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We've spent a lot of time in this blog examining the Reformed/Calvinistic doctrine of predestination, because it seems to be the lynchpin of this branch of Christian theology. Today we review the explanation of these credentialed men to ascertain if there's reason to believe in universal predestination.
The authors do quote some Scripture, which is an all-to-rare occurrence among so-called Bible teachers. Unfortunately, they do not quote certain Bible references, and when we go to read them we find that the verses do not say what the authors said.
Therefore, we must consider this Bad Bible Teaching.
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God’s Sovereignty and Our Personal Responsibility
The doctrine of predestination, including both election and reprobation, has long been controversial. The Bible clearly teaches that God is sovereign over all things. He saves sinners by his grace alone. God elects his people and rejects others. Yet the Bible also teaches that people bear personal responsibility for their actions.
People have many questions about predestination. Here are some of the most common ones.
1. Does God will the salvation of all people?
Paul says that God “will have all men to be saved, and to come unto the knowledge of the truth” (1 Tim. 2:4). However, this Scripture cannot mean that God chooses to save every human being. (This is the matter to prove.
It is better to understand “all men” to refer to people from every kind and category. (It's better because its necessary to do so in order to harmonize it with the authors' doctrine.
2. How could a good and loving God choose to damn some people?
It is certainly true that God is love (1 John 4:8). He is good to all people (Luke 6:35). But God is free to exercise his love as he chooses (Ex. 33:19). He did not choose to give eternal life to all sinners. Rather, he chose to save some sinners but to give others the punishment that their sins deserve.
God is the source of all good (James 1:17). Likewise, suffering comes as God’s punishment of sin (Rom. 5:12; 6:23). Thus, God damns sinners not because of any malice in him, but because of his justice against sin. Even in his wrath, God remains good. It is sinners who are evil. The Lord says, “O Israel, thou hast destroyed thyself; but in me is thine help” (Hos. 13:9). (The authors didn't answer the question. The question isn't why God punishes sinners, but rather, why does God choose to send some sinners to hell and save others.)
3. Why should we teach predestination instead of just preaching the gospel?
We should preach the gospel. But we should also teach predestination. It gives solid hope to those who believe the gospel. (This is a mystifying series of statements. First, preaching the gospel and teaching predestination are two different things for two different audiences. The first is preached to the lost, and the second is taught to the saved.
Since God chose whom he would save, he will bring his chosen ones to glory. (A careful Bible student would ask, "who did God foreknow?" Paul answered this question just a few verses before the authors' quote:
4. Did God choose those whom he foreknew would trust and obey him to the end?
The golden chain of salvation begins with those “whom he did foreknow” (Rom. 8:29; cf. 1 Pet. 1:2). This might be taken to mean that he chose them because he knew they would believe—a doctrine called conditional election. But Paul rejects the idea that God’s predestination was based on man’s future actions. He says of Jacob and Esau, “For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth” (Rom. 9:11). (The predestination of certain important figures in the OT does not speak to who God saves.
What, then, does it mean that God “foreknew” those whom he predestined (Rom. 8:29)? In the Holy Scriptures, “to know” often means to love or to choose with approval and blessing (Gen. 18:19; Ps. 1:6; Jer. 1:5). Therefore, Paul means that God predetermined those whom he loved and chose beforehand to become like Christ. Augustine said, “He chose us, not because we believed, but that we might believe, lest we should be said first to have chosen Him, and so His word be false (which be it far from us to think possible), ‘Ye have not chosen me, but I have chosen you [John 15:16].’ ”1
5. If God’s election cannot fail, then why did his chosen people reject Christ?
Paul was very sad that many of his fellow Jews did not believe in Christ (Rom. 9:1–3). He said, “My heart’s desire and prayer to God for Israel is, that they might be saved” (Rom. 10:1). We, too, must grieve over the lost and pray for their salvation.
But the sad condition of many Jews does not mean that God’s plan failed. Paul says, “They are not all Israel, which are of Israel” (Rom. 9:6). There are two Israels, the physical descendants of Abraham and his spiritual descendants (Rom. 9:8). The latter are Abraham’s descendants by God’s election. God chose Isaac but not Ishmael, though they had the same father (Rom. 9:7–9). God chose Jacob but not Esau, though they had the same father and mother (Rom. 9:10–12). Therefore, God’s election did not fail. He has always chosen some but not others. (!!! The authors understand this concept, but for some reason are unable to make the connection to the fact of Israel's unique predestination!)
6. Did God choose people for salvation as a group or as individuals?
Some people argue that Romans 9 is not about individuals but about groups. They say that God does not choose individual people for salvation but only the whole group of those who believe in Christ—whoever they might be. This idea is called corporate election.
But Romans 9 is about the salvation of individuals whom God chose. The main idea of Romans is salvation. In chapters 9 and 10 of Romans, Paul focuses on the salvation of Jewish individuals (Rom. 9:1–3; 10:1). (Perhaps this is why the authors only sometimes quote Scripture. Both of these references completely contradict the authors' assertion, for Paul was writing about "the people of Israel" [Ro. 9:4], who as a nation received all the blessings, promises, the Law, the patriarchs, etc.
God predestined individuals, just as he calls individuals, justifies individuals, and will glorify individuals (Rom. 8:30). He did not choose an idea (“believers” or “the church”). He chose people (Eph. 1:4; 2 Thess. 2:13). Paul can even say to an individual Christian that he is “chosen in the Lord” (Rom. 16:13). (If one applies the context we have provided, that the remnant of Israel, comprised of the firstfruits of salvation in the first century, are the predestined ones, then the cited verses suddenly make a lot more sense.)
7. Is God unjust in choosing to save some but not all?
8. If God chose whom he saves, how can he blame man for his sin?
Paul again expects an objection: “Why doth he yet find fault? For who hath resisted his will?” (Rom. 9:19). Paul’s answer is breathtaking, for he makes no attempt to explain God’s ways. Instead, the apostle says, “Who are you, O man, to answer back to God?” (Rom. 9:20 ESV). The greatness of God demands that we be silent in such matters. (Well, we are not questioning God, we are questioning the authors. They are the ones insisting on their doctrines, and they have the burden of proof that these doctrines are correct. So far, this as not happened.)
Paul compares God to a potter who has the right to make different vessels out of the same clay (Rom. 9:21). Some people are “vessels of wrath fitted to destruction” for God “to shew his wrath, and to make his power known” (Rom. 9:22). Others are “vessels of mercy, which he had afore prepared unto glory” so he could “make known the riches of his glory” (Rom. 9:23). God has the right to choose because he is God. He also has the right to judge because he is God. (No one is questioning God's right to do as He pleases. We are questioning the authors teaching, and finding it comes up short.)
Notes:
God’s Sovereignty and Our Personal Responsibility
The doctrine of predestination, including both election and reprobation, has long been controversial. The Bible clearly teaches that God is sovereign over all things. He saves sinners by his grace alone. God elects his people and rejects others. Yet the Bible also teaches that people bear personal responsibility for their actions.
People have many questions about predestination. Here are some of the most common ones.
1. Does God will the salvation of all people?
Paul says that God “will have all men to be saved, and to come unto the knowledge of the truth” (1 Tim. 2:4). However, this Scripture cannot mean that God chooses to save every human being. (This is the matter to prove.
Let's quote Paul's whole thought. First Paul counseled Timothy to pray for those in authority, then wrote:
1Ti. 2:3-6 This is good, and pleases God our Savior, 4 who wants all men to be saved and to come to a knowledge of the truth. 5 For there is one God and one mediator between God and men, the man Christ Jesus, 6 who gave himself as a ransom for all men — the testimony given in its proper time.
The Greek word for "wants" is theló, which means desire, be disposed toward, intend. The ESV, quoted by the authors. misleads us a bit in that it translates the word as "will," implying that the word is about God's direct choice rather than His desire or intent. So the authors are refuting an idea in this verse that is not actually present.)
God accomplishes all his will (Ps. 135:6), but he does not save all mankind (Matt. 7:13–14).
It is better to understand “all men” to refer to people from every kind and category. (It's better because its necessary to do so in order to harmonize it with the authors' doctrine.
However, the Greek word for "all" is pas, which means all, every, all things, everyone, everything, whole, any. This therefore is a rather glaring example of conforming the Bible to one's doctrine.)
God saves kings and subjects, rich and poor, educated and uneducated, women and men, young and old. Paul calls for prayer for “all men; for kings, and for all that are in authority” (1 Tim. 2:1–2). (Sigh... Let's quote:
1Ti. 2:1-2 I urge, then, first of all, that requests, prayers, intercession and thanksgiving be made for everyone — 2 for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness.
The authors are again using their doctrine to interpret Scripture. When we actually read Paul's words apart from such preconceptions we see that Paul goes from the general to the specific rather quickly. Let's paraphrase: "Pray for everyone, in particular, government leaders." It's a rather simple thought made complex by Calvinism.)
Therefore, we should tell the gospel to all kinds of people. (The authors inexplicably switch topics from what God wants to what we should do.
But more to the point, why should we tell the gospel if God has already chosen who will be saved?)
We do not know whom God chose (The authors again presume their premise. This is the matter to be proved.)
until, by his grace, they are saved by faith in Christ to the praise of his glory (Eph. 1:3–4, 11–14). (Ephesians chapter one is not about our predestination. We discuss this in detail here. Suffice to say, Paul utilizes the pronouns "we" and "us" several times in this chapter, but then he turns to his audience and writes:
Ep. 1:13 And you also were included in Christ when you heard the word of truth, the gospel of your salvation.
"We" and "us" were predestined, but "you" [everyone else, including present-day Christians] were included at the moment of faith.)
2. How could a good and loving God choose to damn some people?
It is certainly true that God is love (1 John 4:8). He is good to all people (Luke 6:35). But God is free to exercise his love as he chooses (Ex. 33:19). He did not choose to give eternal life to all sinners. Rather, he chose to save some sinners but to give others the punishment that their sins deserve.
God is the source of all good (James 1:17). Likewise, suffering comes as God’s punishment of sin (Rom. 5:12; 6:23). Thus, God damns sinners not because of any malice in him, but because of his justice against sin. Even in his wrath, God remains good. It is sinners who are evil. The Lord says, “O Israel, thou hast destroyed thyself; but in me is thine help” (Hos. 13:9). (The authors didn't answer the question. The question isn't why God punishes sinners, but rather, why does God choose to send some sinners to hell and save others.)
3. Why should we teach predestination instead of just preaching the gospel?
We should preach the gospel. But we should also teach predestination. It gives solid hope to those who believe the gospel. (This is a mystifying series of statements. First, preaching the gospel and teaching predestination are two different things for two different audiences. The first is preached to the lost, and the second is taught to the saved.
Second, predestination does not give hope to those who believe. It causes people to wonder if they are among the chosen. Predestination introduces uncertainty, because one cannot know it he is predestined.)
Paul says,
We know that all things work together for good to them that love God, to them who are the called according to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. (Rom. 8:28–30)
Since God chose whom he would save, he will bring his chosen ones to glory. (A careful Bible student would ask, "who did God foreknow?" Paul answered this question just a few verses before the authors' quote:
Ro. 8:23 Not only so, but we ourselves, who have the firstfruits of the Spirit...
The pronouns again are important. "We ourselves." The only ones who could receive the firstfruits of the Spirit are those first century Christians. So the numerous references to the pronoun "we" in the following verses are not us. They were predestined, not us.)
Paul then asks a series of questions (Rom. 8:31–39). If God is for us, who can be against us? If God gave up his Son for us, how will he not also grace us with all things? Who will bring any charge against God’s elect? Who will condemn us? What can separate us from God’s love in Christ? Every one of these questions drives us to the same happy conclusion: those in Christ may rest assured that God’s love will never fail them. God will bring them safely through every sorrow to be “more than conquerors” (Rom. 8:37). Therefore, election is a message of enduring hope.
Paul then asks a series of questions (Rom. 8:31–39). If God is for us, who can be against us? If God gave up his Son for us, how will he not also grace us with all things? Who will bring any charge against God’s elect? Who will condemn us? What can separate us from God’s love in Christ? Every one of these questions drives us to the same happy conclusion: those in Christ may rest assured that God’s love will never fail them. God will bring them safely through every sorrow to be “more than conquerors” (Rom. 8:37). Therefore, election is a message of enduring hope.
4. Did God choose those whom he foreknew would trust and obey him to the end?
The golden chain of salvation begins with those “whom he did foreknow” (Rom. 8:29; cf. 1 Pet. 1:2). This might be taken to mean that he chose them because he knew they would believe—a doctrine called conditional election. But Paul rejects the idea that God’s predestination was based on man’s future actions. He says of Jacob and Esau, “For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth” (Rom. 9:11). (The predestination of certain important figures in the OT does not speak to who God saves.
This is a key understanding. The working out of God's purposes regarding Israel is unique because Israel is His chosen people. This obviously is a separate matter from how He deals with the Church.
Further, God chose the very first Christians, likely all Jews, [Ro. 11:16, Rev. 14:4] as a remnant to fully receive all the promises he made to Israel. Thus His purpose, foreknowledge, and predestination all apply to Israel, [Ro. 11:2] specifically, the "children of the promise." [Ro. 9:8])
What, then, does it mean that God “foreknew” those whom he predestined (Rom. 8:29)? In the Holy Scriptures, “to know” often means to love or to choose with approval and blessing (Gen. 18:19; Ps. 1:6; Jer. 1:5). Therefore, Paul means that God predetermined those whom he loved and chose beforehand to become like Christ. Augustine said, “He chose us, not because we believed, but that we might believe, lest we should be said first to have chosen Him, and so His word be false (which be it far from us to think possible), ‘Ye have not chosen me, but I have chosen you [John 15:16].’ ”1
5. If God’s election cannot fail, then why did his chosen people reject Christ?
Paul was very sad that many of his fellow Jews did not believe in Christ (Rom. 9:1–3). He said, “My heart’s desire and prayer to God for Israel is, that they might be saved” (Rom. 10:1). We, too, must grieve over the lost and pray for their salvation.
But the sad condition of many Jews does not mean that God’s plan failed. Paul says, “They are not all Israel, which are of Israel” (Rom. 9:6). There are two Israels, the physical descendants of Abraham and his spiritual descendants (Rom. 9:8). The latter are Abraham’s descendants by God’s election. God chose Isaac but not Ishmael, though they had the same father (Rom. 9:7–9). God chose Jacob but not Esau, though they had the same father and mother (Rom. 9:10–12). Therefore, God’s election did not fail. He has always chosen some but not others. (!!! The authors understand this concept, but for some reason are unable to make the connection to the fact of Israel's unique predestination!)
6. Did God choose people for salvation as a group or as individuals?
Some people argue that Romans 9 is not about individuals but about groups. They say that God does not choose individual people for salvation but only the whole group of those who believe in Christ—whoever they might be. This idea is called corporate election.
But Romans 9 is about the salvation of individuals whom God chose. The main idea of Romans is salvation. In chapters 9 and 10 of Romans, Paul focuses on the salvation of Jewish individuals (Rom. 9:1–3; 10:1). (Perhaps this is why the authors only sometimes quote Scripture. Both of these references completely contradict the authors' assertion, for Paul was writing about "the people of Israel" [Ro. 9:4], who as a nation received all the blessings, promises, the Law, the patriarchs, etc.
There is nothing at all regarding individuals in these verses, and we are in fact astonished the authors would make such an incredibly false statement.)
He talks about being “children of God” (Rom. 9:8). God’s saving “call” is “not of works” (Rom. 9:11; cf. 2 Tim. 1:9). Paul speaks in terms of individuals, what each one does, and whether God has mercy on each one. (The authors inexplicably continue to lie to us, even quoting the very words that refute their assertion. "Children" is plural!)
God predestined individuals, just as he calls individuals, justifies individuals, and will glorify individuals (Rom. 8:30). He did not choose an idea (“believers” or “the church”). He chose people (Eph. 1:4; 2 Thess. 2:13). Paul can even say to an individual Christian that he is “chosen in the Lord” (Rom. 16:13). (If one applies the context we have provided, that the remnant of Israel, comprised of the firstfruits of salvation in the first century, are the predestined ones, then the cited verses suddenly make a lot more sense.)
7. Is God unjust in choosing to save some but not all?
(This is essentially a repeat of question 2. Maybe the authors will answer it this time...)
Paul expects someone to ask, “Is there unrighteousness with God?” He answers firmly, “God forbid” (Rom. 9:14). Paul explains that God has total freedom to show mercy on whom he pleases. He quotes the Lord’s statement, “I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion” (Rom. 9:15). God’s grace is a free gift apart from any human choice or effort: “So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy” (Rom. 9:16).
Paul also quotes what the Lord said to wicked Pharaoh: “For this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth” (Rom. 9:17).
God ordained Pharaoh’s defiance and disobedience to glorify himself. Paul concludes, “Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth” (Rom. 9:18). This is not about God being just or fair, but about the absolute sovereignty and freedom of his mercy to sinners. (...well, they didn't. Essentially the answer they provided was, "Nope, He's not unjust." They just punt.)
Paul expects someone to ask, “Is there unrighteousness with God?” He answers firmly, “God forbid” (Rom. 9:14). Paul explains that God has total freedom to show mercy on whom he pleases. He quotes the Lord’s statement, “I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion” (Rom. 9:15). God’s grace is a free gift apart from any human choice or effort: “So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy” (Rom. 9:16).
Paul also quotes what the Lord said to wicked Pharaoh: “For this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth” (Rom. 9:17).
God ordained Pharaoh’s defiance and disobedience to glorify himself. Paul concludes, “Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth” (Rom. 9:18). This is not about God being just or fair, but about the absolute sovereignty and freedom of his mercy to sinners. (...well, they didn't. Essentially the answer they provided was, "Nope, He's not unjust." They just punt.)
8. If God chose whom he saves, how can he blame man for his sin?
Paul again expects an objection: “Why doth he yet find fault? For who hath resisted his will?” (Rom. 9:19). Paul’s answer is breathtaking, for he makes no attempt to explain God’s ways. Instead, the apostle says, “Who are you, O man, to answer back to God?” (Rom. 9:20 ESV). The greatness of God demands that we be silent in such matters. (Well, we are not questioning God, we are questioning the authors. They are the ones insisting on their doctrines, and they have the burden of proof that these doctrines are correct. So far, this as not happened.)
Paul compares God to a potter who has the right to make different vessels out of the same clay (Rom. 9:21). Some people are “vessels of wrath fitted to destruction” for God “to shew his wrath, and to make his power known” (Rom. 9:22). Others are “vessels of mercy, which he had afore prepared unto glory” so he could “make known the riches of his glory” (Rom. 9:23). God has the right to choose because he is God. He also has the right to judge because he is God. (No one is questioning God's right to do as He pleases. We are questioning the authors teaching, and finding it comes up short.)
Ultimately, it boils down to this: God is God. Predestination brings us to face the absolute and incomprehensible glory of God, and we must worship him (Rom. 9:33–36). (If God is indeed incomprehensible, how is it that the authors are so facile about explaining predestination? If the topic is so deep it defies discussion, how are the they so certain their way of understanding is the correct one? Why are we therefore obligated to agree with the authors?)
Notes:
Augustine, On the Predestination of the Saints, 19.38, in NPNF1, 5:517.
This article is adapted from Essentials of Reformed Systematic Theology by Joel R. Beeke and Paul M. Smalley.
Joel R. Beeke (PhD, Westminster Theological Seminary) has written over one hundred books. He is chancellor and professor of systematic theology and homiletics at Puritan Reformed Theological Seminary; a pastor of the Heritage Reformed Congregation in Grand Rapids, Michigan; the editor of Banner of Sovereign Grace Truth; the board chairman of Reformation Heritage Books; the president of Inheritance Publishers; and the vice president of the Dutch Reformed Translation Society.
Paul M. Smalley (DD, Puritan Reformed Theological Seminary) is faculty research and teaching assistant to Joel Beeke at Puritan Reformed Theological Seminary. He is also a part-time pastor at Grace Immanuel Reformed Baptist Church in Grand Rapids, Michigan, and previously served for twelve years as a Baptist pastor in churches in the midwestern United States.
This article is adapted from Essentials of Reformed Systematic Theology by Joel R. Beeke and Paul M. Smalley.
Joel R. Beeke (PhD, Westminster Theological Seminary) has written over one hundred books. He is chancellor and professor of systematic theology and homiletics at Puritan Reformed Theological Seminary; a pastor of the Heritage Reformed Congregation in Grand Rapids, Michigan; the editor of Banner of Sovereign Grace Truth; the board chairman of Reformation Heritage Books; the president of Inheritance Publishers; and the vice president of the Dutch Reformed Translation Society.
Paul M. Smalley (DD, Puritan Reformed Theological Seminary) is faculty research and teaching assistant to Joel Beeke at Puritan Reformed Theological Seminary. He is also a part-time pastor at Grace Immanuel Reformed Baptist Church in Grand Rapids, Michigan, and previously served for twelve years as a Baptist pastor in churches in the midwestern United States.
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