Amongst believers there has been much misunderstanding regarding the doctrine of Predestination. Basically, in Bible literate churches, there are two camps. There are the Calvinists who speak of the sovereignty of God to the point that the Lord has predetermined who will be saved and who will be damned. Neither of whom have any choice in the matter. Then there are Arminianists (especially the Wesleyian version) who believe that God’s gift of salvation is universal but dependent upon man accepting it as a free moral agent. There are variations of these two positions, but it is the two poles that set the standard of our understanding of Predestination.
Included in the teaching of Predestination is Election and Foreknowledge. Both Calvinists and Arminianists freely use these terms but the resulting teachings are very different. It is therefore important to see how both camps arrive at their basic doctrines then compare them with what Scripture actually teaches on the subject of Predestination.
Calvinism
“Calvinism” is used here as a blanket term for all who teach
Predestination in such a way that man has no choice regarding his eternal
destination. Such denominations include, Lutherans, Presbyterians, Baptists,
Church of England (as contained in the 39 Articles). Their theology is usually
formed by such men as Augustine, John Gill, Charles Hodge, Benjamin B. Warfield,
Louis Berkhof, A.W. Pink, and of course John Calvin. Many of these adhere
strictly to the Westminster Confession. There are vary degrees of Calvinism
amongst these and other such groups.
Because God is sovereign it is believed that it is not possible for Him not to know the exact number of persons who will be saved and who will be damned. A definition of Predestination according to this teaching might be; ‘An act of God before Creation in which He chose some people to be saved through the Limited Atonement of Christ and Irresistible Grace, and the rest (the unelected) condemned to damnation, neither of which is according to anything the persons concerned have done but because of God’s sovereign good pleasure.’
Augustine believed that individual sinners left to themselves are incapable of seeking God. Thus Calvinists do not see man having any choice in the matter of personal salvation since God has already decided who will be saved and who will not. It is not possible for those predestined to eternal life to resist the grace of God, and it is just as impossible for those predetermined for eternal destruction to come to Christ and receive salvation. Therefore, for Calvinists, Christ’s sacrifice on the cross is limited to those who are of the elect (no more and no less).
Probably the most difficult part of the teachings surrounding Predestination is Reprobation (often this is called Double Predestination). Reprobation is so termed because it deals with the eternal consequences of human beings that were unfortunate enough not be included amongst the Elect. Reprobation at its base really means that God passes by certain people without offering the gift of salvation. Even John Calvin said of this doctrine “The Decree is dreadful indeed, I confess” (Institutes 3.23.7). The question must be asked, “By what method does God choose one totally depraved man from another totally depraved man?” If all men are in such a condition, what is there in certain ones that makes them worthy of salvation? Calvinists would answer that there is nothing in man that is worthy of salvation but that it is all according to God’s Good Pleasure.
There are Scripture texts put forward by Calvinists to support their teachings such as, “And 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 … (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;) It was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated … What then? Israel hath not obtained that which He seeketh for; but the election hath obtained it, and the rest were blinded … Having predestinated us unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will” (Romans 8:28-30, 9:11-13, 11:7, Ephesians 1:5-6). These same Scriptures are used by Arminianists and they have no problem explaining them in light of their teaching. [The verses dealing with the subject will be dealt with in the final section of this project].
There is a huge problem for Christians who believe in the Calvinistic approach to Predestination and Reprobation. This problem is that there can never be Assurance of salvation, for how can a person know that they are saved rather than deceiving themselves that they are? How can they ever know that the Limited Atonement includes them in the number of the Elect? How can they be certain that they are not Reprobates chosen for destruction?
Arminianism
This group have adopted the teachings of Jacob Arminius. Arminianism, it can
be said, was perfected by Wesleyans under such men as John Wesley, Charles
Finney, William Burt Pope, H. Orton Wiley, and John Miley.
The basic teaching of Arminianists on the subject of Predestination and Reprobation can be defined as, ‘God’s grace is unlimited, salvation through the blood of Christ is freely offered to all who are willing to repent and turn to Him in faith. Those who repent are saved, those who do not are doomed to Hell.’ According to this teaching God makes the offer of Salvation through Christ, but man has the free choice either to accept or reject it. In Arminian theology man is a free moral agent. Though totally depraved as a consequence of sin, God opens his eyes at certain times to the message of the Gospel (i.e. He enlightens his mind / spirit to what Christ accomplished for him on the cross). Therefore Arminianists do not accept that certain people are predestined to life eternal whilst the great majority are doomed to eternal destruction. Clark H. Pinnock writes in his book Grace Unlimited, “There is no predestination to salvation or damnation in the Bible. There is only predestination for those who are already the children of God with respect to certain privileges out ahead of them” (pg. 18).
Most Arminianists believe that Predestination begins once a person accepts Christ as Saviour and that Reprobation is the result of not accepting Him. [Again, there are numerous Bible verses used by Arminianists, but these will be dealt with in the final section]. An Arminianist cannot entertain the notion that God freely saves one guilty sinner and not another. To them it is clear in Scripture that God’s message is for all people of all generations until Christ returns. They see God’s Saving Grace as being universal in application, giving everyone the chance to turn to Him in faith and repentance through the moving of the Holy Spirit upon their hearts. If that person rejects Christ they are in a state of damnation. Personal salvation in Christ is viewed as being according to free will (man’s ability to choose or reject).
What the Bible Teaches about Predestination
It has been said that both Calvinism and Arminianism have their good points
since both present their theories from Scripture. From this some have supposed
that a “balanced approach” to Predestination can be achieved. To my mind no
such balance could possibly be reached and that the disagreements between the
two poles are so fundamental that such a balance, if it could be found, would
actually be compromise. These two groups will exist side by side in full
disagreement until Jesus Christ returns. What is important is to come to an
understanding of what the Bible says about Predestination and Reprobation.
Adopting this method of investigation will cause us to put aside the
interpretation of men until we are clear what God says about the subject.
In this final section I am including the term Election since I cannot see that it can be divorced from the topic. The word Predestination (Gk. Prooizo) means “to decide beforehand”, Election (Gk. eklego) refers to God’s act of choosing. Therefore both words are linked together to present what the Bible means by Predestination. Since we are dealing with the damnation of sinners we are dealing with the negative side of Predestination - Reprobation.
Those who teach Predestination from a Calvinistic point of view must include Reprobation to be consistent and in accordance with the Sovereignty of God. The teaching of Reprobation falls to pieces when one considers that the Scriptures do not present it along the same lines as Calvinist Theology. It is evidently clear that God has not predestined a certain number to be eternally punished in Hell. Peter says, “The Lord is not slack concerning His promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance” (2 Peter 3:9). The message of the Gospel is presented in the New Testament as being for the entire world (of all generations), “And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come” (Matthew 24:14); “Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost” (Matthew 28:19); “For God so loved the world, that He gave His only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16).
God wants everyone to hear His Word according to 1 Timothy 2:4, “Who will have all men to be saved, and to come unto the knowledge of the truth”. There are two points here regarding God’s will for the salvation of the lost, [1] He is not willing for anyone to perish but sent Jesus to be “a Ransom for all” (1 Timothy 2:6), [2] By His permissive will He allows man to make his own choice to either receive or reject Christ, “O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not!” (Luke 13:34).
God’s Saving Grace is not limited to the few “For the grace of God that bringeth salvation hath appeared to all men” (Titus 2:11). The Apostle Paul taught that “Whosoever shall call upon the name of the Lord shall be saved” (Romans 10:13), which is the very message of Peter on the Day of Pentecost, “whosoever shall call on the name of the Lord shall be saved” (Acts 2:21). The grace of God is sufficient for every sinner who repents. Though it can be agreed upon that man is depraved and unable to save himself, we have to acknowledge that by His grace God opens up the sinner’s eyes as the message is presented to him. Peter called on the sinners before him to “save yourselves from this untoward generation” (Acts 2:40). This grace is given as part of Christ’s atoning work on the cross since He is “the true light, which lighteneth every man that cometh into the world” (John 1:9). Those who respond favourably to this light are given the power to become God’s children, “as many as received him, to them gave He power to become the sons of God, even to them that believe on His name” (John 1:12).
Eternal Life or Eternal Damnation rests upon man’s responsibility to repent, “except ye repent, ye shall all likewise perish” (Mark 16:16). There would be little point in Jesus telling His disciples that “Repentance and remission of sins should be preached in His name among all nations” (Luke 24:47) if “all” could not repent. Though an unsaved man is in a doomed state, by taking the Gospel to him he has the chance to free himself from the fire of Hell, “Others save with fear, pulling them out of the fire” (Jude :23). Even amongst the final words of the Bible we read of the invitation to the “whosoever”, “And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely” (Revelation 22:17).
That God does not want a single soul to perish in Hell is abundantly clear even under the Old Testament, “Have I any pleasure at all that the wicked should die? saith the Lord GOD: and not that he should return from his ways, and live?” (Ezekiel 18:23). In fact God “commandeth all men every where to repent” (Acts 17:30).
Paul describes what Predestination is for in Romans 8:29, “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”. Therefore as soon as a man repents God’s plan for him comes into effect, that is, he will be transformed to the image of His Son as he lives for Christ. Many Calvinists use Jacob and Esau as evidence of their view of Predestination (Romans 9:11-13). Paul used these brothers as examples of the fact that those who live for God are saved, whilst those who do not are lost. He adds in verse 16, “So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy”, and the New Testament reveals that God shows mercy to all through Christ, “For God hath concluded them all in unbelief, that He might have mercy upon all” (Romans 11:32). It is the Arminianist view that Predestination begins at repentance until then all are in a state of Reprobation.
The doctrine of Predestined Reprobation does not fit with the message of the Gospel of Christ or the rest of Scripture. “All” must mean all, and “Whosoever” must mean whosoever if we are to understand God’s plan of salvation. It is true that all men are lost until they receive the Saving Grace of God in Christ, but it is just as true to say that all who hear of it can repent and become sons of God. Jesus said, “Come unto me, all ye that labour and are heavy laden, and I will give you rest” (Matthew 11:28). This glorious invitation confirms that found in Psalm 51:17, “a broken and a contrite heart, O God, thou wilt not despise”. A man is doomed in his fallen state, but there still remains the “one mediator between God and men, the man Christ Jesus” (1 Timothy 2:5).