A common conversation has entered the halls of our church. Doubtless some of you have heard or been involved in discussions about election or predestination. These are terms that are used and taught in Scripture yet have been the occasion for discussions that turn into sharp divisions. In our day, online personalities enflame these divisions and turn disciples of Christ against one another. It is important that we discuss these issues and bring light rather than heat lest his blood-bought bride devour one another (Galatians 5:15) and hinder the work of Christ.
For the last two years the unifying theme of our church has been the lordship of Christ over his church. We stood together on the essential nature of the gathering and encouraged one another to press on in faithfulness in obedience to Christ—worshiping him as Lord of lords and King of kings. When the pressure was on, there was no time to squabble over our differences. We were in a battle for truth against lies. As that pressure has been removed, the temptation before us is to use that same boldness and courageous spirit to battle one another.
One area that this is currently happening is in the area of divine sovereignty (i.e., election and predestination) and human responsibility.
For the sake of clarity, we teach that in conversion God: gives life to the dead (Ephesians 2:5); gives sight to the blind (2 Corinthians 4:3–6); and gives the gifts of repentance and faith (Philippians 1:29; Acts 11:18; Ephesians 2:8–9). We also teach that people must: repent of sin (Mark 1:15; Acts 3:19) and believe in Jesus to be saved (John 3:16; Rom 3:21–26). We believe that salvation is of the Lord from first to last (Hebrews 12:2; Philippians 1:6) and that all men everywhere are commanded to repent and believe the gospel (Acts 17:30) and must endure in faith (Matthew 10:22). We believe that God has chosen a people before the foundation of the world (Ephesians 1:4) and that his people are saved through believing the gospel—making evangelism both necessary and effective (Acts 13:48; Romans 10:9–17).
These ideas come together clearly in 2 Thessalonians 2:13–14, “But we ought always to give thanks to God for you, brothers beloved by the Lord, because God chose you as the firstfruits to be saved, through sanctification by the Spirit and belief in the truth. To this he called you through our gospel, so that you may obtain the glory of our Lord Jesus Christ.”
In this passage we see God’s choice in salvation and that this salvation comes through belief in the gospel. We see here that Scripture teaches both sovereign election and human responsibility.[1]
Romans 9, Objections, and Clarifications
Of course these truths raise many questions and objections that require careful clarifications. While affirming human responsibility is not scandalous in our day, affirming divine sovereignty and his electing love can be. There is something about our human constitution that resists this truth. We see this in Romans 9 where almost an entire chapter is devoted to discussing God’s election at length.
In Romans 9 Paul speaks about God’s choice of Jacob over Esau and says, “though they were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of works but because of him who calls—she was told, ‘The older will serve the younger’” (Rom 9:11–12).
This doesn’t sound fair. Was God’s choice of Jacob over Esau really an unconditional choice? He chose one over the other before they were born? He chose one over the other without considering their works or deeds? How is that fair? How is that just?
This is exactly where the Scriptures turn, consider the following verses:
“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.”
Romans 9:14–18
This passage is clear. God has mercy on whomever he wills, and he hardens whomever he wills. His mercy does not depend on human will or exertion (i.e., our choice, works, or striving), but according to his own purpose. This is weighty truth but it is God’s truth.
Of course more questions arise. If this is true, how can God find fault? How can man be responsible? How can man resist his will? This is exactly what Romans 9 clarifies next:
“You will say to me then, ‘Why does he still find fault? For who can resist his will?’ But who are you, O man, to answer back to God? Will what is molded say to its molder, ‘Why have you made me like this?’ Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use? What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory—even us whom he has called, not from the Jews only but also from the Gentiles?”
Romans 9:19–24
What this passage teaches is that God, as the great Potter, has molded the clay (humanity) in such a way as to demonstrate his wrath and power and to show his glorious mercy and grace. He has mercy on people from the Jewish nation and from the Gentiles to reveal his glory (vv. 23–24). Since God has chosen to do this—as the Potter, the great Sovereign God, and Creator—do we have any ground for objection? Can we say this is wrong? Can we find fault in him?
To be clear, God is not pleased with the death of the wicked (Ezekiel 18:23; 33:11). Romans 9:23 says that he has endured with much patience their wickedness. But God is pleased to show his justice, power, and holiness alongside his mercy, grace, and compassion through judgment and salvation.
Certainly there are many legitimate questions that arise that we should ask in a spirit of humility to grow in understanding. But what is clear from Romans 9 is that a biblical understanding of election will naturally raise two main objections: “That doesn’t sound fair! Is God unjust?” and “How can God find fault? How can we be responsible? Who can resist his will?” If our understanding of election does not raise these questions, we can be sure that our understanding of election is not a biblical one.
There is a time to explore and answer questions surrounding prayer, evangelism, justice, free will, and responsibility in light of this teaching on God’s sovereign choice. However, we must be willing to submit to Scripture, even when it is difficult to accept. The hardest truths in Scripture are not those difficult to understand, but those difficult to accept—like turning the other cheek or forgiving those who’ve sinned against us. There are a wealth of resources available to work through the natural questions, but it requires a work of the Spirit of God for us to submit to what the word says. We have to trust God by taking him at his word.
Divine Sovereignty and Human Responsibility Meet at the Cross
Let me illustrate with the greatest example of God’s sovereignty, predestination, and human responsibility in Scripture.
God planned, before the foundation of the world, that he would save a people in Jesus Christ. Before the foundation of the world he planned that Christ would come to rescue sinners. Therefore sin, death, judgment, and the death of Christ, were all planned by God before the world existed so that he might show all his glorious attributes including his holiness, justice, wrath, grace, mercy, compassion, and love.
Acts 2:22–23 says, “Men of Israel, hear these words: Jesus of Nazareth, a man attested to you by God with mighty works and wonders and signs that God did through him in your midst, as you yourselves know—this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men.”
Jesus crucifixion was according to God’s definite plan and foreknowledge. In Isaiah 53:10 it says that it pleased the Lord to crush him. The cross was God’s doing to save his people from their sin and he deserves all the credit and praise. AND, at the same time, those men of Israel are responsible—they killed the Lord of glory, they wanted him dead.
To make it extra clear to us, it is repeated in Acts 4:27–28 where the disciples prayed and said, “truly in this city there were gathered together against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, to do whatever your hand and your plan had predestined to take place.”
Herod and Pontius Pilate did what God’s hand and plan had predestined to take place. God is responsible for the cross, yet without sin. God is responsible for the good that was accomplished. He accomplished a glorious salvation. At the same time, the men who crucified Jesus are also responsible for the cross, but due to their sin, face just condemnation. Their intention was evil, God’s intention was good. As Joseph said to his brothers who sold him into slavery, “As for you, you meant evil against me, but God meant it for good” (Genesis 50:20).
There may be some loose threads in our mind, but Scripture is clear that God accomplishes all things according to his pleasure and plan (Ephesians 1:11) for his good purpose and glory (Romans 9:22–23). It is also clear that man makes free (uncoerced) choices and stands responsible for his sin as he is judged for the intentions of his heart (cf. Isaiah 10:5–19). We are not robots or marionettes on strings. We are not automatons. But we are clay in the hands of the Potter. We are creatures made by and accountable to the Sovereign Creator.[2]
The Scripture is clear, God’s world is one where divine sovereignty and human responsibility are both true. We serve an amazing God!
Direction on Discussions, Differences, and Divisions
There is much more that can be said on this subject. As a church we should have robust theological discussions while understanding that on this side of heaven doctrinal differences are inevitable.
Let me provide some direction on these discussions and differences:
1. People will come and go. With so many people coming from various backgrounds and convictions, we will have people come and go for various reasons. But don’t be discouraged. Christ is building his church. Neither the gates of hell nor division over God’s sovereign election can thwart him. Christ’s work in this city is bigger than our fellowship and we can thank God for the many brothers and sisters in this city laboring for the gospel. I thank God that we are not saved by our doctrine, but we are saved by Christ. God has used imperfect men on both sides of these issues to accomplish great things in his name. People will come and go but we must remain faithful and full of joy in the Lord.
2. We cannot allow division. While we will have disagreements, the manner in which we disagree is of upmost importance. There must be no quarrelling, posturing, slandering, gossip, or constant disputing among us (Titus 3:9–11; 1 Timothy 6:4–5). We must strive to say, “I understand,” before we say, “I disagree.” We ought to be slow to speak and quick to listen. Whatever theological position you find persuasive, if you argue in sinful ways, you’ve already lost and Satan has won.[3]
As a church we cannot allow division. If we cannot agree to disagree and walk together in Christian unity then a parting is necessary (e.g., Paul and Barnabas in Acts 15:39). We must maintain the unity of the fellowship based upon the unity won by Christ for the sake of the gospel.
Conclusion
In our fellowship, everyone is welcome. As elders, we will be clear and forthright in what we teach as a church. Our goal in teaching is to nurture a life-altering, loving worship of Christ based upon his word. We want our church to be a church of serious practitioners of Scripture. We want to be obedient to the call to go and make disciples; to love God with all our being; and to love our neighbors as ourselves. We want Christ to be the center of our homes, our church, and our city. May God give us grace to believe his word, live by that word, and remain faithful together for the sake of His Name.
“I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace. There is one body and one Spirit—just as you were called to the one hope that belongs to your call—one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all.”
Ephesians 4:1–6
Tim Stephens
[1] For more information, you can read on our website about the doctrines of grace, listen to this sermon series on the Glory of God in the Salvation of Sinners, read this academic essay on divine sovereignty and human responsibility, or attend our new members class where this issue is discussed.
[2] The Scriptures affirm that God is King over all the creation (see for instance Pss 10:16, 24:7–10, 29:10, 47:2, 47:6–7, 95:3, 98:6). He rightfully sits enthroned over all things because He is the Creator of all things (Gen 1:1; Rev 4:9–11). His rule includes meticulous, unconstrained control over all that comes to pass (Pss 115:1–3, 135:6; Prov 16:4; Dan 4:34–35; Eph 1:11). It extends over the fortuitous and the calamitous (Prov 16:33; Isa 45:6–7; Lam 3:37-38), over life and over death (Deut 32:39; 1 Sam 2:6; Acts 17:25; Jam 4:15), over the natural and the supernatural (1 Sam 18:10; 1 Kgs 22:19–23; Job 1:12, 2:6; Ps 104:10–30, 105:16; Matt 6:26–30, 10:29), over individuals and over nations (Exod 9:16; Deut 4:19, 32:8; Prov 16:9; Isa 10:5–11; Jer 1:5; Acts 17:26), over the past and the future (Isa 41:22–23, 44:7–8, 46:5–10; Acts 17:26). It even extends over the free choices of men, whether these be for good or for evil (Gen 45:4–8, 20:6; 50:20; Exod 4:21; 1 Sam 2:25; 2 Sam 24:1; Isa 63:17; Acts 2:23, 4:27–28; Phil 2:12–13; 2 Thess 1:11; 2 Tim 2:24–26). Such an expansive picture of God’s sovereignty seems to also require that the decision to accept or reject Christ be ultimately subject to God’s own will. It therefore should come as no surprise that this is in fact what the NT teaches (John 6:37, 6:44, 6:64–65, 10:1–5, 10:26–30, 12:37–41; Acts 13:48, 16:14; 1 Cor 1:30; Phil 1:29–30; Eph 2:8–10; 2 Thess 2:9–12).
[3] Imagine a fictitious church where people begin to squabble about the authorship of Romans. One group argues for Paul as the author. Another group argues that it is God. One side might concede that the other side has some truth but contend that their emphasis is wrong. Those arguing for an emphasis on Paul’s authorship contend that it is important to recognize Paul’s own personal vocabulary, style, education, and volition were used in the writing of the letter. To over emphasize that God is the author is to strip Paul of his humanity and turn him into a pen rather than a person. The other side, emphasizing God’s authorship contend that it is important to recognize God’s hand to ensure inerrancy, consistency, and authority. Soon charges or heresy and false teaching arise. Both sides seek a winning argument but Satan is the only winner. Another soldier has been taken from the fight and entangled in civilian pursuits (2 Tim 2:4). Now this example is far-fetched since it is obvious to most that the Bible teaches that both positions harmonize together. But it isn’t so obvious to most that the Bible teaches both divine sovereignty and human responsibility.