Introduction
What is predestination?
God knows all things and has a plan and purpose for everything He created. Predestination is God’s plan for every human person.
How do we know that God has a plan for everything in the universe?
Jesus teaches us this. When He sent out His disciples to preach, He comforted them with the knowledge that God knows all things, even the hairs on their head.
Do not fear those who kill the body but are unable to kill the soul; but rather fear Him who is able to destroy both soul and body in hell. Are not two sparrows sold for a cent? And yet not one of them will fall to the ground apart from your Father. But the very hairs of your head are all numbered. So do not fear; you are more valuable than many sparrows. (Matthew 10:28-31)
What is God’s plan for every human person?
God has in His sovereignty decided to save some and to leave others in their sin. All this is part of God’s larger plan to glorify His Son.
What is God’s plan to glorify His Son?
We read of this in Romans 8:
And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose. For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren; and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified. (Romans 8:28-30)
This verse is explained below.
Who has God decided to save?
God does not reveal to us the names of those whom He has chosen. He only tells us what kind of people He has chosen.
What kind of people has God chosen to save?
Those who are trusting in Jesus and keeping God’s commands are God’s chosen people.
What are the major differences in understanding of this doctrine?
The Reformed branch of Protestantism holds that predestination is two fold;
- the election of some persons to salvation and
- the passing by of others to condemnation based purely on God’s purpose.
The Arminians teach that God chose those whom He knew beforehand would believe the gospel; see Whedon p344. Thus election is not purely unconditional as the Reformed understand it. The Lutherans claim the middle ground between these; see Wiedner (p61). The same discussions are seen in Roman Catholic circles.
Romans 8
What does God teach us about predestination in this chapter?
Consider Paul’s teaching:
And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose. For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren; and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified. What then shall we say to these things? If God is for us, who is against us? (Romans 8:28-31)
First, we read here of God’s purpose specifically that God’s calling is in accordance with that purpose;
Second, we read of God’s foreknowledge;
Third, we read of God’s predestination;
Fourth, we read of the goal or ultimate objective of that predestination;
Fifth, we read of those whom God has predestined.
Start with God’s purpose.
In this chapter, Paul is bringing a number of supports and encouragements for those who are locked in a death struggle with sin. This struggle is described in Romans 7:14-25, see here. The support Paul references in these verses is the intercession of the Holy Spirit (Romans 8:26-27) which leads him to the conclusion of Romans 8:28 that God is causing every thing we experience in our life to work out for our good. Paul closes v28 by speaking of God’s purpose or His resolve. He then fastens on this idea of God’s purpose and finds in it another support and comfort for the struggling saints of God.
What does Paul mean here by foreknowledge?
Simply taking the etymology of the word, it could mean to know something beforehand as when an important announcement is going to be made, and someone already knows what that announcement is. Beet, for instance, writes (p243) that “foreknew” means just this and nothing more. The foreknowledge of these people is no different than the foreknowledge God has of all persons.
What are we to think of this?
It is likely incorrect. First, the word “foreknew” is not limited to the sense of knowing beforehand. The word can also mean to select or to choose, and this is the meaning we expect when the subject is God. The most obvious example is Matthew 7:23 where Jesus says to the wicked, “I never knew you.” This cannot mean that Jesus had no knowledge of them. Clearly, the meaning is that He had not chosen them and set His love upon them. We find this meaning again in Romans 11:2 where we are told that God has not rejected His people whom He foreknew; i.e. those whom He had chosen or selected. The same is true of Acts 2:23 and 1 Peter 1:2.
How are we to understand the word “foreknow” here?
The meaning here is that of selecting or choosing. Calvin writes (p317):
But the foreknowledge of God, which Paul mentions, is not a bare prescience, as some unwise persons absurdly imagine, but the adoption by which He had always distinguished His children from the reprobate.
Moule writes (p237) that the word, as used here, “can mean nothing short of foredecision—no mere foreknowledge of what they would do, but rather of what He would do for them—those He also set apart beforehand, for conformation, deep and genuine, a resemblance due to kindred being, to the image, the manifested Countenance, of His Son, that He might be Firstborn amongst many brethren, surrounded by the circling host of kindred faces, congenial beings, His Father’s children by their union with Himself.”
Godwin writes (p235) that only the word “predestined” refers to the actual will and choice of God and not the word “foreknew.” This is incorrect.
How are we to understand the word “predestined” here?
This word means to choose beforehand just as the previous word means to know beforehand.
What is the goal or objective of this predestinating act of God?
Paul states that God’s larger purpose is that Jesus would be the firstborn among many brothers. In order to make this happen, God works in the life of His chosen people to mold and shape them into the image of His Son. When this is complete, they are now fit to be Christ’s siblings, and Christ is glorified because He takes the place of preeminence amongst all these brothers and sisters.
Finally, what does this text teach about those who are foreknown and forechosen?
Paul teaches here that God foreknew and forechose a set number of people whom He is now working to conform to the image of Christ. The object of each of these verbs is the same group of people. Elsewhere, they are referred to as God’s elect or God’s chosen people. (Romans 8:33; Colossians 3:12; Titus 1:1; 1 Peter 2:9) The comfort in Paul’s teaching here is that not one of God’s people will ever be lost. God’s purpose for them will certainly be realized. We find a similar thought in John 6:39. We find this thought expanded in the following verse.
What is taught in verse 30?
Here, the emphasis is on God’s salvation being administered to each one of His chosen people. In the original, the demonstrative pronoun is repeated to make this point:
| Greek | NASB |
| οὓς δὲ προώρισεν τούτους καὶ ἐκάλεσεν
καὶ οὓς ἐκάλεσεν τούτους καὶ ἐδικαίωσεν οὓς δὲ ἐδικαίωσεν τούτους καὶ ἐδόξασεν |
…and these whom He predestined, He also called;
and these whom He called, He also justified; and these whom He justified, He also glorified. |
Finally, Paul gives the triumphal conclusion: What then shall we say to these things? If God is for us, who is against us? (Romans 8:31) Article 45 of the book of Concord captures Paul’s meaning here:
Thus this doctrine affords also the excellent, glorious consolation that God was so greatly concerned about the conversion, righteousness, and salvation of every Christian, and so faithfully purposed it [provided therefor] that before the foundation of the world was laid, He deliberated concerning it, and in His [secret] purpose ordained how He would bring me thereto [call and lead me to salvation], and preserve me therein. Also, that He wished to secure my salvation so well and certainly that, since through the weakness and wickedness of our flesh it could easily be lost from our hands, or through craft and might of the devil and the world be snatched and taken from us, He ordained it in His eternal purpose, which cannot fail or be overthrown, and placed it for preservation in the almighty hand of our Savior Jesus Christ, from which no one can pluck us, John 10:28.
Romans 9
Difficulties
What difficulties lie in the way of our understanding this doctrine?
There are several. One is how we are to understand the will of God for the salvation of all persons. On the one hand, there are verses which teach us that God desires the salvation of all men. On the other hand, are texts teaching us that God has chosen to save a set number of people and that not one of these will be lost.
What are these texts?
See above for the texts which speak of God’s plan to save a set number of people. The following texts teach God’s desire for the salvation of all people:
- Say to them, ‘As I live!’ declares the Lord GOD, ‘I take no pleasure in the death of the wicked, but rather that the wicked turn from his way and live. Turn back, turn back from your evil ways! Why then will you die, O house of Israel?’ (Ezekiel 33:11) “Do I have any pleasure in the death of the wicked,” declares the Lord GOD, “rather than that he should turn from his ways and live? … “For I have no pleasure in the death of anyone who dies,” declares the Lord GOD. “Therefore, repent and live.” (Ezekiel 18:23, 32)
- For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life. (John 3:16)
- …who desires all men to be saved and to come to the knowledge of the truth. (1 Timothy 2:4)
- For the grace of God has appeared, bringing salvation to all men, (Titus 2:11)
- The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance. (2 Peter 3:9)
How is this to be resolved?
Reformed theology makes a distinction between God’s revealed and secret will. God’s revelation to us is that He desires the salvation of all people and commands that everyone turn from their sin and be saved. This is no different than God desiring that everyone tell the truth, be sexually pure, protect private property, etc. Murray writes (here):
It would appear that the real point in dispute in connection with the free offer of the gospel is whether it can properly be said that God desires the salvation of all men. The Committee elected by the Twelfth General Assembly in its report to the Thirteenth General Assembly said, “God not only delights in the penitent but is also moved by the riches of his goodness and mercy to desire the repentance and salvation of the impenitent and reprobate” (Minutes, p. 67). It should have been apparent that the aforesaid Committee, in predicating such “desire” of God, was not dealing with the decretive will of God; it was dealing with the free offer of the gospel to all without distinction and that surely respects, not the decretive or secret will of God, but the revealed will. There is no ground for the supposition that the expression was intended to refer to God’s decretive will.
Assuming this understanding, God could desire something in His revealed will that He has decreed shall not come to pass in His secret will.
Yes, this is a difficulty with this solution. Shedd writes (p456):
The phrase “God’s will” is ambiguous. It may mean what he is pleased with, loves, and desires. An example of this is Hebrews 13:20–21: “Now the God of peace make you perfect to do his will (thelēma), working in you that which is well pleasing (euareston) in his sight.” Here, God’s will is something which he desires and delights in. An example of the secret will is found in Romans 9:19: “Who has resisted his will?” Here, God’s will is His purpose or decree to “harden” (or not soften) and is designated by boulēma. What He wills, that is, decrees in this instance, is the sinner’s remaining in sin, which certainly is not well pleasing in His sight. In the holy actions of elect men, the secret and the revealed will agree. God, in this case, decrees what He loves. In the sinful actions of non-elect men, the two wills do not agree. God, in this case, decrees what He hates.
Augustine wrestles (p246) with this:
Sometimes, however, a man in the goodness of his will desires something that God does not desire, even though God’s will is also good, nay, much more fully and more surely good (for His will never can be evil): for example, if a good son is anxious that his father should live, when it is God’s good will that he should die. Again, it is possible for a man with evil will to desire what God wills in His goodness: for example, if a bad son wishes his father to die, when this is also the will of God. It is plain that the former wishes what God does not wish, and that the latter wishes what God does wish; and yet the filial love of the former is more in harmony with the good will of God, though its desire is different from God’s, than the want of filial affection of the latter, though its desire is the same as God’s. So necessary is it, in determining whether a man’s desire is one to be approved or disapproved, to consider what it is proper for man, and what it is proper for God, to desire, and what is in each case the real motive of the will. For God accomplishes some of His purposes, which of course are all good, through the evil desires of wicked men: for example, it was through the wicked designs of the Jews, working out the good purpose of the Father, that Christ was slain; and this event was so truly good, that when the Apostle Peter expressed his unwillingness that it should take place, he was designated Satan by Him who had come to be slain. (Matthew 16:21-23) How good seemed the intentions of the pious believers who were unwilling that Paul should go up to Jerusalem lest the evils which Agabus had foretold should there befall him! (Acts 21:10-12) And yet it was God’s purpose that he should suffer these evils for preaching the faith of Christ, and thereby become a witness for Christ. And this purpose of His, which was good, God did not fulfill through the good counsels of the Christians, but through the evil counsels of the Jews; so that those who opposed His purpose were more truly His servants than those who were the willing instruments of its accomplishment.
Arminius
What was Arminius’ doctrine of predestination?
Arminius teaches that there are four decrees of God. The first is the election of Christ to be the Mediator. The second pertains to the ground rules of salvation; i.e. those who believe will be saved; those who do not will be damned. Third, is the decree to deliver to mankind the grace which is sufficient to lead any person to repent and believe if they so choose. Finally, in the fourth decree, God chooses to save those whom He foreknows will believe the gospel and to damn those who He knows will not. Here are these four decrees in his own words (p247):
I. The FIRST absolute decree of God concerning the salvation of sinful man, is that by which he decreed to appoint his Son, Jesus Christ, for a Mediator, Redeemer, Savior, Priest and King, who might destroy sin by His own death, might by His obedience obtain the salvation which had been lost and might communicate it by His own virtue.
II. The SECOND precise and absolute decree of God, is that in which he decreed to receive into favor those who repent and believe, and, in Christ, for HIS sake and through HIM, to effect the salvation of such penitents and believers as persevered to the end; but to leave in sin, and under wrath, all impenitent persons and unbelievers, and to damn them as aliens from Christ.
III. The THIRD divine decree is that by which God decreed to administer in a sufficient and efficacious manner the MEANS which were necessary for repentance and faith; and to have such administration instituted (1.) according to the Divine Wisdom, by which God knows what is proper and becoming both to his mercy and his severity, and (2.) according to Divine Justice, by which He is prepared to adopt whatever his wisdom may prescribe and put it in execution.
IV. To these succeeds the FOURTH decree, by which God decreed to save and damn certain particular persons. This decree has its foundation in the foreknowledge of God, by which he knew from all eternity those individuals who would, through his preventing grace, believe, and, through his subsequent grace would persevere, according to the before described administration of those means which are suitable and proper for conversion and faith; and, by which foreknowledge, he likewise knew those who would not believe and persevere.
What are we to make of this teaching?
First, these four decrees are not explicitly mentioned anywhere in the Bible. This does not mean the doctrine is false; it just means we need to be clear on which truths from Scripture require us to setup the doctrine of predestination this way.
Second, the ideas contained in the first and second decrees is certainly biblical and not in dispute.
Third, the doctrine of sufficient grace, as in Arminius’ third decree, is not taught in Scripture. The idea in the fourth decree violates the teaching of Ephesians 1 and Acts 13 as explained above.