The Perfect Paradox: The Reality of Both Predestination and Free Will
How my unique model for analyzing Revelation harmonizes the paradox
Preface
As a servant of God, I approach the mysteries of Scripture with humility, knowing that our understanding is but a shadow of His infinite wisdom. For centuries, the church has wrestled with the doctrines of predestination and free will, a divide that has often wounded the Body of Christ. Yet, I believe the Lord has granted us a path to reconciliation through the pages of His Word, particularly in the Book of Revelation.
In my book, The Prodigal Son Prophecy, I propose a model for understanding Revelation’s visions that not only clarifies its prophetic timeline but also illuminates the perfect paradox of predestination and free will. As a Christian mediator by profession, my heart’s desire is to see the church united in truth, embracing both God’s sovereignty and human responsibility as complementary realities. Let me share this journey with you, beginning with the roots of our division, and then offering a biblical framework to heal it. [Underlined book title links to free Beta version in PDF and Video. Go HERE for the finished book in print.]
The Historical Divide: From Erasmus to Today
The tension between predestination and free will is not new. It took sharp focus in the early 16th century during the Reformation, a time of both spiritual renewal and political upheaval. In 1524, the Dutch scholar Erasmus of Rotterdam penned On the Freedom of the Will, a letter to Martin Luther, challenging the reformer’s emphasis on God’s sovereignty in salvation. Erasmus, a Catholic humanist, argued that human free will plays a role in responding to God’s grace, lest salvation become a mechanical process void of human responsibility. Luther, a former monk ignited by the truth of justification by faith, responded with The Bondage of the Will in 1525, asserting that human will is enslaved to sin and that salvation is entirely God’s work, predetermined by His eternal decree. Their exchange was not merely academic; it unfolded against a backdrop of political turmoil, as the Holy Roman Empire grappled with Protestant uprisings and the Catholic Church fought to retain authority. Erasmus sought to preserve church unity and social order, while Luther’s bold stand fueled reform but also division.
This debate crystallized two theological camps: those emphasizing God’s sovereignty, later codified in Calvinism, and those defending human agency, echoed in Arminianism. Over centuries, these perspectives hardened into denominational lines—Reformed churches championing predestination, and Wesleyan or Catholic traditions upholding free will. The division has not been without cost. Doctrinal disputes have fractured congregations, fueled schisms, and distracted the church from its mission to proclaim the Gospel. In extreme cases, theological rigidity has led to spiritual pride, with each side claiming exclusive truth, forgetting Paul’s admonition: “We know in part and we prophesy in part” (1 Corinthians 13:9). As a mediator, I’ve seen how division weakens our witness, and as a student of Scripture, I believe God’s Word offers a way forward. In The Prodigal Son Prophecy, I propose that the Book of Revelation, when viewed through a four-category model, reconciles predestination and free will, revealing them as two sides of God’s redemptive plan. This model, rooted in a Hebrew perspective, aligns with the Olivet Discourse and unveils the harmony of God’s timeless sovereignty and humanity’s temporal choices.
Predestination: The Perspective of Heaven
Let us first consider predestination, the doctrine that God, in His omniscience, has foreordained all things, including the salvation of His elect. Scripture affirms this truth with clarity. Isaiah 46:9-10 declares, “I am God, and there is none like me, declaring the end from the beginning and from ancient times things not yet done, saying, ‘My counsel shall stand, and I will accomplish all my purpose.’” Likewise, Psalm 139:16 reveals God’s intimate knowledge: “Your eyes saw my unformed substance; in your book were written, every one of them, the days that were formed for me, when as yet there was none of them.” These verses establish God’s omniscience, the foundation of predestination. If God knows all things from eternity, He cannot not know the end from the beginning, including who will be saved.
The New Testament echoes this truth. Romans 8:29-30 outlines the “golden chain” of salvation: “For those whom he foreknew he also predestined to be conformed to the image of his Son… And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.” Ephesians 1:4-5 affirms that God “chose us in him before the foundation of the world… he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will.” John 6:44 adds, “No one can come to me unless the Father who sent me draws him.” These texts reveal predestination as the perspective of Heaven, where God’s eternal plan is complete, and His sovereign will governs all.
In The Prodigal Son Prophecy, I argue that this heavenly perspective is vividly displayed in Revelation’s visions, particularly those I categorize as “heaven from the perspective of heaven.” Consider Revelation 4:1-11, where John beholds God on His throne, surrounded by elders and living creatures in eternal worship. This scene exists outside time, where nothing in Creation has begun, yet is fully accomplished and completed. Here, God’s omniscience and sovereignty reign supreme, reflecting the reality of predestination. From Heaven’s vantage point, all is known, all is settled, and God’s purpose stands unassailable.
Free Will: The Human Experience in Time
Yet, Scripture equally affirms the reality of human free will, the ability to make meaningful choices within time. The chief proof-text is 2 Peter 3:9: “The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.” If human will could not resist God’s desire for universal salvation, the logical outcome would be universalism—a doctrine Scripture does not support, as seen in the judgment of the wicked (Revelation 20:11-15). Human freedom to reject God’s will is thus a biblical reality.
Other texts reinforce this. Deuteronomy 30:19 calls Israel to “choose life, that you and your offspring may live,” while Joshua 24:15 urges, “Choose this day whom you will serve.” Revelation 16:9, 11 vividly illustrates free will, as the wicked, scorched by divine judgments, “cursed the name of God… and they did not repent of their deeds.” Even under God’s corrective wrath, they exercise their will to resist, underscoring human agency. Hebrews 3:12-13 warns believers, “Take care, brothers, lest there be in any of you an evil, unbelieving heart, leading you to fall away from the living God… that none of you may be hardened by the deceitfulness of sin.” This admonition implies that believers can choose to turn away, a voluntary relinquishment of salvation.
Let me clarify the nature of this threat. Romans 8:38-39 assures us that no external force—not even sin itself—can separate a believer from God’s love, for Christ’s atonement on the cross fully paid for all sin, past, present, and future. The exclusive threat to salvation is unbelief, a willful rejection of faith that hardens the heart. Hebrews 3:12 speaks of an “evil, unbelieving heart” that leads to falling away, emphasizing that it is not sin’s power but a deliberate choice to abandon trust in Christ that endangers the believer.
Jesus’ metaphor in John 15:1-6, where He is the vine and believers are the branches, strengthens this truth: “I am the true vine… If anyone does not abide in me he is thrown away like a branch and withers; and the branches are gathered, thrown into the fire, and burned.” To abide in Christ is to remain in faith, trusting Him. Those who no longer abide—who choose unbelief—can be cut off, not by God’s rejection but by their own refusal to stay connected to the vine. This underscores the gravity of free will: even a believer, secure in Christ’s finished work, can voluntarily relinquish salvation through persistent unbelief, as warned by the deceitfulness of sin.
On the security of salvation, I align with my Calvinist brothers that nothing external can snatch a believer from God’s hand. Romans 8:38-39 assures us, “Neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.” Yet, I believe Scripture allows for the possibility that a believer, through persistent unbelief, can choose to abandon faith, as warned in Hebrews 3:12-13 and John 15:1-6. The “deceitfulness of sin” can harden a heart, leading one to reject the “ticket to heaven” freely given. Revelation 16:9, 11 supports this, showing that even God’s judgments aim to prompt repentance, yet human will can prevail in rebellion.
In my model, these passages fall under “earth from the perspective of earth,” where human choices are experienced in real-time. Unlike the timeless certainty of Heaven, earth’s perspective is linear, marked by decisions that carry eternal weight. Free will is the reality of our time-bound existence, where we respond to God’s call or, tragically, turn away.
Reconciling the Paradox: The Four-Category Model of Revelation
How, then, do we reconcile these truths? As a humble student of God’s Word, I propose that the Book of Revelation, when viewed through the four-category model in The Prodigal Son Prophecy, provides the key. This model divides Revelation’s 25 passages into four perspectives: heaven from the perspective of heaven, heaven from the perspective of earth, earth from the perspective of heaven, and earth from the perspective of earth. By distinguishing timeless divine realities from temporal human experiences, the model reveals that predestination and free will coexist as complementary truths, forming a perfect paradox.
Overview of the Model
Revelation’s complexity has confounded interpreters, its symbolism and non-linear structure leading to countless theories. In The Prodigal Son Prophecy, I suggest that Revelation is an expanded and augmented version of the Olivet Discourse in Matthew 24-25, where Jesus provides a point-by-point chronology of end-times events. By categorizing Revelation’s passages based on their perspective in time and space, we can align them with the Olivet Discourse timeline, clarifying both the prophetic sequence and the theological harmony of predestination and free will. The four categories are:
Heaven from Heaven: Timeless heavenly events, like God’s throne room (Revelation 4:1-11), reflecting God’s eternal plan.
Heaven from Earth: Heavenly events seen by humans, such as Christ’s return (Revelation 1:7), intersecting with history.
Earth from Heaven: Earthly events from God’s perspective, like the Four Horsemen (Revelation 6:1-8), showing divine sovereignty.
Earth from Earth: Human experiences in time, such as the wicked’s refusal to repent (Revelation 16:9, 11), highlighting free will.
This model, rooted in a first-century Hebrew perspective, avoids the Hellenic tendency to force a linear chronology on Revelation’s visions. Instead, it recognizes that timeless passages (heaven from heaven) provide theological context, while time-bound passages align with Matthew 24-25’s sequence.
Heaven from Heaven: Predestination’s Eternal Reality
The “heaven from heaven” category reveals predestination as the reality of God’s timeless perspective. In Revelation 4:1-11, John sees God on His throne, worshipped eternally. This vision exists outside time, where nothing in Creation has begun, yet is fully accomplished and completed. Isaiah 46:9-10 resonates here: God declares “the end from the beginning.” From this vantage point, all is predestined, as God’s omniscience encompasses every outcome. Romans 8:29-30 reinforces this, linking foreknowledge to predestination. In Heaven’s eternal “now,” salvation is settled, reflecting the certainty of God’s sovereign will.
Earth from Heaven: God’s Sovereignty over Time
The “earth from heaven” category shows God’s sovereign control over earthly events, further supporting predestination. Revelation 6:1-8, the Four Horsemen, depicts divine judgments—war, famine, death—initiated by the Lamb opening seals. From Heaven’s perspective, these events are ordained, aligning with Ephesians 1:4-5, where God chooses His elect “before the foundation of the world.” Yet, the human suffering implied (e.g., famine) results from choices within time, hinting at free will’s role under God’s overarching plan.
Heaven from Earth: Divine Action in Human History
The “heaven from earth” category bridges divine initiative and human response. Revelation 1:7 proclaims, “Behold, he is coming with the clouds, and every eye will see him.” This heavenly event, Christ’s return, is seen by humans in time, aligning with John 6:44, where God’s drawing enables faith. Yet, the verse notes that “all tribes of the earth will wail,” suggesting varied responses—some repent, others resist (cf. 2 Peter 3:9). This category shows God’s predestined actions inviting human choice, harmonizing the doctrines.
Earth from Earth: Free Will in Action
The “earth from earth” category vividly displays free will. Revelation 16:9, 11 describes humans cursing God and refusing repentance during the bowl judgments. This aligns with 2 Peter 3:9, where God’s patience seeks repentance, yet human will can reject it. Hebrews 3:12-13 warns of falling away through unbelief, supporting my view that believers can voluntarily relinquish salvation. These passages, experienced in time, emphasize human agency, contrasting with Heaven’s timeless certainty.
Plotting Revelation’s Chronology
Beyond reconciling the paradox, the four-category model clarifies Revelation’s prophetic timeline. Revelation’s non-linear structure, often called a “graveyard of prophecy gurus,” has confounded interpreters because its visions shift between timeless heavenly realities and time-bound earthly events, defying a strictly linear reading. In The Prodigal Son Prophecy, I propose that the Olivet Discourse in Matthew 24-25 is the master key to unlocking Revelation’s chronology. Jesus delivered this discourse in response to His disciples’ question: “What will be the sign of your coming and of the end of the age?” (Matthew 24:3).
Unlike Revelation’s complex interplay of perspectives, the Olivet Discourse provides a clear, point-by-point sequence of end-times events—from the “birth pains” of wars, famines, and earthquakes (Matthew 24:6-8) to the abomination of desolation (Matthew 24:15), the great tribulation (Matthew 24:21-22), Christ’s visible return (Matthew 24:30-31), and the final judgment and separation of the righteous and wicked (Matthew 25:31-46). This straightforward timeline, given directly by our Lord, serves as the ultimate foundation for prophetic interpretation.
I argue that Revelation is an expanded and augmented version of the Olivet Discourse, elaborating its events with vivid imagery and additional details while preserving its chronological framework. The four-category model enables us to align Revelation’s time-bound passages—those in the “earth from earth,” “earth from heaven,” and “heaven from earth” categories—with the Olivet Discourse’s sequence, while recognizing that “heaven from heaven” passages, like Revelation 4:1-11, exist outside time and provide theological context rather than chronological markers.
For example, the Four Horsemen (Revelation 6:1-8, earth from heaven) reflect the wars and famines of Matthew 24:6-8, marking the early tribulation. The bowl judgments (Revelation 16:9, 11, earth from earth) correspond to the great tribulation of Matthew 24:21-22. Christ’s return (Revelation 19:11-21, heaven from earth) aligns with Matthew 24:30-31, and the millennium (Revelation 20:1-6, earth from heaven) matches Matthew 25:31-46. By color-coding Revelation’s 25 passages and mapping their time-bound elements to Matthew 24-25, my model transforms Revelation’s apparent complexity into a coherent sequence, grounded in Jesus’ own words.
This approach, rooted in a first-century Hebrew perspective, honors the prophetic unity of Scripture and avoids the Hellenic tendency to impose artificial linearity, offering clarity to believers seeking to understand God’s end-times plan.
The Perfect Paradox
The four-category model proves that predestination and free will are not contradictory but complementary. Predestination is the reality of Heaven’s timeless perspective, where God’s omniscient plan is complete (Revelation 4:1-11; Isaiah 46:9-10). Free will is the reality of earth’s temporal experience, where human choices shape eternal destinies (Revelation 16:9, 11; 2 Peter 3:9). Imagine a finished book: God, the author, knows the ending, yet the characters (us) live out their choices within the story.
As I’ve written, “Being perfectly omniscient… God must have predestined everything according to His own will… And yet, the free will of men and angels is shown to be a reality in Scripture… It is the ultimate logical paradox of Christendom that is only partially reconciled by viewing predestination as the reality of timeless Heaven and free will as the reality of our time-bound universe.” Revelation weaves these truths together, showing God’s sovereignty and human responsibility in harmony.
The Two House Prophecy: A Broader Context
This paradox gains deeper meaning in light of the Two House prophecy, a central theme of The Prodigal Son Prophecy. Scripture reveals that God’s covenant with Abraham was divided into two houses—Judah and Israel—whose rivalry and eventual reunification are the most central and pervasive theme of Bible prophecy. The Parable of the Prodigal Son (Luke 15:11-32) illustrates this: the younger son (Israel) wanders but returns, while the elder son (Judah) remains but struggles with resentment. This prophecy, woven throughout the Old Testament and fulfilled in Christ, underscores God’s sovereign plan (predestination) to restore both houses, yet requires human response (free will) to accept His grace.
In Revelation, the Two House theme appears in the 144,000 sealed from Israel’s tribes (Revelation 7:2-4; 14:1-3), representing the reunited houses under Christ. This reflects predestination, as God ordains their salvation, yet their faithfulness implies free will, as they choose to “follow the Lamb” (Revelation 14:4). The Two House prophecy thus mirrors the predestination/free will paradox, showing that God’s eternal plan incorporates human choices, further validating the four-category model.
Addressing Objections: Dispensationalism and Amillennialism
As a humble servant, I hold my conclusions lightly, recognizing that prophecy is a field where “we see in a mirror dimly” (1 Corinthians 13:12). My approach diverges from traditional dispensationalist and amillennial views, and I welcome scrutiny, as iron sharpens iron (Proverbs 27:17). Let me address potential objections.
Dispensationalist Concerns
Dispensationalists, like those behind the Left Behind series, emphasize a literal, premillennial timeline with distinct dispensations, including a pre-tribulation rapture. They might object that my model, by aligning Revelation with the Olivet Discourse and emphasizing a Hebrew perspective, downplays dispensational distinctions or reinterprets events like the rapture. For example, I place the rapture within the “Ten Days of Awe” (Matthew 25), linked to the Feast of Trumpets, rather than a pre-tribulation event.
In response, I affirm that many dispensational concepts—tribulation, Antichrist, Christ’s return—are biblically sound but often misaligned with the prophetic timeline. My model seeks to harmonize Revelation with Matthew 24-25, which Jesus gave as the ultimate foundation for prophecy. By categorizing passages, we avoid forcing timeless visions into a linear sequence, allowing events like the seals, trumpets, and bowls to represent three distinct perspectives of the same period post-resurrection, as some scholars suggest. This approach retains the reality of tribulation and rapture while grounding them in Jesus’ own chronology, fostering unity rather than division.
Amillennial Concerns
Amillennialists, who view Revelation symbolically and the millennium as the current church age, might argue that my model’s literal alignment with the Olivet Discourse and emphasis on a future timeline overcomplicates Revelation’s spiritual message. They might see my Two House focus as speculative, preferring a broader application to the church.
I respect the amillennial view’s focus on Christ’s present reign, and my model incorporates symbolic elements, as Revelation’s imagery draws from the Old Testament. However, I believe the Two House prophecy, rooted in texts like Ezekiel 37:15-28, is a literal promise of restoration, fulfilled in Revelation’s 144,000. The Olivet Discourse’s clear chronology (Matthew 24:3) suggests a future fulfillment, not solely a spiritual one. My model balances symbolism and literality, using the four categories to distinguish eternal truths (heaven from heaven) from historical events (earth from earth), thus complementing amillennial insights while affirming a future hope.
To both camps, I offer this: the four-category model is not dogmatic but a tool to let Scripture speak, guided by the Holy Spirit (John 16:13). It seeks to unify, not divide, by showing that predestination and free will, like Revelation’s visions, are part of God’s harmonious plan.
Conclusion: Embracing the Mystery
Brothers and sisters, the divide over predestination and free will has long pained the church, but I believe God’s Word, through Revelation, offers healing. The four-category model reveals that predestination is Heaven’s timeless reality, where God’s omniscient plan is complete, while free will is earth’s temporal truth, where our choices matter. Revelation, aligned with the Olivet Discourse, weaves these doctrines into a tapestry of divine sovereignty and human responsibility, exemplified in the Two House prophecy’s promise of restoration.
As a mediator, my prayer is that we embrace this perfect paradox, not as a cause for strife, but as a reflection of God’s infinite wisdom. Let us trust His sovereignty, as Romans 8:38-39 assures, yet heed Hebrews 3:12-13, choosing daily to walk in faith. May we, like the 144,000, bear the Father’s name (Revelation 14:1), living faithfully in time while resting in the certainty of eternity. To God be the glory, now and forever.
Addendum: A Discourse on Free Will (De Libero Arbitrio, 1524)
By Desiderius Erasmus of Rotterdam, Translated into Modern English (by Grok 3).
To the most reverend Martin Luther, greetings.
The matter of free will, dear Luther, is a question so intricate and perilous that I, a man of modest learning, approach it with trembling. Many have shipwrecked on these shoals, yet truth demands we sail forth, not with the clamor of contention but with the calm of discussion. I write not to triumph over you, whose zeal for the Gospel I admire, but to seek clarity for the church’s sake. Some urge silence, claiming such disputes breed only confusion among the simple. Yet I believe truth shines brightest when examined, provided we debate with charity and not with rancor.
You assert that human will is wholly captive, and God’s grace alone works salvation. I fear this doctrine, if pressed too far, may sap the vigor of Christian life, excusing sin and discouraging virtue. Thus, I undertake this discourse, not as a judge but as a fellow inquirer, to weigh what Scripture, reason, and tradition say of free will. If I err, I submit to correction; if I speak truly, may God be glorified.
Chapter I: The Definition and Scope of Free Will
Let us first define our terms, lest we quarrel over shadows. By “free will,” I mean that faculty in man whereby he may turn toward or away from that which leads to eternal salvation. I do not claim man can attain righteousness by his own strength, as Pelagius erred, but that he cooperates with divine grace, which stirs and sustains him. Scripture abounds with commands to “choose,” “obey,” and “repent”—words meaningless if man’s will were wholly impotent.
Consider Deuteronomy 30:19: “I have set before you life and death, blessing and curse; therefore choose life.” If choice is impossible, why does God command it? Or take Ezekiel 18:32: “I have no pleasure in the death of the wicked, but that the wicked turn from his way and live.” God’s desire for man’s turning implies some power in man to respond, else divine justice would mock us with impossible demands.
Yet I grant the will is wounded by sin, as a sick man may still walk, though haltingly. Grace is the physician, but the patient must not resist the cure. Augustine, whom you much esteem, writes in On Grace and Free Will: “God prepares the will, but the will itself consents.” Thus, free will is not the sole cause of salvation but a subordinate cause, moved by grace.
Chapter II: Against the Absolute Necessity of Luther’s Doctrine
You, Luther, argue that all human acts are determined by God’s immutable will, and free will is a fiction. You cite Romans 9:21: “Has the potter no right over the clay pot?” Indeed, God’s sovereignty is absolute, but does this mean man is a mere instrument, sinning or obeying by necessity? If so, why does Scripture everywhere exhort, reward, and punish? A puppet is not praised for dancing, nor blamed for stillness.
You lean on Paul’s words in Romans 3: “There is none righteous, no, not one.” I concur that without grace, man’s works are dead. But Paul speaks here of justification by the law, not of the will’s utter nullity. Elsewhere, he urges believers to “run the race” (1 Corinthians 9:24), implying effort. If all is necessity, why exhort effort? Your doctrine risks making God the author of sin, for if man sins by divine decree, how is man culpable?
Moreover, your view strains reason. If I am compelled to act, my conscience protests I act freely. This sense of liberty is not mere delusion, for God, who gave us reason, would not deceive us. Even in sin, man chooses, though his choice is disordered. Grace restores this faculty, enabling cooperation with God’s work.
Chapter III: The Testimony of Tradition
Scripture is not so univocal as to settle this matter beyond dispute. You select verses favoring necessity; I could muster others for freedom. Let us consult the fathers. Origen, Basil, Chrysostom, and Ambrose all upheld free will, teaching that grace and human effort are not foes. Augustine, your champion, is not wholly yours. In Against Julian, he writes: “Free will is not destroyed by grace, but established.” Even in his late works, he distinguishes between the will’s freedom to act and its bondage to sin—a subtlety you overlook.
The Church, too, has spoken. The Council of Orange (529) condemned both Pelagianism and the error that denies free will. If the universal Church has erred for a thousand years, what certainty remains? I do not exalt tradition above Scripture, but I urge caution. Truth is not the property of one man, however gifted.
Chapter IV: Practical Concerns
Your doctrine, Luther, has practical perils. If man believes all is fated, he may despair of amendment or grow careless in virtue. Exhortations to pray, to give alms, to resist temptation lose their force. The sacraments, instituted to aid our weakness, become mere signs if the will cannot respond. Conversely, affirming free will, tempered by grace, spurs men to strive, trusting God to perfect their efforts.
I do not that man earns salvation, but that he consents to it. The parable of the talents (Matthew 25) shows servants rewarded for trading, not for creating the talents themselves. So too, we labor with grace’s gift, and God crowns the work.
Conclusion
In sum, I hold that free will is absolute, as Pelagius taught, nor wholly void, as you contend. Man’s will, marred by sin, retains some power to choose, which grace awakens and guides. Scripture, reason, and the Church’s voice converge here. I have not sought to refute you, Luther, but to propose a middle way, where God’s glory and man’s duty are reconciled.
If I have spoken amiss, let wiser minds correct me. If truth emerges, let it serve the Church’s unity. I commend this matter to your charity and to God’s light.