Predestination and the Glory of God
Predestination is a precious and serious thing. We should not
treat discussions about it like a game, and neither should we ignore it
as something that is unimportant. At stake in our understanding of
predestination is whether we are giving God full credit and glory for
saving us. We should strive for a true belief in the matter so that we
can rightly glorify God for what He has done to save us, and rejoice in
this wonderful truth.
Predestination, as I will use the term, means that God chooses
who will believe in Christ. This choice is based upon God's own will and
plan, not on anything in the individual. It is "unconditional." Those
who believe in Christ ultimately do so because God has first chosen
them and brought them to faith. Often, these beliefs are referred
to as "unconditional election" and "effectual grace."
I am convinced that these are glorious truths about God. A
proper view of them magnifies the greatness and love and majesty and
excellency of God and can revolutionize our relationship with Him. A
denial of these truths, I believe, involves a reduction of the supremacy
of God in our hearts. Before examining the how God is glorified in
predestination, let's first examine the biblical evidence for
it.
Does the Bible teach that God chooses who will believe in
Christ?
In John 6:37 Jesus says "All that the Father gives Me shall come
to Me, and the one who comes to Me I will certainly not cast out." Who
comes to Jesus? The ones that the Father has given Him! How many of
them come? All of them! One may say, "That is true, but God has simply
given to Christ the ones that He foreknew would come to Him anyway. This
doesn't mean that He chooses whom to save." But that interpretation does
not fit the verse. It would amount to Jesus saying, "All that will come
to Me, will come to Me." That doesn't make sense. Jesus seems to be
saying that the reason a person comes to Him is because the Father has
first chosen to give him to Jesus.
This is confirmed by the context of the following verses. In
verses 44-45, Jesus says "no one can come to Me, unless the Father who
sent Me draws him; and I will raise him up on the last day. It is
written in the prophets, and they shall all be taught of God.' Everyone
who has heard and learned from the Father, comes to Me." Let's look at
this closer. Verse 44 is clear that in order to come to Jesus, you must
be drawn. But could it be that all humans are drawn, and many chose to
reject the drawing and veto God's will? The verse argues against that
interpretation. It seems to teach that everyone who is drawn by the
Father will come to Jesus.
There are many reasons for this. First, in verse 44, Jesus says
that the same people who are drawn are also raised up on the last day.
Since not everyone will be raised to eternal life (John 5:24), we must
conclude that not everyone is drawn. For everyone who is drawn, is
raised to eternal life: "No one can come to Me, unless the Father who
sent Me draws him; and I will raise him up on the last
day."
The next verse confirms this interpretation that everyone who is
drawn by the Father comes to Jesus: "Everyone who has heard and
learned
from the Father, comes to Me." "Hearing and learning" from the Father in
this verse are used parallel to "draw" from the previous verse. They are
being used interchangeably, and thus mean the same thing (see above,
where I quote the passage). So when Jesus says "Everyone who has heard
and learned from the Father, comes to Me," He is basically saying,
"everyone who is drawn by the Father, comes to Me." This seems to be an
open and shut case for predestination--since all who are drawn by the
Father come to Jesus, the Father's drawing is always sufficient to
cause
a person to believe in Christ. Thus, the Father's drawing of a person is
the cause of his believing in Christ. Further, since not everyone
comes to the Father, then God does not choose to draw (and thus
save) everyone.
Later in the chapter, Jesus makes these truths crystal clear. He
says that coming to Him is given by God, and that the ultimate reason
some people do not come to Him is because they are not drawn: "`But there
are some of you who do not believe.' For Jesus knew from the beginning
who they were who did not believe, and who it was that would betray Him.
And He was saying, `For this reason I have said to you, that no one
can come to Me, unless it has been granted him from the Father'"
(John
6:64-65). Why did Jesus say that no one can come unless he is drawn?
Because there were many who did not believe: "But there are some of you
who do not believe...for this reason I have said to you, that no one
can
come to Me, unless it has been granted him from the Father." Jesus is
giving the reason why his opponents remained in unbelief. His reason was
simple--they had not been drawn by the Father. If everyone was in fact
drawn by the Father, there would have been no point to Jesus' statement
that a person must be drawn in order to come: "There is no point in
telling disbelieving people who supposedly already are drawn by the
Father that they must be drawn in order to come...this would do nothing
to explain what the context of this passage demands: why his opponents
remain in their unbelief."[1]
In summary, Jesus is saying that no one can come to Him unless
the Father draws him (vv. 44, 65), that everyone who is drawn will come
(vv. 37, 45), and therefore those who ultimately reject Him have not been
drawn by the Father (vv. 64-65). Clearly, the ultimate reason a person
comes to Christ is because the Father has first chosen him, that is
chosen to draw Him. If a person does not come to Jesus it does not mean
that God was unable to change that person's heart; it means that God
chose--for wise and holy reasons--not to draw him but instead to leave
him in his own sinful way. Now we will briefly look at some other verses
concerning God's unconditional choice of whom to save.
John 1:13 is clear that we do not choose to be born again. Being
born again is a result of God sovereignly deciding to give you the new
birth: "...who were born, not of blood, nor of the will of the flesh, nor
of the will of man, but of God." One does not become born again by
believing; one is enabled to believe by being born again.
In Romans 9:15 Paul quotes God: "I will have mercy on whom I
have mercy and I will have compassion on whom I have compassion." Paul
then draws a general principle from this: "So then it does not depend on
the man who wills or the man who runs, but on God who has mercy." In
verse 18 he states, "So then He has mercy on whom He desires, and He
hardens whom He desires."
First Timothy 1:9 says, "...who saved us, and called us with a
holy calling, not according to our works, but according to His own
purpose and grace which was granted us in Christ Jesus from all
eternity..." Paul is clear that God's choice to call us is based upon
His purposes and that the choice was made from all eternity.
In Matthew 11:27 Jesus says "...nor does anyone know the Father,
except the Son, and anyone to whom the Son wills to reveal Him." The
next verse makes clear that Jesus did not view predestination as
inconsistent with the free offer of the gospel made to all, for He
continues with "Come to Me, all who are weary and heavy-laden, and I will
give you rest."
Now that we have seen a biblical foundation for predestination,
we are in a position to be stunned by the amazing glory of God revealed
in this truth.
Predestination is God-centered and hopeful
Most Christians are aware that we are to be God-centered. That
is, God is to be the focus of our life, He is to be our greatest
treasure, we are to love Him above all else, and we are to seek to
glorify Him in everything that we do. But to most of us it has never
occurred that God is also God-centered. God places more value on
Himself
than anything else, God delights in Himself above all things, and God
seeks to glorify Himself in everything that He does.
This truth is sometimes met with some skepticism. But if you
think about it, wouldn't it be odd if the God who commanded us to seek
His glory in all that we do (1 Corinthians 10:31) did not also seek His
own glory in everything that He did (Isaiah 48:11)? But before we can
understand why God seeks to glorify Himself in everything He does, we
must understand that God values Himself above all things.
John
Piper explains why God delights in and values Himself above everything
else: "God would be unrighteous (just as we would) if he valued anything
more than what is supremely valuable. But he himself is supremely
valuable. If he did not take infinite delight in the worth of his own
glory he would be unrighteous. For it is right to take delight in a
person in proportion to the excellence of that person's glory."[2]
Since God is infinitely valuable, he takes infinite delight in
Himself (he would be unrighteous not to!). But what is the natural
reaction to something that brings us great delight? We want to spread
and proclaim and make known what it is that delights us so that we can
have the pleasure of sharing it with others to enjoy it as well! We
double our delight through the pleasure of sharing our delight. It is
similar with God. Because God delights in Himself above all things, He
seeks to display and make known His moral excellence and infinite worth
(His glory) in everything that He does. If God did not seek His glory in
everything that He does, then He would be implying that there is
something more valuable than Himself (which would be idolatry). If God's
goal in all that He does was not to enjoy glorifying Himself, He would
not be acting in accordance with the infinite delight that He takes in
Himself.
Creation is an excellent illustration of these truths. "...the
creation of this spectacular universe is the overflow of God's joyful
bounty. He did not create the world to make up for some deficiency in
himself. He created because it's the very nature of fullness to overflow.
It's the nature of unbounded joy to spread itself around. And so God
rejoiced to make the universe as a kind of spin-off of his overflowing
delight in his own glory."[3]
But is it loving for God to seek His own glory? Yes, it is.
"When you stop and think about it this is the most loving thing that God
could ever do; because the greatest benefit that human beings could ever
receive is to know and share in the glory of God."[4]
Our salvation is perhaps the clearest illustration that it is
loving for God to pursue His own glory. As a means of spreading and
displaying the delight that He has in His own superior worth, God acts to
make His glory known and admired and enjoyed by His creatures. Another
way of saying this is that God acts to make a name for Himself. God
takes delight in His name because it is a reflection and display of His
glory.
This is where predestination comes into the picture: "The way
God intends to make a name for his glorious grace in all the world is to
choose a people for himself. And as Jeremiah says, `He will make them
cling to him that they might be for him a people, and a name, and a
praise, and a glory' (Jer. 13:11). In other words, to extend the pleasure
that God has in his own name calls out a people to enjoy and praise
and proclaim that name. And the Bible calls these people `the elect.'"[5]
Predestination is God-centered because God delights in it as a means of
spreading the delight that He has in His own superior worth. "In love
having predestined us unto sonship through Jesus Christ for himself,
according to the good pleasure of his will, to the praise of the glory of
his grace" (Ephesians 1:5-6). "Fear not, little flock, for it is your
Father's good pleasure to give you the kingdom" (Luke 12:32). "For the
Lord will not abandon His people on account of His great name, because
the Lord has been pleased to make you a people for Himself"(1 Samuel
12:22).
This is great news for us! It means that we have a glorious
God. It means that God's electing love is "the gracious overflow of his
boundless happiness guided by his infinite wisdom."[6] It means that God's
love is God-centered. It means that God takes delight in our salvation
because it glorifies Him by bringing us into the amazing enjoyment of His
infinite worth. He predestined us "according to the good pleasure of
His
will" (Ephesians 1:5). The God-centeredness of God's love is an amazing
thing. Let this knowledge bring us into a greater adoration of our God.
Predestination is also a very hopeful and encouraging truth.
Understanding that God predestined us gives us deep, confident security
and trust that God will fully accomplish His plan for each of us. God
will not deny Himself the pleasure of bringing His chosen sons and
daughters into the enjoyment of His glory (see 1 Samuel 12:22 and Romans
8:28-30). If you are a child of God, you will not fall away but will
overcome the world (1 John 5:4). We need not despair! This frees us to
zealously and confidently obey and persevere through trial and
temptation. And it encourages us to pick ourselves back up when we fall.
But if predestination is so glorifying to God, why does He not
choose to save everyone? Part of the answer seems to be that by letting
some people perish in their sins, God's mercy and grace is more glorified
than if He had saved everyone. This is because mercy and grace are best
highlighted and understood by us when seen in relation to their
contrast--wrath. "What if God, in order to demonstrate His wrath and to
make His power known, endured with much patience vessels of wrath
prepared for destruction? And He did so in order that He might make
known the riches of His gory upon vessels of mercy, which He prepared
beforehand for glory" (Romans 9:22-23). This truth is not to be taken
lightly.
If we do not accept predestination, it does not seem that
we can give God all of the glory for our salvation. For if He does not
cause us to come to Christ, but instead we provide, out of our own free
will, the co-operation with grace that God needs before He can save us,
then God does not get all of the credit for our salvation. Credit (and
thus the glory) would be divided between us and God, because God only
does what is necessary to make our salvation possible, but we must do
what is necessary to make this possibility actual. If we deny that
God
chooses who will believe in Christ, and instead think that God leaves it
up to us to choose for ourselves, then "nothing that God and Christ have
done can save us unless we add something to it; the decisive factor which
actually saves us is our own believing."[7]
J.I. Packer brings out the full implications of denying
predestination and believing that the ultimate deciding factor for our
salvation lies in our own will (Arminianism is the name for this belief):
"What [Arminianism says] comes to this--that Christ saves us with our
help; and what that means, when one thinks it out, is this--that we save
ourselves with Christ's help."[8] Packer continues with a penetrating
observation: "It is perhaps, no wonder that our preaching begets so
little reverence and humility, and that our professed converts are so
self-confident and so deficient in self-knowledge and in the good works
which Scripture regards as fruit of true repentance."[9]
Let me close with a plea: give God all the glory for saving you.
Give Him the honor of acknowledging His sovereign rights over you as
Creator. Rejoice in the fact that God's purposes cannot fail, and that
everything is under His control. Take delight in the God-centeredness of
His grace. Rejoice in His excellency. And worship Him for His
supremacy.
Notes
1. Thomas Schreiner and Bruce Ware, The Grace of God, the Bondage of the
Will (Grand Rapids, MI: Baker Books, 1995), p. 356.
2. John Piper, Desiring God: Meditations of a Christian Hedonist
(Multnomah Books, 1996), p. 43.
3. John Piper, The
Pleasure of God in Election.
4. Piper, "The Pleasure of God in Election."
5. Piper, "The Pleasure of God in Election."
6. John Piper.
7. J.I. Packer, A Quest for Godliness (Wheaton, Illinois: Crossway
Books, 1990), p. 137.
8. Packer, p. 137.
9. Packer, p. 138.
All Scripture quotations are from the New American Standard Bible, copyright 1960, 1962, 1963, 1968, 1971, 1972, 1975, 1977, by the Lockman Foundation.
MP
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