Westminster Confession

Bible Study

 

Chapter 3 God’s Eternal Decrees, sec. 3.3:  God’s decrees concerning salvation and damnation

 

By: Moses Flores

 

 

            Our studies on the decrees of God have shown that God’s purposes and decrees are universally extensive.  That is, they extend to all things so that “whatsoever comes to pass” is sovereignly and eternally decreed by God, including God’s use of evil and sinful acts.  God has not decreed anything on the basis of “foreseeing” how creation would turn out down the “corridor of time” for He would not be God if that was the case.  With this knowledge firmly established through Scripture, we must now move on and see the further implications of this doctrine of the decrees of God.

           

            God decree’s whatsoever comes to pass.  Christians must acknowledge this of necessity in accordance with the Scriptures.  Ephesians 1:11 says that God “works all things according to the counsel of His will.”  In order to be consistent with that thought, we have to include the salvation of sinners unto eternal life as well.  If it is true, that God has ordained whatsoever comes to pass, and we know that only some of all humanity will be saved by God and others are damned to everlasting punishment, then we must also acknowledge that God has ordained the salvation of some men and women unto eternal life and some to eternal damnation.  The Westminster Confession says,

 

“By the decree of God, for the manifestation of His glory, some men and angels are predestinated unto everlasting life; and other foreordained to everlasting death.”

 

            Before delving into the topic of eternal election, it must be noted that every Christian believes the doctrine of predestination since the word is explicitly mentioned in Scripture (e.g. Romans 8:29; Eph. 1:5, 11).  Generally, the Church has taken two positions regarding the understanding of how God predestines some to life and foreordains others to damnation.  These two theological camps are the Augustinian/Reformed Calvinist view and the Semi-Pelagian/Arminian view.  The Augustinian/Reformed Calvinist view being the same as, and consistent with, God’s decrees proceeding from Himself while the Semi-Pelagian/Arminian view is based on God “foreseeing” who would believe and then “electing” those whom He foresaw have faith and persevere unto the end.

            From what we have seen from the last section of the Westminster Confession (3.2), we must absolutely reject the Semi-Pelagian/Arminian view of election and predestination for it is a view based on the autonomous freedom of man from God.  This is a theology that is not consistent with the Biblical view of God at all.  The other view posited by the Augustinian/Reformed Calvinist theologians is certainly right in that it is consistent with 3.1 of the Confession which is thoroughly grounded in Scripture.  But we can see more about the explicit teaching of the election and predestination of some to eternal life from Scripture to give it a firmer root than mere consistency.  Before engaging in this topic, though, it must be said that this doctrine is among the most difficult in Christian theology.  Yet, though it is difficult, it is a doctrine that the apostle Paul obviously took the time to explain to the Churches he visited.  As we shall see as well, it is something that is essential to the Gospel of grace. 

            The Westminster Confession cautions us about this doctrine that it “must be treated with special discretion and care” so that, when rightfully understood we will not find ourselves objecting to the doctrine and Scripture, but that it may “elicit not only our praise, reverence, and admiration for God, but also a humble and diligent life, fully supporting everyone who sincerely obeys the Gospel” (3.8). 

 

 

Eternal Election:  Some elected for eternal life

 

            We begin with the positive assertion that God has elected some of all of fallen humanity unto eternal life to be conformed to the image of His Son.  There are myriads of Scriptures that teach this doctrine and space does not permit to examine each of them individually as I would like to here, but it will be sufficient to examine a few.  Let’s begin by noting some verses that use the words “election” “elect” and “predestined”. 

            In Romans 8:29, we read that “those whom God foreknew He also predestined to be conformed to the image of His Son, in order that He might be the firstborn among many brothers.”  Recall from the last study that the word “foreknown” means God’s fore-love given to the creature before time began.  Here, the Scriptures say that only the ones whom God “foreknew” were also predestined unto the image of Jesus Christ.  Being entirely consistent with the grammar and clear meaning of the text, there are those whom God has foreknown which creates the contradictory category of those whom God has not foreknown.  The ones that God has foreknown have also been predestined by God to be re-created into the image of His Son, Jesus Christ.  The verb “predestined”, it is well worth mentioning, is in the active voice meaning that the God is the one predestining the ones whom He foreknew.  This is significant because it conveys that God is the one who predestined, rather than being passive in allowing the creatures to choose for them. 

            Another verse that teaches eternal election is found in John 6 and comes to us from the Lord Jesus Himself.  In John 6:37-65, Jesus is confronted by a miracle seeking mob who want the material blessings of Christ.  Jesus tells them that He is the bread of life and the one who believes in Him will be truly satisfied.  But Jesus is swift to caution them, lest they think they can have the true Bread of Life, at will.  He says to them, “All that the Father gives me will come to me, and whoever comes to me I will never cast out.”  In saying this, Jesus limits the scope of those who are granted to come to Christ; only those whom the Father gives to Christ.  The Scripture does not say, “All have the opportunity to come to me…”  Jesus is very emphatic in rejecting the crowd by telling them that not all are granted the true Bread of Life.  Driving the point further, He tells them the mission of which He has been given by the Father by saying, that the will of the Father is that He lose none of the ones whom the Father “has given” Him.  Later, in verses 44 and 65 Jesus re-emphasizes that no one can believe in Him, which is to come to Him, unless the Father first “draws” them or “grants” it to them. 

            There is no mistaking the language that Jesus uses here.  In no way can Jesus mean to say all have the opportunity to come to God through Christ.  Rather, the one who comes to Christ must first have been “given” by God to Christ and then “drawn” by the Father to Christ.  The ones who have been “given” and “drawn” are the ones who are “raised up” on the last day.  These alone are given salvation.

            Jesus uses language of election as well in other places of Scripture.  Often he refers to those who would be His followers as the “elect”, or the “chosen”.  For instance, in Luke 18:6, following the parable of the persistent widow, Jesus says, “and shall God not avenge His own elect who cry out day and night to Him…”  In the Olivet Discourse about the end times, Jesus makes several comments about the “elect” (cf. Matt. 24:24; Mark 13:22) not being able to be deceived, and shortening out the days of tribulation for the “elect’s sake” (cf. Matt.24:22, Mark 13:20), and finally, of God gathering together “His elect” from the four winds (cf. Matt. 24:31).  Jesus also phrases out His act of election in John 15:16 when He tells the disciples, “you did not choose Me, but I chose you and appointed you that you should go and bear fruit…” 

These references and many others not mentioned for lack of space, should make it clear that the doctrine of election is a real one in the Bible.  It should also be clear that it is never us who elect ourselves, nor are we elected on the basis of anything within us (cf. Roman 9:10-13).  We are chosen by God according to grace (cf. Eph. 1:3-6; Rom. 11:1-6).  To plead for any other view of election, including the “foreknowledge view” of election, which is based on God’s foreseeing into the future, is to actually make salvation based upon our own works and merit since it was based on our libertarian freedom.  Such a view finds no place in Scripture and leaves no room to hold to the doctrine of Justification by Faith alone in a consistent manner.

 

Eternal Reprobation:  Some not elected for eternal life

 

            Now, if the above is true, that some are predestined and chosen for eternal life, that must mean that there are some that are not chosen for eternal life.  If it is true that some people are in hell right now and will be in hell eternally, and if the decrees of God are true as well, then that leads us to the inevitable and horrible conclusion that God has decreed this to be so.  I say horrible, not in a disagreeable manner, but in one that should strike a healthy fear and awe into our souls about the goodness and the severity of God (cf. Rom. 11:22).  This doctrine is known as reprobation and is among the most difficult, if not the most difficult doctrine taught in the Scriptures.  It is a most overlooked doctrine as well, but nonetheless, quite Biblical as will be seen below.

            Let us begin with one of the first clear cases of reprobation in the Bible:  the story of Pharaoh.  The book of Romans makes it very clear in chapter 9 that Pharaoh was chosen by God in order that God might show His power through him.  Paul puts it this way after having just explained God’s election of Jacob to the blessings and rejecting Esau:

 

“What shall we say then?  Is there injustice on God’s part?  By no means!  For he says to Moses, ‘I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.’  So then it depends not on human will or exertion, but on God, who has mercy.  For the Scripture says to Pharaoh, ‘For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.’  So then, he has mercy on whomever he wills, and he hardens whomever he wills.”

 

In plainer language, Pharaoh was decreed to be rebellious against God so that God could work His awesome power for the deliverance of elect people.  How else would God have displayed his judgment on Egyptian society for enslaving His people if not through Pharaoh?  Pharaohs disobedience to God was something that God decreed to use in order to glorify Himself in the display of His redemption. 

Now, here is the point where humanity cries out foul against God.  The objection is usually something like this, “Poor pharaoh never stood a chance for salvation because God didn’t want him to be saved.  God simply told Moses that he was going to ‘harden his heart’ and that was the end of that!”  Is this a fair objection to this teaching though?  I think not, for the following reasons.  Recall, first, what Pharaoh was to the people of Egypt and in his own eyes.  According to scholars,

 

“The pharaoh was probably the most important person in Egyptian society.  The Egyptians believed he was a god and the key to the nation’s relationship to the cosmic gods of the universe.  While the pharaoh ruled, he was the Son of Ra, the sun god, and the incarnation of the god Horus.  He came from the gods with the divine responsibility to rule the land for them.  His word was law, and he owned everything.”[1]

 

            Now, try to envision this person who believed himself to be a god and the son of their society’s highest god, Ra, being approached by Moses, a former prince of Egypt and member of the race of the slave caste in Egypt telling Pharaoh that God has commanded him to let his people go.  Pharaoh, being puffed up in the pride of his position of authority in Egypt, was certainly about to let a peasant tell him that his God has ordered him to let go of the people who were slaving to build Egypt.  How do you think such a person would respond?  The Scriptures say that Pharaoh responded with a pompous retort, “Who is the LORD, that I should obey his voice and let Israel go?  I do not know the LORD, and moreover, I will not let Israel go” (Exo. 5:2). 

            In such a condition, Pharaoh did not possess the moral ability to listen to and obey God.  Pharaoh’s own sinful heart was at enmity with God and was thus, not subject to the law of God (cf. Rom. 8:7).  Pharaoh’s rejection of God proceeded from his own heart.  This is important to note because some misunderstand the doctrine of election and reprobation, especially, to mean that God creates unbelief in the hearts of the ones whom are foreordained to destruction.  Such a position is known as “Hyper-Calvinism” and not supported by Scripture at all.

            In the end, Pharaoh perished.  He perished according to God’s decree yes, but not without justice from God.  This is a central issue with this doctrine because it is the case that people object to this doctrine as God being “unfair” or “unjust” with humanity if this doctrine is true.  Is God unfair though?  Were the words of Abraham wrong when he asked, “shall not the judge of all the earth do what is right” (Gen. 18:25)?  Before any can proceed with this objection however, one must consider what God’s proper response should be to sinners.  Remember that in Adam, the entire human race was corrupted and not only declared guilty, but became infected with the disease and the filth of sin.  God’s highest creatures were no longer fit for the Garden of Eden, but had to be expelled and kept out by a flaming sword.  What did God owe these sinners?  What does God owe any sinner?  According to Romans 3:23 and 6:23, only eternal death is owed to them – to us. 

            Now, if God owes only death to all sinners without exception, isn’t it actually an act of God’s justice, righteousness and holiness to give to sinners what they truly deserve for His name’s sake?  In fact, for God not to exact justice on these sinners would mean that God is either not just in Himself, or that He is not powerful enough to do it.  These are obviously not options with the God of the Bible for we know that He is just and all-powerful. 

            Pharaoh is merely one example of many instances of reprobation in Scripture.  We should well note that change of language in the Westminster Confession here from “predestination” when dealing wit the election unto eternal life and the “foreordaining” unto destruction for the reprobate.  This is because the word “predestination” is never used in Scripture in reference to the reprobate but only for those who are elected to be saved, since it denotes a more positive action from God.  God’s reprobation is more of a passive judgment in letting the sinner be what they are by nature and desire to be.

            Other passages in the Bible that speak of reprobation include Proverbs 16:4 which says,

 

“The LORD had made everything for its purpose, even the wicked for the day of trouble.”

 

            More than once, Israel is actually said to be given over by God’s judgment.  For instance, in Deuteronomy 32:35, which was the text of choice for the famous sermon, “Sinners in the hands of an angry God”, says

 

“Vengeance is mine, and recompense, for the time when their foot shall slip; for the day of their calamity is at hand, and their doom comes swiftly.”

 

            Who was Moses referring to here?  Was it to the enemies of God?  Not at all!  It was to the people of Israel!  This just one instance in which God would allow Israel to pursue their own sinful hearts!  Another instance comes from Isaiah 6:9-10 in which God is looking for someone to send out His word through, and Isaiah replies, “Here am I.”  God then tell him the message he will deliver to Israel.  He said,

 

“Go and say to this people:

Keep on hearing, but do not understand;

Keep on seeing, but do not perceive.

Make the heart of this people dull, and their ears heavy,

And blind their eyes;

Lest they see with their eyes, and hear with their ears,

And understand with their hearts, and turn and be healed.”

 

            Isaiah, much like Jeremiah, was told the outcome of their own ministry from the very start.  By today’s standards, these men would not have been considered “successful” for their ministry was to aid God in furthering the judgment of Israel.  Essentially, revealing to them their own blindness and driving them further into it.  The apostle John helps us to see that this is the true understanding of the text as well.  In John 12:37-41, Jesus has just finished speaking to a crowd about himself and being in the light of God.  John then says,

 

“When Jesus had said these things, he departed and hid himself from them.  Though he had done so many signs before them, they still did not believe in him, so that the word spoken by the prophet Isaiah might be fulfilled: 

 

‘LORD, who had believed what he heard from us, and to whom ahs the arm of the Lord been revealed?’

 

            Therefore they could not believe.  For again, Isaiah said,

He has blinded their eyes

And hardened their heart,

Lest they see with their eyes,

And understand with their heart,

And turn, and I would heal them.

 

Isaiah said these things because he saw his glory and spoke of him.

 

 

            Romans 11 especially speaks of the election of some to life and the reprobation, or the breaking off of branches, within the race of Israel.  Romans 9:6 makes this point by saying that not all are the people of God simply because they descended from Abraham.  Rather, the ones who are the people of God are the people of God because God has chosen them to be so according to grace and the others are what they want to be:  enemies of God.

 

To the Glory of God

 

            The Westminster Confession says that the election and reprobation of God is to manifest the glory of God.  Now, it is often asked, “how does God choosing some to eternal life and some to eternal damnation bring glory to God?”  Certainly God saving will naturally lead us to glorify God for His love, mercy and grace, but when God decides to save only some and let the others go to everlasting punishment, how does this glorify God?

            The answer is embedded in earlier sections of the Westminster Confession which teach the simplicity of God, which is to say that God is not composed of parts.  That is, God is not only love, mercy and grace without holiness, righteousness and justice.  God is a complete and simple being all of which demands glory in the highest. 

            Therefore, God is not only glorified in the salvation of sinners whom He chose unto eternal life, but also in the just condemnation of sinners.  Since sinners are damned for their own sins which they desire of their own hearts to commit against God, God is pleased and glorified to exact His justice, which is a form of the goodness of God, on them.  God is glorified in demonstrating His justice. 

 

Conclusion

 

This doctrine is not easy by far.  Yet its significance is weighty indeed.  Consider salvation if it was not God who elected some to salvation.  What would grace mean to us then?  It would mean nothing more than the opportunity to attempt to redeem yourself along with Christ.  The doctrine of election has long been the standard of the Biblical meaning of the word “grace” from the time of Paul to Augustine to Luther and Calvin even to modern Reformers today. 

Without eternal election, there is no grace from God.  All we are left with is working for our own salvation and thanking God for the opportunity to do it.  Yet, we know from the testimony of Scripture that our own hearts do not possess the ability to even want to be saved on God’s terms nor do they possess the ability to keep the commandments of God.  So for God to merely give us an opportunity would be for God to really be giving us an opportunity to condemn ourselves all over again and make it worse for even trying again.