Can the nonelect ever be born-again? (2 Kings 22:27) With the elect thou wilt be elect: and with the perverse thou wilt be perverted.
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Yeah, I think it's the false prophets who had been bought part where we disagree. I don't think false prophets are included in the bought group. I think this is confirmed by 2:9. It tells us there that the godly (those justified by Christ) because of the Lord's intervention, cannot follow a false gospel, but the false teachers do and teach such, are reserved unto the day of judgement, which would therefore eliminate the false teachers from among the godly - those bought.
[2Pe 2:1 KJV] 1 But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.
[2Pe 2:9 KJV] 9 The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished:
[2Pe 2:1 KJV] 1 But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.
[2Pe 2:9 KJV] 9 The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished:
learn all about Calvin
5 minute with this link and a link to his institute of religion.
https://www.ligonier.org/podcasts/5-minutes-in-church-history-with-stephen-nichols/calvin-on-prayer
MAY 20, 2015
Christian LivingSpiritual GrowthSpiritual DisciplinesPrayer
Calvin on Prayer
Stephen Nichols
Transcript
"Words fail to explain how necessary prayer is, and in how many ways the exercise of prayer is profitable. It is therefore by the benefit of prayer that we reach those riches which are laid up for us with the heavenly Father."
These are the words of John Calvin on the necessity of prayer, and they come to us from his Institutes of the Christian Religion. In this work, Calvin gets at theology through the structure of four books. The first book is on the knowledge of God the Creator; the second book is on the knowledge of God the Redeemer in Christ. In the third book, Calvin turns his attention to the Holy Spirit and the way in which we receive the grace of Christ and what benefits come to us from it. Book four is about the church and life in the Spirit.
In book three, chapter twenty, Calvin writes on prayer. He begins by talking about the necessity of prayer: "We need prayer because this is how God's benefits reach us." Of course, Calvin raises the question of why we should pray if God is sovereign over all things. Doesn't that make prayer superfluous? Calvin responds by saying that prayer first of all has to do with us—prayer changes us, and prayer is a crucial discipline of the Christian life. It's also our duty. God commands us to pray; that's enough for Calvin.
Calvin then turns to what he calls the rules for right prayer. He lists five rules; the first is to come before God with reverence. This is how we frame prayer—we recognize who God is; we revere Him; and in light of who He is, we recognize who we are.
The second rule of prayer is to pray out of insufficiency. It's very simple: we ask because we need. Prayer is a constant reminder of our utter dependence on God and of God's all-sufficiency for us.
The third rule is to come pleading mercy. We don't deserve anything—this is the posture that Calvin wants us to take. We don't deserve anything before God; it is His sheer good pleasure and mercy to extend to us these blessings and benefits and to answer our prayers.
Calvin's fourth rule is to pray with confident hope. We should be encouraged that God answers prayer. If we are living in tune with the Spirit, reading God's Word, and praying in accordance with Scripture, then we can be assured that God hears our prayers and that He will answer our prayers.
The fifth rule is to pray in Jesus' name. Jesus is our intercessor, our mediator. He's not only our High Priest who sat down after completing the work of redemption; He's our High Priest who stands up and ever intercedes for us before the Father's throne. This is what Calvin says about praying in the name of Jesus and recognizing Jesus as our intercessor: "For as soon as God's dread majesty comes to mind, we cannot but tremble and be driven far away by the recognition of our own unworthiness, until Christ comes forward as intermediary to change the throne of dreadful glory into the throne of grace." So, as the biblical author tells us, "Let us then with confidence draw near to the throne of grace" (Heb. 4:16
5 minute with this link and a link to his institute of religion.
https://www.ligonier.org/podcasts/5-minutes-in-church-history-with-stephen-nichols/calvin-on-prayer
MAY 20, 2015
Christian LivingSpiritual GrowthSpiritual DisciplinesPrayer
Calvin on Prayer
Stephen Nichols
Transcript
"Words fail to explain how necessary prayer is, and in how many ways the exercise of prayer is profitable. It is therefore by the benefit of prayer that we reach those riches which are laid up for us with the heavenly Father."
These are the words of John Calvin on the necessity of prayer, and they come to us from his Institutes of the Christian Religion. In this work, Calvin gets at theology through the structure of four books. The first book is on the knowledge of God the Creator; the second book is on the knowledge of God the Redeemer in Christ. In the third book, Calvin turns his attention to the Holy Spirit and the way in which we receive the grace of Christ and what benefits come to us from it. Book four is about the church and life in the Spirit.
In book three, chapter twenty, Calvin writes on prayer. He begins by talking about the necessity of prayer: "We need prayer because this is how God's benefits reach us." Of course, Calvin raises the question of why we should pray if God is sovereign over all things. Doesn't that make prayer superfluous? Calvin responds by saying that prayer first of all has to do with us—prayer changes us, and prayer is a crucial discipline of the Christian life. It's also our duty. God commands us to pray; that's enough for Calvin.
Calvin then turns to what he calls the rules for right prayer. He lists five rules; the first is to come before God with reverence. This is how we frame prayer—we recognize who God is; we revere Him; and in light of who He is, we recognize who we are.
The second rule of prayer is to pray out of insufficiency. It's very simple: we ask because we need. Prayer is a constant reminder of our utter dependence on God and of God's all-sufficiency for us.
The third rule is to come pleading mercy. We don't deserve anything—this is the posture that Calvin wants us to take. We don't deserve anything before God; it is His sheer good pleasure and mercy to extend to us these blessings and benefits and to answer our prayers.
Calvin's fourth rule is to pray with confident hope. We should be encouraged that God answers prayer. If we are living in tune with the Spirit, reading God's Word, and praying in accordance with Scripture, then we can be assured that God hears our prayers and that He will answer our prayers.
The fifth rule is to pray in Jesus' name. Jesus is our intercessor, our mediator. He's not only our High Priest who sat down after completing the work of redemption; He's our High Priest who stands up and ever intercedes for us before the Father's throne. This is what Calvin says about praying in the name of Jesus and recognizing Jesus as our intercessor: "For as soon as God's dread majesty comes to mind, we cannot but tremble and be driven far away by the recognition of our own unworthiness, until Christ comes forward as intermediary to change the throne of dreadful glory into the throne of grace." So, as the biblical author tells us, "Let us then with confidence draw near to the throne of grace" (Heb. 4:16
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Naturally...
Ok, let's go slowly and clear it up.
“But there were also false prophets... False prophets secretly introduce(d) destructive heresies, even denying the sovereign LORD who bought them (which) ( brought) swift destruction on themselves.”
So now, we have a clear picture of what is being said.
Ok, let's go slowly and clear it up.
“But there were also false prophets... False prophets secretly introduce(d) destructive heresies, even denying the sovereign LORD who bought them (which) ( brought) swift destruction on themselves.”
So now, we have a clear picture of what is being said.
[2Pe 2:1 KJV] 1 But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.
[2Pe 2:3 KJV] 3 And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not.
The "them" pertains to the people but not to the false prophets. Do you see the "shall be" and "shall bring in"? They both are in the future tense, not in the current tense, in other words, they aren't yet among them. The "bought", however, is not stated in the future tense but could have been had the false prophets also pertained to the "bought". If you look at 2:3, you can see a distinction between the "they" (the false prophets) and the "you" (the bought). Therefore, by that, the false prophets are being differentiated, separated and distinguished, from the "bought". It goes on to discuss the judgement of the false prophets but not the judgment of the bought which would have had to be so stated if the two were of the same group, and which further reinforces that the false prophets are not part of the "bought".
Look at Mat 24:24. It is basically saying exactly the same thing as 2 Pet 2:1. It does not identify the false prophets as being of the elect (the bought) - not even close - but entirely separates and differentiates them, and again, the false prophets are in the future tense. IOW, the elect in Mat 24:24 represent the equivalent of the bought of 2 Pet 2:1 with the false prophets representing the equivalent of the false prophets of 2 Pet 2:1 with no intermingling of the two.
[Mat 24:24 KJV] 24 For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if [it were] possible, they shall deceive the very elect.
The same with 1Jo 4:1. A distinction is being made between the "beloved" - the "bought" - and false prophets, so, the false prophets are clearly differentiated from the elect just as with the bought of 2 Pe 2:1.
[1Jo 4:1 KJV] 1 Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.
[2Pe 2:3 KJV] 3 And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not, and their damnation slumbereth not.
The "them" pertains to the people but not to the false prophets. Do you see the "shall be" and "shall bring in"? They both are in the future tense, not in the current tense, in other words, they aren't yet among them. The "bought", however, is not stated in the future tense but could have been had the false prophets also pertained to the "bought". If you look at 2:3, you can see a distinction between the "they" (the false prophets) and the "you" (the bought). Therefore, by that, the false prophets are being differentiated, separated and distinguished, from the "bought". It goes on to discuss the judgement of the false prophets but not the judgment of the bought which would have had to be so stated if the two were of the same group, and which further reinforces that the false prophets are not part of the "bought".
Look at Mat 24:24. It is basically saying exactly the same thing as 2 Pet 2:1. It does not identify the false prophets as being of the elect (the bought) - not even close - but entirely separates and differentiates them, and again, the false prophets are in the future tense. IOW, the elect in Mat 24:24 represent the equivalent of the bought of 2 Pet 2:1 with the false prophets representing the equivalent of the false prophets of 2 Pet 2:1 with no intermingling of the two.
[Mat 24:24 KJV] 24 For there shall arise false Christs, and false prophets, and shall shew great signs and wonders; insomuch that, if [it were] possible, they shall deceive the very elect.
The same with 1Jo 4:1. A distinction is being made between the "beloved" - the "bought" - and false prophets, so, the false prophets are clearly differentiated from the elect just as with the bought of 2 Pe 2:1.
[1Jo 4:1 KJV] 1 Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.
Cold I suggest you do a quick search to find out what the word, you keep misusing actually means. If you do that then you will be qualified to use the word according to it correct interpretation. You don't have the authority to change or impose your view of what the word "Catholic" means.
Look it up and educate yourself, then you won't embarrass yourself by commenting about something, which you don't eve know the meaning of. Once you learn what the word means, then you may be qualified to comment
Look it up and educate yourself, then you won't embarrass yourself by commenting about something, which you don't eve know the meaning of. Once you learn what the word means, then you may be qualified to comment