What's Wrong With Reformed Theology/Soteriology?

[rnmomof7]

"....

“ Does God love those on whom His wrath abides, with the exact same love with which He loves you enough to save you?”

No

God cannot change who He is and He is Love, so yes. The wrath on the sinner can help those chose to accept God’s help.

It is very selective to choose one attribute of God over others.. God is also Just , He is also wrath ... God does not love all men , He loves those that are His ... Jesus died for those the Father gave Him..not for all men equally ..

“Do you believe that grace is unmerited or not?”

Yes, no one deserves it.

Exactly if you could "earn it" or "deserve it" it would not be grace..it would be wages earned..

“Do you believe in Original Sin, or not?”

Adam and Eve were the first human sinners, but you might want to explain further what you are wanting?

We are born spiritually dead.. however you choose to define that ... can a dead man choose life?

Scripture says God Hates the wicked ...

 

[rnmomof7]

We are all sinful. The difference between those who are saved and those who aren't, is a personal choice.
The Bible didn't teach us any complicated stuff that God made the choice for those He choose to redeem --- and Jesus didn't teach anything to this effect at all.

Unless, of course, people choose to interpret verses out of context. Without context, even a universalist can quote John 3:16 to claim that believing in Jesus' existence, without having to repent, is sufficient dor redemption.

So what do you think happens to those that have never heard of Christ?

 

[Hazelelponi]

Scripture says God Hates the wicked ...

The word hate in the Hebrew is often used to communicate preference and not emotional hatred.


For example, in dealing with inheritances in polygamous marriages, the Mosaic Law referred to “two wives, one beloved, and another hated” (Deuteronomy 21:15, KJV). This is a good, literal translation. There was a “loved” wife and a “hated” wife. Other translations usually soften the “hated” wife to be “unloved” (CSB) or “less loved” (NET). The law was not indicating emotional hatred on the part of the husband, only preference. One wife was preferred over the other. We have a similar use of the love/hate idiom in Malachi 1:2-3 (Romans 9:13).

So when God hates the wicked it's used often in support of our positions on some being chosen for life and others not.

Just thought I'd point out it's use potentially not being an emotional stance, but rather a preferential one. Most people think of an emotional feeling...

 

[roman2819]

So what do you think happens to those that have never heard of Christ?

hWhat happen to those who havent heard the gospel has always been a tough question, the Scriptures don't tell us, and speculation doesn't provide convincing answers.

The Bible does not reveal everything to us. It says what is relevant or necessary for our redemption if we hear the gospel of repentance. Numbers 29:29 says the secret things belong to God, and only certain things are revealed to us.

 

[dqhall]

This is a continued discussion about objections to Reformed Theology, and specifically in the area of Soteriology. The original thread is here: Why are so many against reformed Theology…

Here is one of my answers to an objection that it is expected that a loving God would love everyone the same:

If God loves the wicked with the same love as He loves those He saves, then why are the wicked cast into hell, whereas you are saved? Does God love those on whom His wrath abides, with the exact same love with which He loves you enough to save you? There is something unbiblical in your conversation, since God saves some and condemns others. If God saves you because you made right choices, then the implication is that you deserve salvation, in contrast with those who don't because they made wrong choices. Do you believe that grace is unmerited or not? Do you believe in Original Sin, or not?

Paul makes a distinction between those who receive spiritual wisdom from God and those who don't, in 1 Cor. 2. He says to them in 4:7 (where he is still talking about the gospel he preaches) "For who regards you as superior? What do you have that you did not receive? And if you did receive it, why do you boast as if you had not received it?" If we consider that receiving the gift of God (i.e. the gift of spiritual wisdom) is not something deserved, then we can say that grace is unmerited, or undeserved. If I say "I received it by my own free will choice" then I would be boasting of myself, that I made a righteous choice in contrast with most others who don't.

So, if you were born again because of some decision you made -- that is, a free-will decision in which God did not actively participate in pushing or pulling you in that direction by virtue of His granting you spiritual wisdom to believe the gospel you heard, but He left you alone to make your own decision -- then you started out better than the guy next to you who made the wrong decision to not believe. You made the right choice, he made the wrong choice - right/wrong. You made the righteous choice to believe, therefore you were more righteous than the other guy, by virtue of your natural ability. If indeed you subscribe to this idea, then it is contrary to Paul's teaching about how we started out just as unrighteous as the other guy, in Rom. 3:10-18, and unable to make a righteous choice (Rom. 8:7).

So when Paul talks about receiving wisdom to believe the gospel, that wisdom was received by us according to unmerited favor. In other words, God chose to grant us that wisdom (as opposed to choosing not to for the other guy) solely on His own purposes, and not by anything naturally in us. God was the cause of us being born again, not us. We did indeed choose to believe (although this was a spiritual event, and not a natural process), but we chose this after God granted us the wisdom to believe the gospel and were born again ("he who is spiritual..." 1 Cor. 2:15).

So, according to Reformed Theology, faith in the gospel is post-regeneration (Titus 3:5). It is the effect, or result, of spiritual rebirth. This is in alignment with Paul's distinction between the "natural man" and "he who is spiritual" in 1 Cor. 2. And this idea taught by Paul is essentially unconditional election. This is simply acknowledging what we believe Paul teaches concerning the cause and effect of God's working in our lives.
TD

In the parable of the wheat and the tares (Matthew 13) the farmer instructed his workers to plant wheat. They did. An enemy planted tares in the same field. A tare may have been like the poisonous bearded darnel. Darnel appears like wheat as a sprout, but later is seen as a useless weed. The workers reported the problem of the tares to the farmer. The workers wanted to pull up the tares. The farmer told them to wait to separate the two plants during the harvest, lest pulling up the tares might uproot the immature wheat too.

God instructs people to do good. Others instruct people to do bad. God gives grace. On the day of judgement God will grant life to the good and not give life to the bad. The bad will die without God’s support. A bad person may have killed a man to get his wealth. God would not be good if God gave the murderer eternal life. A murderer may repent and receive life, but should not expect to continue forever if he does not repent. God may desire a world where people do not kill each other.

 

[Tra Phull]

So which kind of HATE did God have for Esau, Hazelelponi, emotional hate or this preferential kind?

 

[royal priest]

This is a continued discussion about objections to Reformed Theology, and specifically in the area of Soteriology. The original thread is here: Why are so many against reformed Theology…

Here is one of my answers to an objection that it is expected that a loving God would love everyone the same:

If God loves the wicked with the same love as He loves those He saves, then why are the wicked cast into hell, whereas you are saved? Does God love those on whom His wrath abides, with the exact same love with which He loves you enough to save you? There is something unbiblical in your conversation, since God saves some and condemns others. If God saves you because you made right choices, then the implication is that you deserve salvation, in contrast with those who don't because they made wrong choices. Do you believe that grace is unmerited or not? Do you believe in Original Sin, or not?

Paul makes a distinction between those who receive spiritual wisdom from God and those who don't, in 1 Cor. 2. He says to them in 4:7 (where he is still talking about the gospel he preaches) "For who regards you as superior? What do you have that you did not receive? And if you did receive it, why do you boast as if you had not received it?" If we consider that receiving the gift of God (i.e. the gift of spiritual wisdom) is not something deserved, then we can say that grace is unmerited, or undeserved. If I say "I received it by my own free will choice" then I would be boasting of myself, that I made a righteous choice in contrast with most others who don't.

So, if you were born again because of some decision you made -- that is, a free-will decision in which God did not actively participate in pushing or pulling you in that direction by virtue of His granting you spiritual wisdom to believe the gospel you heard, but He left you alone to make your own decision -- then you started out better than the guy next to you who made the wrong decision to not believe. You made the right choice, he made the wrong choice - right/wrong. You made the righteous choice to believe, therefore you were more righteous than the other guy, by virtue of your natural ability. If indeed you subscribe to this idea, then it is contrary to Paul's teaching about how we started out just as unrighteous as the other guy, in Rom. 3:10-18, and unable to make a righteous choice (Rom. 8:7).

So when Paul talks about receiving wisdom to believe the gospel, that wisdom was received by us according to unmerited favor. In other words, God chose to grant us that wisdom (as opposed to choosing not to for the other guy) solely on His own purposes, and not by anything naturally in us. God was the cause of us being born again, not us. We did indeed choose to believe (although this was a spiritual event, and not a natural process), but we chose this after God granted us the wisdom to believe the gospel and were born again ("he who is spiritual..." 1 Cor. 2:15).

So, according to Reformed Theology, faith in the gospel is post-regeneration (Titus 3:5). It is the effect, or result, of spiritual rebirth. This is in alignment with Paul's distinction between the "natural man" and "he who is spiritual" in 1 Cor. 2. And this idea taught by Paul is essentially unconditional election. This is simply acknowledging what we believe Paul teaches concerning the cause and effect of God's working in our lives.
TD

God speaks of believers in radically different terms than of unbelievers. The church is the bride of Christ. When we sin against Him, He considers it spiritual adultery.
He refers to them as His people. They were purchased by the blood of the Son and are thereby Jesus' own precious possession. He even refers to them as His inheritance.

 

[roman2819]

So which kind of HATE did God have for Esau, Hazelelponi, emotional hate or this preferential kind?

Yes, i believe you have some understanding in this area. Back then, it was preferentiall. It is not the kind of hate we mean in today's english.

God was referring to two persons, i could not understand why many Christians think that it means God decides who to save and otherwise. Out of context.

Esau have little regard for hebrew heritage and took pagan wives, whixh was taboo back then, which also grieved his parents.

 

[Tra Phull]

I like the PREFERENTIAL kind of hate for Esau.

 

[tdidymas]

So which kind of HATE did God have for Esau, Hazelelponi, emotional hate or this preferential kind?

Luk 14:26 "If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple."

What kind of HATE did Jesus command us to have here? the emotional or preferential kind?

Obviously the preferential kind, but you already know that.
TD

 

[Tra Phull]

I am liking this preferential kind of hate rather than true HATE-HATE in that passage also.

 

[truefiction1]

Can you be more specific? Your communication is not clear. How does the Post Schism West not understand God's love and grace?
TD

I'll give the short answer: Grace is defined differently by rationalistic theologies than how grace is really experienced in the persons who are being saved by it. It is by this grace that we know God (i.e. through personal relationship), and it is by this experiential knowledge of God, which is communicated by God's grace, that the errors of theologies which "miss the mark" are known.

"Roman" Catholic scholastics taught that grace is a created effect. Reformed writers mostly define it as mere "undeserved favor" from God, and they plug this definition of grace into a rationalistic formula that = salvation by justification through faith alone (as if true faith is ever alone). Through the Way of Life in Christ, however (which exists primarily in the ancient Church), it becomes known that grace is God Himself working by His power, and it is this very Life of the uncreated Godhead that we partake of. It is the Living Water that gives us Life, which we drink of as we enter by the narrow Way, and it gives us Life, and joy, that no one can take from us.

Salvation is "a Way". Grace makes the Way possible.

 

[HatGuy]

To be hones

This is a continued discussion about objections to Reformed Theology, and specifically in the area of Soteriology. The original thread is here: Why are so many against reformed Theology…

Here is one of my answers to an objection that it is expected that a loving God would love everyone the same:

If God loves the wicked with the same love as He loves those He saves, then why are the wicked cast into hell, whereas you are saved? Does God love those on whom His wrath abides, with the exact same love with which He loves you enough to save you? There is something unbiblical in your conversation, since God saves some and condemns others. If God saves you because you made right choices, then the implication is that you deserve salvation, in contrast with those who don't because they made wrong choices. Do you believe that grace is unmerited or not? Do you believe in Original Sin, or not?

Paul makes a distinction between those who receive spiritual wisdom from God and those who don't, in 1 Cor. 2. He says to them in 4:7 (where he is still talking about the gospel he preaches) "For who regards you as superior? What do you have that you did not receive? And if you did receive it, why do you boast as if you had not received it?" If we consider that receiving the gift of God (i.e. the gift of spiritual wisdom) is not something deserved, then we can say that grace is unmerited, or undeserved. If I say "I received it by my own free will choice" then I would be boasting of myself, that I made a righteous choice in contrast with most others who don't.

So, if you were born again because of some decision you made -- that is, a free-will decision in which God did not actively participate in pushing or pulling you in that direction by virtue of His granting you spiritual wisdom to believe the gospel you heard, but He left you alone to make your own decision -- then you started out better than the guy next to you who made the wrong decision to not believe. You made the right choice, he made the wrong choice - right/wrong. You made the righteous choice to believe, therefore you were more righteous than the other guy, by virtue of your natural ability. If indeed you subscribe to this idea, then it is contrary to Paul's teaching about how we started out just as unrighteous as the other guy, in Rom. 3:10-18, and unable to make a righteous choice (Rom. 8:7).

So when Paul talks about receiving wisdom to believe the gospel, that wisdom was received by us according to unmerited favor. In other words, God chose to grant us that wisdom (as opposed to choosing not to for the other guy) solely on His own purposes, and not by anything naturally in us. God was the cause of us being born again, not us. We did indeed choose to believe (although this was a spiritual event, and not a natural process), but we chose this after God granted us the wisdom to believe the gospel and were born again ("he who is spiritual..." 1 Cor. 2:15).

So, according to Reformed Theology, faith in the gospel is post-regeneration (Titus 3:5). It is the effect, or result, of spiritual rebirth. This is in alignment with Paul's distinction between the "natural man" and "he who is spiritual" in 1 Cor. 2. And this idea taught by Paul is essentially unconditional election. This is simply acknowledging what we believe Paul teaches concerning the cause and effect of God's working in our lives.
TD

To be honest, this is probably why I'm becoming more Lutheran by the day.

There's plenty I can agree with in Reformed theology, but it tries to position assurance of salvation in God's hidden, unknown predetermined will. In my opinion and experience, it only creates anxiety.

On the other hand, Arminian or non Reformed thought tries to find assurance in man's will. Also, anxiety results.

But when we place assurance in Christ crucified, that Jesus died for us in history, that, to me, comes closer to us talking like the Bible talks.

 

[royal priest]

To be hones

To be honest, this is probably why I'm becoming more Lutheran by the day.

There's plenty I can agree with in Reformed theology, but it tries to position assurance of salvation in God's hidden, unknown predetermined will. In my opinion and experience, it only creates anxiety.

On the other hand, Arminian or non Reformed thought tries to find assurance in man's will. Also, anxiety results.

But when we place assurance in Christ crucified, that Jesus died for us in history, that, to me, comes closer to us talking like the Bible talks.

You are right, there is no greater Object of the believers hope than Jesus Christ Himself! Amen, brother!
One thing that reformed theology actually delineates very well is the mediatoral office of Jesus Christ. I have found this subject to be the strongest ground of my assurance.
Not only, as you mention, is the efficacy of His sacrifice on the cross a crucial point of our assurance, but every aspect of His role as our Great High Priest (especially as an intercessor for His people). As Issac Watts so beautifully penned,
My Advocate appears
for my defense on high;
the Father bows his ears
and lays his thunder by.
Not all that hell or sin can say
shall turn his heart, his love, away.

There are also the Christ's roles in mediating the New Covenant to His people as their King and Prophet.

As for His role as prophet, Jesus is sublime as He is the very Word itself and possesses within Himself all redemptive and creative power to unite us to Himself making us new creatures in Him.

As for His kingship, not only has He conquered sin and death by His cross but He continues to lead us and guard us from every foe in such a way that we are more than conquerers in Him.
Jesus paid it all and does it all, therefore it is said, "the righteous shall live by faith."

 

[Gup20]

The biggest problem with Reformed theology is that it contradicts scripture and doesn't understand some of the basic mechanics of soteriology.

For example, Paul spoke about salvation in Romans 10 when he said:

[Rom 10:1-2, 5-17 NASB] 1 Brethren, my heart's desire and my prayer to God for them is for [their] salvation. 2 For I testify about them that they have a zeal for God, but not in accordance with knowledge. ... (in other words, they are zealous, but they don't know what they are talking about -- much like Reformed Theologists)

5 For Moses writes that the man who practices the righteousness which is based on law shall live by that righteousness. 6 But the righteousness based on faith speaks as follows: "DO NOT SAY IN YOUR HEART, 'WHO WILL ASCEND INTO HEAVEN?' (that is, to bring Christ down), 7 or 'WHO WILL DESCEND INTO THE ABYSS?' (that is, to bring Christ up from the dead)." 8 But what does it say? "THE WORD IS NEAR YOU, IN YOUR MOUTH AND IN YOUR HEART"--that is, the word of faith which we are preaching, 9 that if you confess with your mouth Jesus [as] Lord, and believe in your heart that God raised Him from the dead, you will be saved; 10 for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation. 11 For the Scripture says, "WHOEVER BELIEVES IN HIM WILL NOT BE DISAPPOINTED." 12 For there is no distinction between Jew and Greek; for the same [Lord] is Lord of all, abounding in riches for all who call on Him; 13 for "WHOEVER WILL CALL ON THE NAME OF THE LORD WILL BE SAVED." 14 How then will they call on Him in whom they have not believed? How will they believe in Him whom they have not heard? And how will they hear without a preacher? 15 How will they preach unless they are sent? Just as it is written, "HOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGS!" 16 However, they did not all heed the good news; for Isaiah says, "LORD, WHO HAS BELIEVED OUR REPORT?" 17 So faith [comes] from hearing, and hearing by the word of Christ.​

Paul says he wants to tell them about salvation... then he proceeds to quote heavily from Deuteronomy 30. So lets see what Deuteronomy 30 has to say regarding "the righteousness based on faith."

[Deu 30:1, 6, 11-15, 19 NASB] 1 "So it shall be when all of these things have come upon you, the blessing and the curse which I have set before you, and you call [them] to mind in all nations where the LORD your God has banished you, ... 6 "Moreover the LORD your God will circumcise your heart and the heart of your descendants, to love the LORD your God with all your heart and with all your soul, so that you may live. ... 11 "For this commandment which I command you today is not too difficult for you, nor is it out of reach. 12 "It is not in heaven, that you should say, 'Who will go up to heaven for us to get it for us and make us hear it, that we may observe it?' 13 "Nor is it beyond the sea, that you should say, 'Who will cross the sea for us to get it for us and make us hear it, that we may observe it?' 14 "But the word is very near you, in your mouth and in your heart, that you may observe it. 15 "See, I have set before you today life and prosperity, and death and adversity; ... 19 "I call heaven and earth to witness against you today, that I have set before you life and death, the blessing and the curse. So choose life in order that you may live, you and your descendants,​

3 times in this chapter on "the righteousness based on faith" God says He has set the choice for life & death, blessing & cursing before them. He says it is not too difficult for them to choose (this contradicts the primary tenet of Reformed Theology). He says "Don't even say in your heart" that someone can't choose unless indwelled by heaven. This choice is not made in heaven. He says the choice is near to us ... in our mouth and in our heart, and whomever chooses life will be saved. This passage even contains what Jesus said (Matt 22:37, Mark 12:30, Luke 10:27) was the greatest commandment in all the law in Deuteronomy 30:6 - to love the lord with all you heart, soul, and strength. We also know from Deu 30:6 this chapter is about the salvation and righteousness based on faith because it talks about circumcision of the heart (which is the indwelling of the Holy Spirit according to Rom 2:28-29).

Furthermore, if you look at Deu 30:19 we can see the synergy between God and man in that it says "I call Heaven (God) and earth (man) to bare witness (to testify) of the choice man makes for salvation. This is in total agreement with another verse that describes this synergy:

[Rom 8:15-17 NASB] 15 For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, "Abba! Father!" 16 The Spirit Himself testifies with our spirit that we are children of God, 17 and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with [Him] so that we may also be glorified with [Him.]​

The Spirit himself (heaven) testifies (bares witness) with our spirit (earth) that we are children of God. Adopted as heirs. This synergy is critical.

 

[PuerAzaelis]

So which kind of HATE did God have for Esau, Hazelelponi, emotional hate or this preferential kind?

I assume the reason Esau was hated is because he between the two brothers was most in need of salvation by God.

 

[rnmomof7]

Yes, i believe you have some understanding in this area. Back then, it was preferentiall. It is not the kind of hate we mean in today's english.

God was referring to two persons, i could not understand why many Christians think that it means God decides who to save and otherwise. Out of context.

Esau have little regard for hebrew heritage and took pagan wives, whixh was taboo back then, which also grieved his parents.

So God does not hate those He sends to an eternal hell?

 

[rnmomof7]

I assume the reason Esau was hated is because he between the two brothers was most in need of salvation by God.

So some people need a Savior more than others?

 

[Gup20]

I assume the reason Esau was hated is because he between the two brothers was most in need of salvation by God.

God orchestrated the literal history of the Hebrews so it would allegorically represent the covenants. Esau represents the physical descendants of Abraham (the Jews) and Jacob represents the spiritual descendants (those with the same faith in the gospel as Abraham).

Esau was hated because he rejected his birthright.

 

[rnmomof7]

The biggest problem with Reformed theology is that it contradicts scripture and doesn't understand some of the basic mechanics of soteriology.

For example, Paul spoke about salvation in Romans 10 when he said:

[Rom 10:1-2, 5-17 NASB] 1 Brethren, my heart's desire and my prayer to God for them is for [their] salvation. 2 For I testify about them that they have a zeal for God, but not in accordance with knowledge. ... (in other words, they are zealous, but they don't know what they are talking about -- much like Reformed Theologists)

5 For Moses writes that the man who practices the righteousness which is based on law shall live by that righteousness. 6 But the righteousness based on faith speaks as follows: "DO NOT SAY IN YOUR HEART, 'WHO WILL ASCEND INTO HEAVEN?' (that is, to bring Christ down), 7 or 'WHO WILL DESCEND INTO THE ABYSS?' (that is, to bring Christ up from the dead)." 8 But what does it say? "THE WORD IS NEAR YOU, IN YOUR MOUTH AND IN YOUR HEART"--that is, the word of faith which we are preaching, 9 that if you confess with your mouth Jesus [as] Lord, and believe in your heart that God raised Him from the dead, you will be saved; 10 for with the heart a person believes, resulting in righteousness, and with the mouth he confesses, resulting in salvation. 11 For the Scripture says, "WHOEVER BELIEVES IN HIM WILL NOT BE DISAPPOINTED." 12 For there is no distinction between Jew and Greek; for the same [Lord] is Lord of all, abounding in riches for all who call on Him; 13 for "WHOEVER WILL CALL ON THE NAME OF THE LORD WILL BE SAVED." 14 How then will they call on Him in whom they have not believed? How will they believe in Him whom they have not heard? And how will they hear without a preacher? 15 How will they preach unless they are sent? Just as it is written, "HOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGS!" 16 However, they did not all heed the good news; for Isaiah says, "LORD, WHO HAS BELIEVED OUR REPORT?" 17 So faith [comes] from hearing, and hearing by the word of Christ.​

Paul says he wants to tell them about salvation... then he proceeds to quote heavily from Deuteronomy 30. So lets see what Deuteronomy 30 has to say regarding "the righteousness based on faith."

[Deu 30:1, 6, 11-15, 19 NASB] 1 "So it shall be when all of these things have come upon you, the blessing and the curse which I have set before you, and you call [them] to mind in all nations where the LORD your God has banished you, ... 6 "Moreover the LORD your God will circumcise your heart and the heart of your descendants, to love the LORD your God with all your heart and with all your soul, so that you may live. ... 11 "For this commandment which I command you today is not too difficult for you, nor is it out of reach. 12 "It is not in heaven, that you should say, 'Who will go up to heaven for us to get it for us and make us hear it, that we may observe it?' 13 "Nor is it beyond the sea, that you should say, 'Who will cross the sea for us to get it for us and make us hear it, that we may observe it?' 14 "But the word is very near you, in your mouth and in your heart, that you may observe it. 15 "See, I have set before you today life and prosperity, and death and adversity; ... 19 "I call heaven and earth to witness against you today, that I have set before you life and death, the blessing and the curse. So choose life in order that you may live, you and your descendants,​

3 times in this chapter on "the righteousness based on faith" God says He has set the choice for life & death, blessing & cursing before them. He says it is not too difficult for them to choose (this contradicts the primary tenet of Reformed Theology). He says "Don't even say in your heart" that someone can't choose unless indwelled by heaven. This choice is not made in heaven. He says the choice is near to us ... in our mouth and in our heart, and whomever chooses life will be saved. This passage even contains what Jesus said (Matt 22:37, Mark 12:30, Luke 10:27) was the greatest commandment in all the law in Deuteronomy 30:6 - to love the lord with all you heart, soul, and strength. We also know from Deu 30:6 this chapter is about the salvation and righteousness based on faith because it talks about circumcision of the heart (which is the indwelling of the Holy Spirit according to Rom 2:28-29).

Furthermore, if you look at Deu 30:19 we can see the synergy between God and man in that it says "I call Heaven (God) and earth (man) to bare witness (to testify) of the choice man makes for salvation. This is in total agreement with another verse that describes this synergy:

[Rom 8:15-17 NASB] 15 For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, "Abba! Father!" 16 The Spirit Himself testifies with our spirit that we are children of God, 17 and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with [Him] so that we may also be glorified with [Him.]​

The Spirit himself (heaven) testifies (bares witness) with our spirit (earth) that we are children of God. Adopted as heirs. This synergy is critical.

God chose Seth, Noah, Abraham, John the Baptist, Mary, and Paul... not one of them chose themselves