Biblical theology, including the idea of predestination, holds that God decided the salvation and eternal fate of particular people in Christ before the universe was formed. The Reformed theological perspective on predestination is known as double predestination. Let's explore this topic more below and see whether it is supported in the Bible.
As you read through the definition, history, and debates that surround this doctrine, remember our Savior, Jesus Christ, came to save sinners from condemnation. We who have been saved had been at enmity with God the Father, yet Jesus has reconciled us through His atoning work on the cross. We don’t know who God will save from His wrath, but we do know while a person has breath, there is a chance for their salvation. God is pleased when we share the Gospel with this world, and that far outweighs winning a debate about the mysteries of God’s sovereignty.
Double predestination argues that God, through His own choice, determines who will experience salvation and who will face His wrath without the opportunity for His grace. Double Predestination states that God decides who will enjoy salvation (the elect) and who will face condemnation (the non-elect). God actively chooses who gains salvation and who does not. God’s condemnation, rejecting those who reject Him, is intentional.
Augustine’s espousal of double predestination (election and reprobation) during the medieval era characterized the Reformed view. The Reformation saw John Calvin as a leading proponent of the doctrine of double predestination. In his “Institutes, III, 1,” Calvin said, “God is said to set apart those whom he adopts into salvation; it will be highly absurd to say that others acquire by chance or by their own effort what election alone confers on a few. Therefore, whom God passes over, he condemns and this he does for no other reason than that he wills to exclude them from the inheritance which he predestines for his own children.”
How you understand and define divine “foreknowledge” determines how you understand predestination. Romans 8:29 says, “For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren.”
Romans 8:30 speaks to the process by which God calls and ultimately glorifies His saints. Pastor John Piper states that “know” and “foreknow” often mean “chose” or “showed favor,” indicating a pre-determined group chosen by God. God’s role in anyone’s salvation is always active; He determines what will happen apart from any human agency. It’s not that He looks ahead and sees who can be saved. No, He predetermines who is saved and where they will spend eternity.
Single Predestination means God alone sovereignly chooses whom He will save and the destiny he appoints for them. This doctrine emphasizes God’s grace in choosing those destined for eternal life with Him. It’s positive because it avoids what happens to those God doesn’t select. Their eternal destiny results from their own free will. Predestination, Pastor Jeramie Rinne says, is “His [God’s] choice to save certain people was based solely on his sovereign, good pleasure and not based on any condition external to himself.”
The Bible tells us what happens to those who turn away from Christ. This viewpoint ignores the question of God’s role in someone being separated from Him throughout eternity. This opens the door to the “free will” debate. Is it possible for a man to affect God’s decision about his salvation? Some Christians believe humans can work together with God for their salvation.
Double Predestination suggests God decides who will be saved (the elect) and who will be condemned (the non-elect). God decides the destiny of those who will be saved and those who will not. God’s rejection of those who reject Him is intentional.
Absolute Predestination says God decides who will be saved and who will be condemned based solely on His own will, with no human action or merit playing a role. This doctrine is connected to John Calvin’s teaching that God, and God alone, dictates a person’s eternal fate. Absolute Predestination is a doctrine that combines both concepts into a single statement. God’s sovereignty and will control someone’s salvation. This doctrine explores the final destination of humanity and the underlying justification for it.
While the debate about predestination ensued, prominent figures like Augustine of Hippo, influential in the 4th and 5th centuries, championed it, arguing that God’s sovereignty coexists with human free will. He saw God’s ability to know the future as the reason for who would believe, and saw God’s grace as a reward for agreeing with His plan.
During the Reformation, John Calvin, a prominent figure, rejected the idea that God allows the condemnation of sinners, instead arguing for God’s sovereign decree of such fate apart from grace. Calvin believed God, in predestining salvation, also predestines damnation (double predestination). Calvin said the damned are condemned because of their sin and that salvation is a gift from God, given only to the elect.
Reformed theology churches and scholars remain committed to this doctrine, referencing Romans 9:22-24, 29-30 and Ephesians 1:4-11 (verse 11), along with Proverbs 16:4.
Arguments for Double Predestination:
Monergism—The Pocket Dictionary of the Reformed Tradition defines monergism as " a theological doctrine emphasizing that salvation is the work of God alone, without human cooperation, particularly associated with Reformed theology and predestination.” Monergism reflects God’s sovereignty over all.
God’s Sovereignty—Our God, in His being and sovereignty, is vast and immeasurable. God reigns supreme over everything He has made. He is the One “who works all things according to the counsel of His will” (Ephesians 1:11b). God, in His sovereignty, directs every action and event, ultimately achieving His eternal plans and receiving glory. Even in the face of double predestination, God is just (Deuteronomy 32:4; Psalm 89:14), righteous (Psalm 145:17; Romans 1:17), and gracious (Exodus 33:19; Psalm 145:8-9; Ephesians 2:8). Even those not chosen will witness God’s righteousness and grace, culminating in His glory (Psalm 115; Isaiah 48:9-11; Ezekiel 33:29).
Romans 9:18 is cited by reformed scholars as a verse that supports the idea of double predestination. This passage explains God is merciful to those he chooses and he hardens those He wills.
Reformed Pastor R.C. Sproul said, “Thus, 'single' predestination can be consistently maintained only within the framework of universalism or some sort of qualified Arminianism. If particular election is to be maintained and if the notion that all salvation is ultimately based upon that particular election is to be maintained, then we must speak of double predestination.”
Arguments against Double Predestination:
Synergism—John Hendryx cites The Century Dictionary’s definition of biblical synergism as, “...the doctrine that there are two efficient agents in regeneration, namely the human will and the divine Spirit, which, in the strict sense of the term, cooperate. This theory accordingly holds that the soul has not lost in the fall all inclination toward holiness, nor all power to seek for it under the influence of ordinary motives.” Man cooperates with God in his own salvation.
Opponents of double predestination cite the following passages in their defense of synergism:
1 Timothy 2:4, God “desires all men to be saved and to come to the knowledge of the truth.”
One thing about this passage must guide our understanding of it.
“Desires,” as it is used here, refers to what pleases God, which is His will of disposition. He takes no joy in the death of the wicked, but He will condemn them unless they are among the elect.
2 Peter 3:9 follows this line of reasoning and states, “The Lord is not slack concerning His promise, as some count slackness, but is longsuffering toward us, not willing that any should perish but that all should come to repentance.”
"Willing” is as “desires” is in 1 Timothy 2:4. The scene before us reveals God’s will, a will that, in this instance, does not bring Him joy (Ezekiel 18:23). Also, the word “us” here means the elect (to whom he just referred in verse 8). So, it’s correct to say “any of us.”
Advocates against double predestination stress the preeminence of God’s love, the freedom of choice, and the universal reach of grace. To that end, an eternal hell lacks God’s grace. Many dismiss the idea of hell, but twisting Scripture in this way comes close to heresy. Opponents of double predestination often argue that only a capricious Judge would send people to hell without allowing them a choice. This, though, elevates human knowledge over God’s holiness, justice, mercy, and grace. God’s justice and love are inseparable. To save some according to His sovereign will and grace is just. Likewise, His decision before time to consign some to hell is just.
Free will suggests that humans possess the ability to influence their ultimate destiny. Is God willing to surrender His freedom and grace to empower fallible men with that which belongs to Him alone? The key is God’s freedom to choose us. He will have mercy on whom He will have mercy (Romans 9:15), and He is sovereign in our salvation.
The concept of universal grace suggests a misunderstanding of 1 Timothy 2:4 and 2 Peter 3:9 (as discussed earlier).
Different Christian denominations have varying beliefs about predestination.
Catholics reject the doctrine of predestination, believing that God desires salvation for everyone. Catholic doctrine holds that individuals possess free will and can actively participate in their own salvation.
Methodists, who hold Arminian beliefs, often reject predestination in all its forms. Arminian theology holds that God desires to save all but acknowledges man’s free will to reject His grace.
Lutherans believe in the doctrine of single predestination.
Baptists, in general, hold the view that single predestination is true; God already knows who will accept or reject His grace.
The Episcopal Church disagrees with double predestination, stating that humans can turn away from God.
Presbyterians oppose double predestination, arguing that God wouldn’t take delight in choosing some for damnation.
The Reformed church views double predestination as a logical consequence of God’s sovereign selection of the elect. Reformed Theology proposes double predestination as a logical and biblical response to questions about God’s complete sovereignty, the damnation of the non-elect, and the actuality of hell.
Like any Christian teaching, we must interpret double predestination (and its single and absolute forms) with careful attention to Scripture. The ultimate aim of God’s predestination is His glory, and our primary goal is to glorify Christ. We ought to analyze double predestination through the lens of its glorifying effect on our Creator and Savior. While the Bible doesn’t give explicit mention of the doctrine of double predestination, it doesn’t rule out its validity.
Let’s think about how we use the word “Trinity.” The term is nowhere in the Bible yet the truth of God as One (Father, Son, and Holy Spirit) permeates the Scriptures (Deuteronomy 6:4-6; Matthew 28:19; 2 Corinthians 13:14; Ephesians 4:4-6; 1 Peter 1:2).
The idea of double predestination follows the same principle. God’s sovereign choice of the saints implies that those not chosen will be destined for a place other than heaven. Just as people are for Christ or against Him (Matthew 12:30), those who are against Him will incur God’s eternal wrath (John 3:36; 2 Thessalonians 1:7-9; Revelation 14:11, 19:3, 20:11-15).
Let the Holy Spirit guide you to comprehend, grasp, and gain wisdom from God’s Word as you delve into all doctrines. Emulate the Bereans and be diligent in studying Scripture. When faced with perplexity or uncertainty about scriptural meaning, turn to reputable, biblically based commentaries for guidance.
God may reveal some divine mysteries when we reach our glorified existence in heaven. Even then, some things will remain a mystery, but in glory, we will better understand our humble place as servants of our sovereign, holy God. Keep these two points about God’s sovereignty in mind as you delve into this subject:
1. God used the men who penned the Scriptures, and He has used us as Christ’s ambassadors to share the good news of the Gospel (2 Corinthians 5:20; Romans 10:14). Although only God knows His chosen people, we honor Him by spreading His message.
2. God will be glorified by those who are judged, whether they are in heaven or hell.
As Christians, we have many responsibilities, but we can rely on the Holy Spirit guiding us. Prayer and thanksgiving can guide us to stay focused on the path of holiness, avoiding distractions. When considering the doctrine of double predestination, remember to approach it with humility, focusing on God’s mercy, grace, and ultimate authority.
Put your faith in God’s absolute authority, knowing it results in His praise and our good. He said, “for I am God, and there is no other; I am God, and there is none like me, the end from the beginning; saying My counsel shall stand, and I will do all My pleasure” (Isaiah 46:9b-10).
Solomon gives us our charge as God’s elect, “Fear God and keep His commandments, for this is man’s all. For God will bring every work into judgment, including every secret thing, whether good or evil” (Ecclesiastes 12:13-14).
Further Reading
What is Predestination?
What Does the Bible Say about Predestination?
Christians, Calvinists, Arminians: Why are we So Divided on the Doctrine of Election?
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