

As correctly pointed out by the OP, this word occurs in just six places in the NT in four passages, as listed by the OP. Calvin's doctrine of predestination does not rest on these passages as the evidence for that doctrine does not exist in these passages.

It must be agreed with Calvin, that the salvation of sinful humanity is the initiative of God. However, unlike Calvin, the Bible nowhere teaches absolute predestination, but teaches universal election. See appendix below.

Let us examine the passages listed by the OP that contain this word προορίζω (proorizo)

Acts 4:28

They carried out what Your hand and will had decided beforehand would happen.

This is a simply stating that Jesus was crucified for the sins of the world in accordance with God's plan for Jesus to be crucified. Indeed, Paul even says this in another place:

1 Cor 15:3, 4 - ... that Christ died for our sins according to the Scriptures, that He was buried, that He was raised on the third day according to the Scriptures

Thus, Jesus came to earth and did exactly what was planned, including (unlike sinful humans) doing the will of His Father in heaven, John 5:30.

Rom 8:29, 30

because those whom He foreknew, He also predetermined to be conformed to the image of His Son, for Him to be firstborn among many brothers. And those whom He predetermined, these also He called; and whom He called, these also He justified; and whom He justified, these also He glorified.

In the NT context (see appendix below) these two verses simply say what God intended to do for sinful humanity - to save all people because God wants all people to be saved! Further, because God knew mankind would sin, that this plan to save humanity was made before mankind sinned.

1 Cor 2:7

But we speak in a mystery, the wisdom of God having been hidden, which God predetermined before the ages for our glory,

Again, this is just saying that God had planned to save people before they even sinned.

Eph 1:5, 11

having predetermined us for divine adoption as sons to Himself through Jesus Christ, according to the good pleasure of His will, ...

in Him, in whom also we have obtained an inheritance, having been predetermined according to the purpose of the One working all things according to the counsel of His will

Again, this says that God had planned ("predestined") all people to be saved.

Now, some will object (despite the evidence in the appendix below) that if God wills that something should happen then it MUST happen. But as listed below, there are many examples where this is not the case. The most glaring example is that God did not will that mankind should sin, but we did! We also read in the following verses that:

• Matt 7:21 - Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only he who does the will of My Father in heaven.
• Matt 12:50 - For whoever does the will of My Father in heaven is My brother and sister and mother.”
• 1 John 2:17 - The world is passing away, along with its desires; but whoever does the will of God remains forever.

All these show that God wants all people to be obedient to His will but not all are obedient.

APPENDIX - Universal Election

Before listing the material below let me say that universal election does NOT mean universal salvation - far from it. While God want to save all people, many will reject God's free offer of salvation and thus be eternally lost.

However, here is some of the Bible evidence for God wanting to save all people:

• Matt 18:14 - In the same way, your Father in heaven is not willing that any of these little ones should perish.
• John 1:29, “Behold the Lamb of God who takes away the sin of the world.”
• John 3:16, “God so loved the world that He gave …”
• John 12:32, “I [Jesus] … will draw all people to myself.”
• John 12:47, “… for I did not come to judge the world but to save the world.”
• Acts 17:30, “God … commands all people everywhere to repent.”
• Rom 3:23, 24, “… for all have sinned … and all are freely forgiven...”
• Rom 5:8, 10, “… while we were still sinners, Christ died for us. … if, while were God’s enemies, we were reconciled to him by the death of His Son, …”
• Rom 5:15, “But the free gift is not like the offense. For if by the one man’s [Adam’s] offense many died, much more the grace of God and the gift by the grace of the one Man, Jesus Christ, abounded to the many.” [Note the same word, “many” applies to all people.]
• Rom 5:18, “Therefore, as through one man’s offense judgment came to all people, resulting in condemnation, even so through one Man’s righteous act the free gift came to all people, resulting in justification of life.”
• Rom 11:32, “For God has imprisoned everyone in disobedience so that He may show mercy to all.”
• 2 Cor 5:14, “…we are convinced that one died for all, and therefore all died.”
• 2 Cor 5:18, 19, “…God was reconciling the world to Himself in Christ …”
• 1 Tim 2:3, 4, “For this is good and acceptable in the sight of God our Saviour, who desires all men to be saved and to come to the knowledge of the truth.”
• 1 Tim 2:6, “[Jesus Christ] gave Himself as a ransom for all people.”
• 1 Tim 4:10, For to this end we toil and strive, because we have our hope set on the living God, who is the Saviour of all people, especially of those who believe.
• Titus 2:11, “For the grace of God appeared bringing salvation to all people.”
• Heb 2:9, “But we see Jesus, who was made a little lower than the angels, now crowned with glory and honor because he suffered death, so that by the grace of God he might taste death for everyone.”
• 2 Peter 3:9, “The Lord is not slow in keeping his promise, as some understand slowness. He is patient with you, not wanting anyone to perish, but everyone to come to repentance.”
• 1 John 2:2, “He Himself [Jesus] is the propitiation for our sins, and not for ours [Christians to whom John writes] only but also for the whole world.”
• Isa 45:22, Turn to Me and be saved, all the ends of the earth; for I am God, and there is no other.
• Isa 53:6, “We all like sheep have gone astray … and the LORD has laid on him the iniquity of us all.”

The Bible frequently makes this same point of wanting to save all people by emphasising that God does not show favouritism but treats all people impartially (Duet 10:17-19, 2 Chron 19:7, Eze 18:25, Mk 12:14, Acts 10:34 Rom 2:10-11; Eph 6:9, 1 Pet 1:17).

Thus, God “elected” all people by extending His Grace to everyone, even before they sinned! Further, God did this without any input from us, nor request from us, nor consultation with sinners (Eph 2:5). Unfortunately, many will reject this wonderful, free offer.

Further, there are many examples of people rejecting God's will for them and rejecting God's salvation:

• The “wilderness generation” of Israelites that God called out of Egypt perished in the desert because, despite being called, turned their backs on God and refused to trust in God by believing the majority spy report.
• At the end of the wilderness wandering, Joshua begged the people to choose to serve God, Josh 24:15, 22. See also Deut 30:19, Judg 5:8, Job 34:4, 33, 21, Ps 119:173, Prov 1:29, 3:31, Isa 7:15, 16, 56:4, 65:12, 66:3, Jer 8:3.
• King Saul who was a statesman and prophet called by God (1 Sam 10:11, 12, 19:24), yet was ultimately lost when he consulted demons for advice and then committed suicide.
• Ps 69:28 contains a plea for David’s enemies to be blotted out of the book of life!
• Eze 18:21-28 also teaches that the wicked can reform and be saved, and the righteous can apostatise and be lost. Both situations are incompatible with Calvinism’s view of salvation and humanity.
• Rom 11:17-21 discusses the warning that people who had been grafted into the “olive tree” of the Christian community could be broken off if they were unfaithful.
• 1 Cor 9:27 Paul says he disciplines his body to keep it under control so that after preaching to others he does not become a castaway/disqualified. That is, Paul believed that it was possible that he could lose his way and become lost.
• 1 Cor 10:12 also contains a stern warning from Paul, “If you think you are standing firm, be careful that you don’t fall.”
• 2 Cor 6:1, “As God’s fellow workers, then, we urge you not to receive God’s grace in vain.
• Gal 1:6, I am amazed how quickly you are deserting the One who called you by the grace of Christ and are turning to a different gospel—
• Gal 5:4: “You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace”
• Gal 6:9 says, “Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up.”
• 1 Tim 4:1 - Now the Spirit expressly states that in later times some will abandon the faith to follow deceitful spirits and the teachings of demons,
• 1 Tim 5:12, and so incur condemnation for having abandoned their former faith.
• 1 Tim 6:10, For the love of money is the root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.
• 1 Tim 6:21, which some have professed and thus swerved away from the faith. Grace be with you all.
• 2 Tim 2:17, 18, … Hymenaeus and Philetus, who have deviated from the truth. They say that the resurrection has already occurred, and they undermine the faith of some.
• Heb 2:1-3, We must pay closer attention, therefore, to what we have heard, so that we do not drift away. For if the message spoken by angels was binding, and every transgression and disobedience received its just punishment, how shall we escape if we neglect such a great salvation?
• Similarly, Heb 6:4-6 also teaches that some “who have once been enlightened, who have tasted the heavenly gift, who have shared in the Holy Spirit…” can fall away.

Heb 10:19-35 contains an extended passage on enduring. It contains some real gems about the possibility of losing one’s faith and confidence such as:

• V26: If we(!) deliberately keep on sinning after receiving the knowledge of the truth, no sacrifice for sins is left
• V29: How much more severely do you think someone deserves to be punished who has trampled the Son of God underfoot, who has treated as an unholy thing the blood of the covenant that sanctified them and who has insulted the Spirit of grace. This verse clearly shows that it is possible to be sanctified and subsequently lost.
• V35: Therefore, do not throw away your confidence which has a great reward.
• V36: You need to persevere so that when you have done the will of God you will receive what he has promised.
• Heb 13:9, “Do not be led away by diverse and strange teachings, for it is good for the heart to be strengthened by grace …”
• 2 Peter 1:10, “make your calling and election sure”. This clearly allows for the possibility of losing one’s election.
• 2 Peter 2:21, “It would have been better for them not to have known the way of righteousness, than to have known it and then to turn their backs on the sacred command that was passed on to them.”
• 2 Peter 3:17 contains a very stern and sobering warning to be on guard that we do not fall from our secure position. Verse 14 contains a similar warning.
• Jesus’ parable of the 10 virgins contains two classes of people called “wise” and “foolish”. All were invited to the wedding; All were virgins symbolising purity, see Rev 14:5; All had lamps, ie, lights symbolising Christ as the light of the world, John 1:4, 9, 8:12, 9:5, Matt 5:14-16; All, at least initially had oil - but this is the crux of the parable - five virgins had enough oil and five did not have enough because they complained that their lamps were going out. In the NT oil represents the gift of the Holy Spirit (Luke 4:18, Acts 10:38, 2 Cor 1:21, 22, 1 John 2:20). Thus, Jesus teaches that some who are called and have been given the Holy Spirit (see also Heb 6:4-6) can still be excluded from the Kingdom of God.
• Jesus’ parable of the vine (John 15:1-8) says two interesting things: (a) that branches (connected to the vine of Jesus) that do not bear fruit are cut off (v2); and (b) the bearing of fruit is to prove that we are Jesus’ disciples.
• Jesus’ parable of the sower, or perhaps the parable of the soils (Matt 13:1-23, Mark 4:1-20, Luke 8:4-15) contains several classes of people (soils) who start out well in the Christian life but lose their way. The conclusion is also significant: “by their constancy bear fruit”. (Luke 8:15)
• Jesus’ parable of the banquet (Luke 14:16-24) contains a very good example of people rejecting the call (or “election”) of God as well as God having to ask some people more than once and begging them to the wedding banquet. Jesus’ conclusion is, again, significant, “not one of those men who have been invited shall taste of my banquet.” In the parallel passage of Matt 22:1-14, Jesus concludes by saying, “For many are called, but few are chosen.”
• Jesus’ instruction to the church of Laodicea and its “lukewarm” members being “spued out” clearly shows that some will lose their salvation.