Help! I’m Struggling with the Doctrine of Predestination - by Joel R. Beeke, Paul M. Smalley

Found here. Our comments in bold.

---------------

Astonishingly, the authors barely manage to quote Scripture. In fact, we must plow through 2/3 of this before we come to our first Scriptures, 3 partial snippets.

In addition, the authors acknowledge the many doubts and objections to predestination, but never actually addresses and explains why those doubts and objections are wrong. 

------------------

This article is part of the Help! series.

What Is Predestination?

The doctrine of predestination is the teaching that before the creation of the world, God decided the eternal destiny of all rational creatures, that is, all angels and all human beings. “Some men and angels are predestinated unto everlasting life, and others foreordained to everlasting death.” 1 God’s choice to save certain sinners by grace is called election, and his choice to leave certain sinners to the damnation they deserve is reprobation. Predestination is part of God’s decree, his eternal purpose in which he has decided all that will take place, ordaining everything for the manifestation of his glory.

If you have struggled with this doctrine, you are not alone. A brilliant young man named Jonathan Edwards once wrestled with what he then viewed as “a horrible doctrine,” though he later became fully satisfied with it and found himself overwhelmed with the sweet beauty of “the King eternal” (1 Tim. 1:17). (How did Edwards arrive at this conclusion? What Scriptures brought him to this point? It would certainly be helpful if the authors provided us with the thought processes of this "brilliant young man," but he will never be brought up again.)

There are various reasons why people find it difficult to accept the idea that God predestines some to heaven and others to hell. As we will see, each of these reasons starts with a biblical truth about predestination and draws from it a false inference (The authors never actually explain why these are false inferences.)

that leads to experiential struggles of faith.

Divisive, Unbiblical Speculation?

The doctrine of predestination is not the central theme of the Bible; the center is Christ and salvation through repentance and faith in him (Luke 24:44–47; 2 Tim. 3:15). (Which of course makes it of secondary importance, and probably not worth wasting much time on.)

Furthermore, debates about predestination have sometimes divided Christians and even split churches. Therefore, people might conclude that it is a doctrine best avoided.

Christians might reason, We can’t understand such deep theological questions. Let’s just stick to what the Bible says. Christians need to stop arguing about theology and tell the world about Jesus. Such reasoning leads people to fear predestination and to avoid studying what God’s word says about it.

The King Who Does Not Care?

The doctrine of predestination portrays God as an absolute monarch (But is this really true? We actually find plenty of Scripture that indicates that He is inclined to listen and act according to prayers and cries for justice. He is also willing to relent from His judgments, and even negotiated with Abraham:

Ge. 18:23-26: Then Abraham approached him and said: “Will you sweep away the righteous with the wicked? 24 What if there are fifty righteous people in the city? Will you really sweep it away and not spare the place for the sake of the fifty righteous people in it? 25 Far be it from you to do such a thing — to kill the righteous with the wicked, treating the righteous and the wicked alike. Far be it from you! Will not the Judge of all the earth do right?” 26 The LORD said, “If I find fifty righteous people in the city of Sodom, I will spare the whole place for their sake.”

Ex. 22:21-24: Do not ill-treat an alien or oppress him, for you were aliens in Egypt. 22 “Do not take advantage of a widow or an orphan. 23 If you do and they cry out to me, I will certainly hear their cry. 24 My anger will be aroused, and I will kill you with the sword; your wives will become widows and your children fatherless.

Ex. 32:13-14: Remember your servants Abraham, Isaac and Israel, to whom you swore by your own self: "I will make your descendants as numerous as the stars in the sky and I will give your descendants all this land I promised them, and it will be their inheritance for ever." 14 Then the LORD relented and did not bring on his people the disaster he had threatened.

Ps. 106:43-44: Many times he delivered them, but they were bent on rebellion and they wasted away in their sin. 44 But he took note of their distress when he heard their cry; 45 for their sake he remembered his covenant and out of his great love he relented.

Am. 7:2-3 When they had stripped the land clean, I cried out, “Sovereign LORD, forgive! How can Jacob survive? He is so small!” 3 So the LORD relented. “This will not happen,” the LORD said. 

Ja. 5:16 Therefore confess your sins to each other and pray for each other so that you may be healed. The prayer of a righteous man is powerful and effective.

We don't know the author's definition of "absolute monarch," but since he is using this assertion to establish predestination, we now call into question his approach and his conclusions.)

who does as he pleases in all creation (Ps. 135:6) and determines the eternal destiny of each person (Rom. 9:22–23). (We are now entering into the authors' defense, so we will begin quoting some of the Scriptures referenced. Ro. 9:22-25:

What if God, choosing to show his wrath and make his power known, bore with great patience the objects of his wrath — prepared for destruction? 23 What if he did this to make the riches of his glory known to the objects of his mercy, whom he prepared in advance for glory — 24 even us, whom he also called, not only from the Jews but also from the Gentiles? 25 As he says in Hosea: “I will call them `my people’ who are not my people; and I will call her `my loved one’ who is not my loved one,” [Hosea 2:23]

We first note that Paul is not talking about individuals, he is referring to a category of people. The word "objects" is not actually plural in the Greek. The word is skeuos, a vessel, into which wrath is emptied, i. e. men appointed by God unto woe, hence... fitted to receive mercy...

The word suggests a ship fitted ("prepared") for either the wrath of God [vs. 22] or the mercy of God [vs.23]. That is, those who are not His people are equipped like a sea going vessel to carry His wrath.

Second, notice that the category of people who are vessels of wrath are subject to His "great patience." If indeed the vessel fitted for destruction is destined for that fate, why would God be patient with them unless their fate is not actually sealed?

Third, Paul discusses Jews and gentiles, with the distinction being that one was elect and blessed while the other was excluded and doomed. Paul uses the vessel idea to convey that the gentiles, who previously did not have access to the Promise, became objects of His mercy.

It seems that Paul is not discussing predestination so much as he is intent on telling his readers that those who were previously excluded now have become chosen.)

  

In particular, God’s election to salvation in no way depends on what the elect do or decide (Rom. 9:11). (We again quote the passage. Ro. 9:11-12:

Yet, before the twins were born or had done anything good or bad — in order that God’s purpose in election might stand: 12 not by works but by him who calls — she was told, “The older will serve the younger.” [Gen. 25:23]

Paul here is talking about the nation of Israel and how they came about as His chosen people. We would be reluctant to read into this a universal predestination.)

Some people may think that this doctrine implies that God does not care about people or justice. God, it is said, damns to hell countless people regardless of whether they live righteous or wicked lives.

Consequently, someone may question whether the God of predestination is a good and loving Lord. Why wouldn’t he choose to save everyone if he has the power to do so? Such doubts could cause a person to have difficulty praying to God or rejoicing in his love. Worse yet, someone might consider the God of predestination to be more of a devil than a divine Savior, and thus might reject him.

Fatalism with No Place for Human Choice and Effort?

According to the doctrine of predestination, it is God’s will, not man’s will, that controls all things in time and space (Deut. 4:35; Eph. 1:11), (Neither of these Scriptures demonstrate the assertion.)

including the individual history of each person (Acts 13:48; Rom. 8:30). (Ro. 8:29-30:

For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers. 30 And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified.

We notice a change in the narrative of Romans Chapt. 8. Paul begins by referring to "you" in Ro. 8:9, but changes to "we" and "us" [Ro. 8:17] when he starts discussing predestination. Is it possible Paul is switching back and forth between discussing the nature of the apostles and the teaching his audience? This is a speculative theory, we admit, but perhaps it is the apostles [we and us] who were predestined, but his audience [you] who are saved and have the Spirit.

We will also find this switch in the narrative in Ephesians chapter one, discussed below.)

People sometimes infer that absolute predestination implies fatalism: our choices are an illusion, and our efforts to change ourselves and our world are futile.

Fatalism destroys motivation. Someone might say, I have no need to repent of my sins and trust in Christ. If God has predestined me to salvation, then I will be saved regardless of what I do. Similarly, why should a believer strive against sin and labor to grow in holiness, when all is predestined? Someone else might argue, We should not exert ourselves to call sinners to Christ. God will surely save his elect. The poisonous fruit of fatalism is spiritual deadness and backsliding into sin, much to the dishonor of the gospel.

Uncertainty that Undermines Assurance of Salvation?

The doctrine of predestination teaches that everyone who is saved was chosen by God before the foundation of the world (Eph. 1:4; 2 Thess. 2:13). (Here is that same odd change in the narrative we mentioned before. Notice that Paul begins by speaking of "us." Ep. 1:4:

For he chose us in him before the creation of the world to be holy and blameless in his sight.

But then we read Ep. 1:11-13:

In him we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will, 12 in order that we, who were the first to hope in Christ, might be for the praise of his glory. 

13 And you also were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed, you were marked in him with a seal, the promised Holy Spirit...

First Paul is talking about how "we" [specifically, those who were first to hope in Christ] are predestined, but then in verse 13 he turns to his audience and tells them "you" were included, and that happened when "you" heard the word of truth!

So who is Paul talking about when he is discussing predestination? The apostles, perhaps? And who is he talking about when he changes the narrative and begins addressing his audience? Everyone else, perhaps?

Again, we admit this is speculative. But these details should not remain unnoticed, and are presented here as food for thought.

Now for the other cited verse, 2Th. 2:13: 

But we ought always to thank God for you, brothers loved by the Lord, because from the beginning God chose you [Some manuscripts: because God chose you as his firstfruits] to be saved through the sanctifying work of the Spirit and through belief in the truth.

The alternate reading is interesting, because it changes the meaning from predestination generally to predestination specifically for the Thessalonian church. That is, they were marked to be saved first ["firstfruits"].)

People might conclude that no one can know for sure whether he is saved and will go to heaven. They might reason as follows: Only God’s chosen ones will be saved. God’s decree of election is hidden in his secret will or eternal plan. Therefore, it is impossible to know if you are saved, unless you receive a special sign from God.

Consequently, some Christians who believe in predestination may suffer greatly from anxiety over their eternal destiny. They may seek assurance in mystical experiences or a legalistic pursuit of perfection. Or they might sink into despair.

What horrible struggles people can experience over the doctrine of predestination! However, each one of these struggles is based on a wrong understanding of what the Bible teaches about God’s predestination of his saints. The biblical doctrine nurtures humility, peace, certainty, and hope in Christ. Let us return to each of these points and see how this is so.

Predestination: A Major Biblical Teaching about Salvation by Grace Alone

While it is true that predestination is not the central theme of the holy Scriptures, it is a major biblical doctrine, not human speculation. We find references to predestination and election unto salvation throughout the New Testament (Now comes a laundry list of verses, none of which are quoted...) (Matt. 22:14; 24:22, 24, 31; Mark 4:11–12; Luke 10:21–22; 18:7; John 15:16, 19; Acts 4:28; 13:48; Rom. 8:29–30, Rom. 8:33; Rom. 9:6–23; Rom. 11:5, Rom. 11:7, Rom. 11:28; Rom. 16:13; 1 Cor. 1:27–28; Gal. 1:15; Eph. 1:4–5; Col. 3:12; 1 Thess. 1:4; 2 Thess. 2:13; 2 Tim. 2:10; Titus 1:1; James 2:5; 1 Pet. 1:2; 2:9; 2 Pet. 1:10; 2 John 1, 13; Rev. 17:14). The Holy Spirit was not ashamed of this doctrine when he inspired the writing of God’s word; neither should we be ashamed of it.

Predestination is an important feature of the larger doctrine of salvation by grace alone (Rom. 11:5–6). It makes clear that God saves only by his power, wisdom, and righteousness, not man’s. If the loving, faithful teaching of grace alone offends people—and we must be gracious in how we present the doctrines of grace—then we may not retreat from this doctrine to please men, because it is essential to show salvation is for the glory of God alone.

The doctrine of predestination is not the central theme of the Bible; the center is Christ and salvation through repentance and faith in him.

Predestination by the Father of our Lord Jesus Christ

The God of predestination is truly the almighty King, but also the loving and righteous Father who “predestined us unto the adoption of children” (Eph. 1:5). Predestination is an act of infinite fatherly love, taking outsiders into his family forever. God’s election of sinners apart from any merit of their own directs salvation “to the praise of the glory of his grace” (Eph. 1:6). However, God is not indifferent to justice. Far from it! For he predestined his chosen ones to salvation “by Jesus Christ” (Eph. 1:5), requiring that Christ satisfy his justice by “redemption through his blood” (Eph. 1:7). (We noted Paul's changing the narrative above. As a result, we are not certain that he is actually addressing his readers in these verses.)

We do not understand why God has chosen some and not others. However, Why didn’t God choose to save everyone? is the wrong question to ask. In light of man’s heinous rebellion against his Maker, we should ask, Why didn’t God damn everyone to hell? The astounding fact is not that God damns sinners to hell, but that he saves and reconciles sinners to himself. Unconditional election is the friend—not the enemy—of sinners, for without it no one would be saved. In the end, however, we must bow before God’s rights as our Maker. When people accuse God of injustice because of predestination, Paul replies, “Hath not the potter power over the clay?” (Rom. 9:21). The Creator has the right to do what he pleases with his creatures.

Predestination Executed through Human Choices and Efforts

For those who struggle with predestination because they think that it implies fatalism, we acknowledge that God’s will controls all his creatures and all their acts, but assert as well that God decrees not only the end but also the means by which that end is achieved. Paul says, “God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: whereunto he called you by our gospel” (2 Thess. 2:13). The means by which God saves his elect include the outward work of preaching the gospel, and the inward work of the Spirit upon the mind, heart, and will of those who hear the gospel preached.

Far from depriving human choices and actions of all significance, predestination infuses them with eternal meaning. Paul calls upon believers to “work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure” (Phil. 2:12–13). We can rejoice when people turn to the Lord, for the power of the gospel to produce enduring faith, love, and hope demonstrates their “election of God” (1 Thess. 1:3). Every step of Christian obedience is undergirded by God’s sovereign purpose, for “he hath chosen us . . . that we should be holy” (Eph. 1:4). The armies of the Lamb overcome this world, for they are “called, and chosen, and faithful” (Rev. 17:14).

Predestination Securing Assurance Now and Forever

The doctrine of predestination does teach that only God’s elect will be saved. That does not imply that we can’t know for certain whether we are saved. Rather, God’s free gift of “all things that pertain unto life and godliness, through the knowledge of him [i.e., Christ Jesus] that hath called us to glory and virtue” enables believers to “to make your calling and election sure” by growing in knowledge, faith, and practical holiness (2 Pet. 1:3–10). (Ah, so our calling and election is not secure? What does that mean? Perhaps the authors don't understand predestination as clearly as they ought, for now it certainly seems conditional.)

Paul explains that predestination initiates a golden chain of divine acts bound together in the purpose of God: “whom he did predestine, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified” (Rom. 8:30). If God has effectually “called” a person through the gospel and “justified” him through faith, then he can be sure that he will be “glorified” with Christ.

Therefore, while we understand why people may struggle with the doctrine of predestination, a Spirit-illuminated faith in this doctrine leads God’s children to embrace God’s promises, obey God’s will, and rejoice in the hope of God’s glory through Jesus Christ our Lord. For this reason, we should strive to know with accuracy and clarity all that God has revealed about this precious truth and teach it to others.

Notes:
Westminster Confession of Faith, 3.3