WHAT DOES THE BIBLE TEACH ABOUT...?
PREDESTINATION: AND, HOW DOES BAPTIST
DIFFER FROM PRESBYTERIAN BELIEFS
By: Ron Flurry
This study is in answer to a member’s question from which our Wednesday Bible Studies are prepared centering around the umbrella question: What does the Bible teach about...?One cannot study the New Testament without coming across Scripture which mentions; election, foreknowledge, predestination, sanctification, and many other doctrines which are in some ways difficult to understand. Also, because of the number of different belief systems in which many of our own families and friends follow, our own doctrinal beliefs are not fully understood and followed. What we have within all belief systems is what is known as an amalgamation of beliefs. In actuality, each have been watered down that many members of these belief systems no longer truly know or practice the historical beliefs of their specific belief system. This is especially true for Baptists and Presbyterians (I include Presbyterians simply because of the purpose of this study).
For the purpose of this study, a historical presentation of Baptist’s beliefs (the parts pertaining to this study) will be presented so as to establish historically that we have endeavored to state who we are and what we believe. After this, an attempt to state succinctly the Baptist position on the Doctrine of Salvation as it pertains to the Doctrine of Election (of which predestination is a part). A summery of the official Presbyterian position will then be given using material from Presbyterians.Historical Confessions of Baptists
The Anabaptist’ Schleitheim Confession of 1527[This is the earliest Confession known of Anabaptists, which is comprised of a number of different churches from which came the Baptists, Mennonites, Brethren, and other congregational churches.]
Adopted by a Swiss Brethren Conference, February 24, 1527, A Brotherly Union of a Number of Children of God concerning Seven Articles.The articles which we discussed and on which we were of one mind are these:
I. Baptism;
II. The Ban (Excommunication);
III. Breaking of Bread;
IV. Separation from the Abomination;
V. Pastors in the Church;
VI. The Sword;
VII. The Oath.
I. Observe concerning baptism: Baptism shall be given to all those who have learned repentance and amendment of life, and who believe truly that their sins are taken away by Christ, and to all those who walk in the resurrection of Jesus Christ, and wish to be buried with Him in death, so that they may be resurrected with Him and to all those who with this significance request it (baptism) of us and demand it for themselves. This excludes all infant baptism, the highest and chief abomination of the Pope. In this you have the foundation and testimony of the apostles. Matt. 28, Mark 16, Acts 2, 8, 16, 19. This we wish to hold simply, yet firmly and with assurance.
[Whereas this confession does not speak to Predestination, it is used here to establish that Baptists have always tried to state their particular beliefs.]
1655 Midland Confession of Faith
(Various [Baptist] Churches of the Midlands in England)
6th. That election was free in God, of His own pleasure, and not at all for, or with reference to, any foreseen works of faith in the creature, as the motive thereunto. Ephesians i.4, Romans xi.5,6.
8th. That all men until they be quickened by Christ are dead in trespasses -- Ephesians ii.1; and therefore have no power of themselves to believe savingly -- John xv.5. But faith is the free gift of God, and the mighty work of God in the soul, even like the rising of Christ from the dead -- Ephesians 1.19. Therefore consent not with those who hold that God hath given power to all men to believe to salvation.[The following is placed in this position because Benjamin Keach precedes the London Baptist Confession. Keach was saved at the age of 15, and began to pastor the Winslow, England congregation (a Baptist congregation), at the age of 18. In 1668 he moved to the Horse-lie-down congregation in Southwark, England until 1704. Keach was a major player of those who drew up the 1689 Second London Baptist Confession. Not all of the Horse-lie-down congregation were in agreement with their pastor, and they formed the Old Kent Road congregation in 1673. This congregation later became the New Park Street Church of which C. H. Spurgeon became it’s pastor in 1854 at the age of 19, having already been a pastor for several years. This congregation grew to such extent they moved out of the church building and worshiped in large facilities until January 6, 1861 when they dedicated their new building, the Metropolitan Tabernacle, Newington, England. The Winslow congregation was started sometime after 1633 when documented details of Strict or Particular Baptists began in England under the leadership of John Spilsbury. Spilsbury wrote a confession of faith in 1643 which basically was incorporated into the London Baptist Confession. In this confession he wrote:
Consequently, these true and historic old Baptists new nothing of any unconverted or invisible elect except those yet uncalled. God would call them into visible faith and order in His own time. The purpose of the Everlasting Covenant is to make known or visible who the saints are and unto Whom they belong. Effectual calling did not finish in the new birth, but lasted throughout this life, bringing the elect, all of them, into faithfulness and conformity into the image of Jesus Christ. This is what the Everlasting Covenant is all about. The Covenant, not baptism, forms the church. The Everlasting Covenant causes the elect to be joined as one with Jesus Christ, and then with one another in a true and proper gospel church state walking under all, not just one, of the gospel ordinances of Jesus Christ [italics added, by this writer, to emphasize the doctrinal position of election].
In less than 30 years 131 Particular Baptist churches where in existence in England.]
Benjamin Keach was a Baptist. He is noted for first introducing hymnology into the worship service. This Catechism was originally published to clarify the theology of the Second London Baptist Confession that was written in 1677 and published after the Glorious Revolution in 1689.
Q. 33. How are we made partakers of the redemption purchased by Christ?
A. We are made partakers of the redemption purchased by Christ, by the effectual application of it to us, by His Holy Spirit.
John 3:5,6;
Jesus answered, “Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.
Titus 3:5,6
Not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit,
Q. 34. How does the Spirit apply to us the redemption purchased by Christ?
A. The Spirit applies to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ in our effectual calling.
Eph. 2:8; 3:17
For by grace you have been saved through faith, and that not of yourselves; it is the gift of God. . . .
That Christ may dwell in your hearts through faith; that you, being rooted and grounded in love.Q. 35. What is effectual calling?
A.Effectual calling is the work of God's Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, He does persuade and enable us to embrace Jesus Christ, freely offered to us in the Gospel.
2 Tim. 1:9;Who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was given to us in Christ Jesus before time began.
John 16:8-11And when He has come, He will convict the world of sin, and of righteousness, and of judgment: of sin, because they do not believe in Me; of righteousness, because I go to My Father and you see Me no more; of judgment, because the ruler of this world is judged.
Acts 2:37; 26:18Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, `Men and brethren, what shall we do?’
To open their eyes, in order to turn them from darkness to light, that they may receive forgiveness of sins and an inheritance among those who are sanctified by faith in Me.Ezekiel 36:26
I will give you a new heart and put a new spirit within you; I will take the heart of stone out of your flesh and give you a heart of flesh.
John 6:44,45No one can come to Me unless the Father who sent Me draws him and I will raise him up at the last day. It is written in the prophets, And they shall all be taught by God. Therefore everyone who has heard and learned from the Father comes to Me.
1 Cor. 12:13For by one Spirit we were all baptized into one body—whether Jews or Greeks, whether slaves or free—and have all been made to drink into one Spirit.
Q. 36. What benefits do they that are effectually called, partake of in this life?
A. They that are effectually called, do in this life partake of justification, adoption, sanctification, and the several benefits which in this life do either accompany or flow from them.
Rom. 8:30-32Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these he also glorified. What then shall we say to these things? If God is for us, who can be against us? He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?
Gal. 3:26For you are all sons of God through faith in Christ Jesus.
1 Cor. 6:11And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God.
Eph. 1:5Having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will.
1 Cor. 1:30But of Him you are in Christ Jesus, who became for us wisdom from God—and righteousness and sanctification and redemption.
London Baptist Confession of Faith (1689)
1. Those whom God hath predestinanaded unto life, he is pleased in his appointed, and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God; taking away their heart of stone, and giving unto them a heart of flesh; renewing their wills, and by his almighty power determining them to that which is good, and effectually drawing them to Jesus Christ; yet so as they come most freely, being made willing by his grace.
(Romans 8:30; Romans 11:7; Ephesians 1:10, 11; 2 Thessalonians 2:13, 14; Ephesians 2:1-6; Acts 26:18; Ephesians 1:17, 18; Ezekiel 36:26; Deuteronomy 30:6; Ezekiel 36:27; Ephesians 1:19; Psalm 110:3; Song of Solomon 1:4)
2. This effectual call is of God's free and special grace alone, not from anything at all foreseen in man, nor from any power or agency in the creature, being wholly passive therein, being dead in sins and trespasses, until being quickened and renewed by the Holy Spirit; he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it, and that by no less power than that which raised up Christ from the dead.
(2 Timothy 1:9; Ephesians 2:8; 1 Corinthians 2:14; Ephesians 2:5; John 5:25; Ephesians 1:19, 20)
3. Elect infants dying in infancy are regenerated and saved by Christ through the Spirit; who worketh when, and where, and how he pleases; so also are all elect persons, who are incapable of being outwardly called by the ministry of the Word.
(John 3:3, 5, 6; John 3:8)
4. Others not elected, although they may be called by the ministry of the Word, and may have some common operations of the Spirit, yet not being effectually drawn by the Father, they neither will nor can truly come to Christ, and therefore cannot be saved: much less can men that receive not the Christian religion be saved; be they never so diligent to frame their lives according to the light of nature and the law of that religion they do profess.
(Matthew 22:14; Matthew 13:20, 21; Hebrews 6:4, 5; John 6:44, 45, 65; 1 John 2:24, 25; Acts 4:12; John 4:22; John 17:3)
Chapter 11: Of Justification
1. Those whom God effectually calleth, he also freely justifieth, not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous; not for anything wrought in them, or done by them, but for Christ's sake alone; not by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing Christ's active obedience unto the whole law, and passive obedience in his death for their whole and sole righteousness by faith, which faith they have not of themselves; it is the gift of God.
(Romans 3:24; Romans 8:30; Romans 4:5-8; Ephesians 1:7; 1 Corinthians 1:30, 31; Romans 5:17-19; Philippians 3:8, 9; Ephesians 2:8-10; John 1:12; Romans 5:17)
2. Faith thus receiving and resting on Christ and his righteousness, is the alone instrument of justification; yet it is not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but worketh by love.
(Romans 3:28; Galatians 5:6; James 2:17, 22, 26)
3. Christ, by his obedience and death, did fully discharge the debt of all those that are justified; and did, by the sacrifice of himself in the blood of his cross, undergoing in their stead the penalty due unto them, make a proper, real, and full satisfaction to God's justice in their behalf; yet, inasmuch as he was given by the Father for them, and his obedience and satisfaction accepted in their stead, and both freely, not for anything in them, their justification is only of free grace, that both the exact justice and rich grace of God might be glorified in the justification of sinners.
(Hebrews 10:14; 1 Peter 1:18, 19; Isaiah 53:5, 6; Romans 8:32; 2 Corinthians 5:21; Romans 3:26; Ephesians 1:6,7; Ephesians 2:7)
4. God did from all eternity decree to justify all the elect, and Christ did in the fullness of time die for their sins, and rise again for their justification; nevertheless, they are not justified personally, until the Holy Spirit doth in time due actually apply Christ unto them.
(Galatians 3:8; 1 Peter 1:2; 1 Timothy 2:6; Romans 4:25; Colossians 1:21,22; Titus 3:4-7)
Chapter 14: Of Saving Faith
1. The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts, and is ordinarily wrought by the ministry of the Word; by which also, and by the administration of baptism and the Lord's supper, prayer, and other means appointed of God, it is increased and strengthened.
(2 Corinthians 4:13; Ephesians 2:8; Romans 10:14, 17; Luke 17:5; 1 Peter 2:2; Acts 20:32)
A PURITAN CATECHISM
With Proofs Compiled by C. H. Spurgeon
"Heir of the Puritans"
I am persuaded that the use of a good Catechism in all our families will be a great safeguard against the increasing errors of the times, and therefore I have compiled this little manual from the Westminster Assembly's and Baptist Catechisms, for the use of my own church and congregation. Those who use it in their families or classes must labour to explain the sense; but the words should be carefully learned by heart, for they will be understood better as years pass. May the Lord bless my dear friends and their families evermore, is the prayer of their loving Pastor. C. H. Spurgeon
30. Q What is effectual calling?
A Effectual calling is the work of God's Spirit # 2Ti 1:9 whereby, convincing us of our sin and misery, # Ac 2:37 enlightening our minds in the knowledge of Christ, # Ac 26:18 and renewing our wills, # Eze 36:26 he does persuade and enable us to embrace Jesus Christ freely offered to us in the gospel. # Joh 6:44,45
31. Q What benefits do they who are effectually called, partake of in this life?
A They who are effectually called, do in this life partake of justification, # Ro 8:30 adoption, # Eph 1:5 sanctification, and the various benefits which in this life do either accompany, or flow from them. # 1Co 1:30
Reformed BaptistThe Reformed Baptist Churches are a group of independent local congregations committed to historic Christianity and in particular, historic Baptist principles.We believe in sovereign grace. In other words, we teach that God is sovereign not only in general, but especially in salvation (1 Cor. 1:26-31; Eph. 1:3-11 ; Rom. 8:28-32).
Salvation is by grace alone plus nothing (Eph. 2:8-10).
A man is saved only when God gives him the willingness and the ability to repent and put his faith in Jesus Christ, the one who suffered the wrath of God in the place of sinners (Phil. 1:6, 29, 30; 2 Tim. 2:24, 25).
Baptist Confession, 1833
This Confession was drawn up by the Rev. John Newton Brown, D. D., of New Hampshire (b. 1803, d. 1868), about 1833, and has been adopted by the New Hampshire Convention, and widely accepted by Baptists, especially in the Northern and Western States, as a clear and concise statement of their faith, in harmony with the doctrines of older confessions, but expressed in milder form. The text is taken from the Baptist Church Manual, published by the American Baptist Publication Society, Philadelphia.
7. Of Grace in Regeneration
We Believe that, in order to be saved, sinners must be regenerated, or born again that regeneration consists in giving a holy disposition to the mind; that it is effected in a manner above our comprehension by the power of the Holy Spirit, in connection with divine truth, so as to secure our voluntary obedience to the gospel; and that its proper evidence appears in the holy fruits of repentance, and faith, and newness of life.
The Abstract Of Principles (1858)
Of the Southern Baptist Theological Seminarey
“When the original charter of the Southern Baptist Theological Seminary was adopted in 1858 it contained the following statement which continues as a part of the "fundamental laws." "Every professor of the institution shall be a member of a regular Baptist Church; and all persons accepting professorships in this Seminary shall be considered, by such acceptance, as engaging to teach in accordance with, and not contrary to, the Abstract of Principles hereinafter laid down, a departure from which principles on his part shall be grounds for his resignation or removal by the Trustees."
V. Election.
Election is God's eternal choice of some persons unto everlasting life -- not because of foreseen merit in them, but of his mere mercy in Christ -- in consequence of which choice they are called, justified and glorified.
The Baptist Faith and Message (2000)
IV. Salvation
Salvation involves the redemption of the whole man, and is offered freely to all who accept Jesus Christ as Lord and Saviour, who by His own blood obtained eternal redemption for the believer. In its broadest sense salvation includes regeneration, justification, sanctification, and glorification. There is no salvation apart from personal faith in Jesus Christ as Lord.
V. God's Purpose of Grace
Election is the gracious purpose of God, according to which He regenerates, justifies, sanctifies, and glorifies sinners. It is consistent with the free agency of man, and comprehends all the means in connection with the end. It is the glorious display of God's sovereign goodness, and is infinitely wise, holy, and unchangeable. It excludes boasting and promotes humility.
A Baptist’s Statement Regarding the Doctrine
Of Election
(Scripture used is from The New King James Version.)
The term preferred over the Doctrine of Predestination is: the Doctrine of Election. Reason being: predestination seems to refer more to the working of the Holy Spirit in the life of one who has by the Divine Call of God on his life been saved. That we will deal with further in this study. One can not dive into this most important of Christian doctrines, without understanding God’s heart for man and his salvation.
The question becomes enormous because history leads us to understand that man has come up with numerous ways in which he, in his own efforts, might get God to save him, or earn his way into the heart of God. The following quote by R. C. Sproul of Ligonier Ministries, Table Talk, gives a good summary of the most held views found in Christendom:
Throughout church history the debate concerning predestination has raged among three views: Pelagianism, semi-Pelagianism, and Augustinianism. Pelagianism maintains that God's grace assists fallen man in redemption but is not necessary to attain salvation. This view, which holds that fallen man is virtuous and able to earn salvation by doing good works, has always been considered heretical by the church because it rejects the necessity of faith and total dependence on Christ in salvation. Though heretical, it has reappeared this century in many liberal churches. Semi-Pelagianism, although not identical but very similar to Arminianism, contends that man cannot be saved apart from God's grace; however, fallen man must cooperate and assent to God's grace before he will be saved. Inherent in this view is the belief that man, prior to any work of regeneration in the soul by God, has the power to accept and embrace God's grace. Salvation for semi-Pelagians is man's decision, not God's will. In this scheme, two people can receive the same offer of salvation by God. One may turn in faith of his own accord, the other may not -- the difference being not God's grace in the matter, but man's will. The semi-Pelagians would argue that the person who comes to faith cannot do so without God's grace, but that grace is not the determining factor in a person's coming to faith. The final distinction between believer and unbeliever is something in the believer. Augustinianism, also known as Calvinism, says that man is totally dependent upon the grace of God even for his initial response to the Gospel. The determining factor of faith is God's grace, not man's decision. If God has determined that a person should come to faith, God will give that person the grace to do so. That person still has the responsibility to put his faith in Christ, but God gives him the ability to make that decision. If two people hear the Gospel and one comes to faith, it is not because that person had some innate ability to have faith, but it is because God effectually called that person to faith; whereas, He did not give the other person such faith. According to Augustinianism, the man who is regenerated by God's grace will come to faith (see Eph. 2:8).
Most non-Catholic denominations hold to some form of Pelagianism and semi-Pelagianism. Suffice it to say, most Baptist denominations today fall into the Arminian camp. Whereas, Southern Baptists was founded upon Particular Baptists Beliefs or Calvinism, most Southern Baptists, over the last fifty years, have drifted toward the Arminian belief. For the past twenty years, since conservatives within the Southern Baptist Convention, regain prominence and leadership, the swing back toward a more Calvinistic position is taking place. This is this writer’s personal position to which he came while writing a research project in New Testament Theology to refute Calvinism. It is the opinion of the writer, Calvinism is not the best of terms to use. A more appropriate term is Sovereign Grace.
Election did not begin with the Anabaptists in the 1500's. It is in the Bible. It fact, it is all over the Bible; for the Bible speaks of God as Sovereign. A great definition of God is Sovereign was given to me by a great Baptist deacon. He said: He has the right! Everything regarding Election hinges upon this one truth. In that hour Jesus rejoiced in the Spirit and said, `I thank You, Father, Lord of heaven and earth, that You have hidden these things from the wise and prudent and revealed them to babes. Even so, Father, for so it seemed good in Your sight. All things have been delivered to Me by My Father, and no onr knows who the Son is except the Father, and who the Father is except the Son, and the one to whom the Son wills to reveal’ (Luke 10:21-22). To believe what the Pelagianist/Arminian do, is to believe man is greater than God. Most of those folk would never accept or profess such heresy, but, to believe that man’s will is greater than God’s, is the same thing. God’s authority reigns over everything, even man’s will.
The doctrine of Election always brings man’s will into question. How could a Holy God violate the will of man when He created man with a will? When God created Adam, Adam was in a perfect relational state with God his Creator. In this perfect state, he had the right to choose to obey or disobey God. When he chose to disobey, he died a relational death. He no longer had the ability to choose God. He had the capacity to choose morally, but not to choose spiritually. He was dead in his sin. This is seen in the story from Genesis of God’s instructions and warnings to Adam when He placed him in the Garden (Genesis 2:8-17; 3:1-24). The Apostle Paul spoke of the utter helplessness of man to choose God when he said man, in the likeness of Adam was dead.
And you He made alive, who were dead in trespasses and sins, in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience, among whom also we all once conducted ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others. But God, who is rich in mercy, because of His great love with which He loved us, even when we were dead in trespasses, made us alive together with Christ (by grace you have been saved), and raised us up together, and made us sit together in the heavenly places in Christ Jesus, that in the ages to come he might show the exceeding riches of his grace in His kindness toward us in Christ Jesus. For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them (Ephesians 2:1-10).
John the Baptist taught those of his day, that Jesus was the Light of the world Who, if they would receive Him would become God’s children. Yet, those who received Jesus could not be born again because of natural birth, the will of flesh, or the will of man. This birth was available only through God. The Scripture says it this way: But as many as received Him, to them He gave the right to become children of God, to those who believe in His name: who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God (John 1:11-13).
In The Baptist Faith and Message (2000), under section V. It is stated: “Election is the gracious purpose of God, according to which He regenerates, justifies, sanctifies, and glorifies sinners. It is consistent with the free agency of man, and comprehends all the means in connection with the end.” Some might take this to mean Baptists believe in the free will of man. But that is not what this statement says. In the paragraph above, this writer said: “He (Adam) had the capacity to choose morally, but not to choose spiritually.” Man, even in his fallen state, or like Adam, is still a moral agent. Many lost people are good moral people. They choose of their own free agency, to live morally, but no man, like Adam, can choose to cover their nakedness, before God. Adam, morally chose to cover his nakedness before Eve, with fig leaves; but, before God, he was still naked. God had to cover him with a covering requiring the shedding of blood. God had to act out of His great Sovereign Grace displaying His marvelous love and mercy.
To come to further understanding of this great doctrine of Election, we must hear Jesus teaching the multitude by the Sea of Galilee saying He was the Bread of Life. I am the bread of life. He who comes
to Me shall never hunger, and he who believes in Me shall never thirst. But I said to you that you have seen Me and yet do not believe. All that the Father gives Me will come to Me, and the one who comes to Me I will by no means cast out. For I have come down from heaven, not to do My own will, but the will of Him who sent Me. This is the will of the Father who sent Me, that of all He has given Me I should lose nothing, but should raise it up at the last day. And this is the will of Him who sent Me, that everyone who sees the Son and believes in Him may have everlasting life; and I will raise him up at the last day. . . . No one can come to Me unless the Father who sent Me draws him; and I will raise him up at the last day (John 6:35-40; 44 – underlined for emphasis).
This drawing to Himself is what theologians call God’s Effectual Calling. The following from the London Confession of Faith of 1689, given in the first part of this paper, says it succinctly:
This effectual call is of God's free and special grace alone, not from anything at all foreseen in man, nor from any power or agency in the creature, being wholly passive therein, being dead in sins and trespasses, until being quickened and renewed by the Holy Spirit; he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it, and that by no less power than that which raised up Christ from the dead.
John 5:24-25
Most assuredly, I say to you, he who hears My word and believes in Him who sent Me has everlasting life, and shall not come into judgment, but has passed from death into life. Most assuredly, I say to you, the hour is coming, and now is, when the dead will hear the voice of the Son of God; and those who hear will live.
John 10:14-16; 27-30
I am the good shepherd; and I know My sheep, and am known by My own. As the Father knows Me, even so I know the Father; and I lay down My life for the sheep. And other sheep I have which are not of this fold; them also I must bring, and they will hear My voice; and there will be one flock and one shepherd. . . . My sheep hear My voice, and I know them, and they follow Me. And I give them eternal life, and they shall never perish; neither shall anyone snatch them out of My hand. My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of My Father’s hand. I and My Father are one.
Ephesians 1:17-21
That the God of our Lord Jesus Christ, the Father of glory, may give to you the spirit of wisdom and revelation in the knowledge of Him, the eyes of your understanding being enlightened; that you may know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, and what is the exceeding greatness of His power toward us who believe, according to the working of His mighty power which He worked in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly places, far above all principality and power and might and dominion, and every name that is named, not only in this age but also in that which is to come.
2 Timothy 1:8b-9
Share with me in the sufferings for the gospel according to the power of God, who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was given to us in Christ Jesus before time began.
That God Predestines/Elects by His Sovereign Will those who will come to faith through His effectual calling through the power of His Holy Spirit, is the doctrinal and Biblical position of this writer. The Reformed Baptist’s statement is succinct and clear which expresses this position:
We believe in sovereign grace. In other words, we teach that God is sovereign not only in general, but especially in salvation (1 Cor. 1:26-31; Eph. 1:3-11 ; Rom. 8:28-32). Salvation is by grace alone plus nothing (Eph. 2:8-10). A man is saved only when God gives him the willingness and the ability to repent and put his faith in Jesus Christ, the one who suffered the wrath of God in the place of sinners (Phil. 1:6, 29, 30; 2 Tim. 2:24, 25).
The writer presents some of these Scriptures to give a clear Biblical statement of this position:
Ephesians 1:3-11
Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love, having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will, to the praise of the glory of His grace, by which He made us accepted in the Beloved. In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace which He made to abound toward us in all wisdom and prudence, having made known to us the mystery of His will, according to His good pleasure which He purposed in Himself, that in the dispensation of the fullness of the times He might gather together in one all things in Christ, both which are in heaven and which are on earth—in Him. In Him also we have obtained an inheritance, being predestined according to the purpose of Him who works all things according to the counsel of His will.
Romans 8:28-32
And we know that all things work together for good to those who love God, to those who are the called according to His purpose. 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. Moreover who He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified. What then shall we say to these things? If God is for us, who can be against us? He who did not spare His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?
Philippians 1:6, 29-30
Being confident of this very thing, that He who has begun a good work in you will complete it until the day of Jesus Christ; . . . For to you it has been granted on behalf of Christ, not only to believe in Him, but also to suffer for His sake, having the same conflict which you saw in me and now hear is in me.
2 Timothy 2:19-21
Nevertheless the solid foundation of God stands, having this seal: `The Lord knows those who are His’, and `Let everyone who names the name of Christ depart from iniquity.’ But in a great house there are not only vessels of gold and silver, but also of wood and clay, some for honor and some for dishonor. Therefore if anyone cleanses himself from the latter, he will be a vessel for honor, sanctified and useful for the Master, prepared for every good work.
Baptists have been all over the spectrum regarding this doctrine. John Smyth, an Anabaptists, who is the Father of the Dutch Baptists, in the 1500's was an Arminian. That is why men like John Spillsway was persecuted so much for promoting the Particular/Calvinistic position. However, of those Baptists who have leaned more toward the Calvinistic position, Baptists have generally not bought into the doctrine of Double Predestination. That is, some are predestined to be saved, and some are predestined to hell. This is one of those five points of Calvinism of which Baptists have not generally supported. Why? Because, it just is not found in the Bible. It came from man’s reasoning conclusions. The problem with man’s reasoning is, it is usually wrong. The Bible says: `For My thoughts are not your thoughts, Nor are your ways My ways,’ says the Lord. `For as the heavens are higher than the earth, So are My ways higher than your ways, and My thoughts than your thoughts’ (Isaiah 55:8-9). Most conservative Baptists hold that when the Bible speaks on a subject, it is to be accepted and believed. But, when the Bible does not speak on a subject, it should not be entered into discussion. Double Predestination is one of those subjects which man should leave alone no matter how much one might deduce from a truth that is taught in Scripture.
Historical Presbyterian Teachings On
Predestination
Westminster Confession of Faith (1646)
CHAPTER III.
Of God's Eternal Decree
I. God from all eternity did by the most wise and holy counsel of his own will, freely and unchangeably ordain whatsoever comes to pass; yet so as thereby neither is God the author of sin; nor is violence offered to the will of the creatures, nor is the liberty or contingency of second causes taken away, but rather established.
II. Although God knows whatsoever may or can come to pass, upon all supposed conditions; yet hath he not decreed any thing because he foresaw it as future, as that which would come to pass, upon such conditions.
III. By the decree of God, for the manifestation of his glory, some men and angels are predestinated unto everlasting life, and others foreordained to everlasting death.
IV. These angels and men, thus predestinated and foreordained, are particularly and unchangeably designed; and their number is so certain and definite that it can not be either increased or diminished.
V. Those of mankind that are predestinated unto life, God, before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his will, hath chosen in Christ, unto everlasting glory, out of his free grace and love alone, without any foresight of faith or good works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving him thereunto; and all to the praise of his glorious grace.
VI. As God hath appointed the elect unto glory, so hath he, by the eternal and most free purpose of his will, foreordained all the means thereunto. Wherefore they who are elected being fallen in Adam are redeemed by Christ, are effectually called unto faith in Christ by his Spirit working in due season; are justified, adopted, sanctified, and kept by his power through faith unto salvation. Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.
VII. The rest of mankind, God was pleased, according to the unsearchable counsel of his own will, whereby he extendeth or withholdeth mercy as he pleaseth, for the glory of his sovereign power over his creatures, to pass by, and to ordain them to dishonor and wrath for their sin, to the praise of his glorious justice.
VIII. The doctrine of this high mystery of predestination is to be handled with special prudence and care, that men attending to the will of God revealed in his Word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal election. So shall this doctrine afford matter of praise, reverence, and admiration of God; and of humility, diligence, and abundant consolation to all that sincerely obey the gospel.
CHAPTER IX.
I. God hath endued the will of man with that natural liberty, that is neither forced, nor by any absolute necessity of nature determined to good or evil.
II. Man, in his state of innocency, had freedom and power to will and to do that which is good and well-pleasing to God; but yet mutably, so that he might fall from it.
III. Man, by his fall into a state of sin, hath wholly lost all ability of will to any spiritual good accompanying salvation; so as a natural man, being altogether averse from that good, and dead in sin, is not able, by his own strength, to convert himself, or to prepare himself thereunto.
IV. When God converts a sinner and translates him into the state of grace, he freeth him from his natural bondage under sin, and, by his grace alone, enables him freely to will and to do that which is spiritually good; yet so as that, by reason of his remaining corruption, he doth not perfectly, nor only, will that which is good, but doth also will that which is evil.
V. The will of man is made perfectly and immutable free to God alone, in the state of glory only.
[The following is a concise presentation taken from a Presbyterian web site which gives the rendering of what is none in theological circles as T.U.L.I.P.]
What Tulip Means
Total Depravity (Total Inability)
Total Depravity is probably the most misunderstood tenet of Calvinism. When Calvinists speak of humans as "totally depraved," they are making an extensive, rather than an intensive statement. The effect of the fall upon man is that sin has extended to every part of his personality -- his thinking, his emotions, and his will. Not necessarily that he is intensely sinful, but that sin has extended to his entire being.The unregenerate (unsaved) man is dead in his sins (Romans 5:12). Without the power of the Holy Spirit, the natural man is blind and deaf to the message of the gospel (Mark 4:11f). This is why Total Depravity has also been called "Total Inability." The man without a knowledge of God will never come to this knowledge without God's making him live through Christ (Ephesians 2:1-5).
Unconditional Election
Unconditional Election is the doctrine which states that God chose those whom he was pleased to bring to a knowledge of himself, not based upon any merit shown by the object of his grace and not based upon his looking forward to discover who would "accept" the offer of the gospel. God has elected, based solely upon the counsel of his own will, some for glory and others for damnation (Romans 9:15,21). He has done this act before the foundations of the world (Ephesians 1:4-8).[This is the point of Double Predestination of which Baptists have generally not accepted]This doctrine does not rule out, however, man's responsibility to believe in the redeeming work of God the Son (John 3:16-18). Scripture presents a tension between God's sovereignty in salvation, and man's responsibility to believe which it does not try to resolve. Both are true -- to deny man's responsibility is to affirm an unbiblical hyper-calvinism; to deny God's sovereignty is to affirm an unbiblical Arminianism.
The elect are saved unto good works (Ephesians 2:10). Thus, though good works will never bridge the gulf between man and God that was formed in the Fall, good works are a result of God's saving grace. This is what Peter means when he admonishes the Christian reader to make his "calling" and "election" sure (2 Peter 1:10). Bearing the fruit of good works is an indication that God has sown seeds of grace in fertile soil.
L
Limited Atonement is a doctrine offered in answer to the question, "for whose sins did Christ atone?" The Bible teaches that Christ died for those whom God gave him to save (John 17:9). Christ died, indeed, for many people, but not all (Matthew 26:28). Specifically, Christ died for the invisible Church -- the sum total of all those who would ever rightly bear the name "Christian" (Ephesians 5:25).
This doctrine often finds many objections, mostly from those who think that Limited Atonement does damage to evangelism. We have already seen that Christ will not lose any that the father has given to him (John 6:37). Christ's death was not a death of potential atonement for all people. Believing that Jesus' death was a potential, symbolic atonement for anyone who might possibly, in the future, accept him trivializes Christ's act of atonement. Christ died to atone for specific sins of specific sinners. Christ died to make holy the church. He did not atone for all men, because obviously all men are not saved. Evangelism is actually lifted up in this doctrine, for the evangelist may tell his congregation that Christ died for sinners, and that he will not lose any of those for whom he died!
[This doctrine is not one Baptists have emphasized very much. For sure, Jesus died for the elect; but just as sure, He died that all might have eternal life. In 2 Peter 3:9 it reads: 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. It could be argued from the context of this verse, Peter was writing to Believers and emphasizing the benefits and privileges Believers have in Christ and the certainty of salvation for all the elect. One should never presume from this verse, that God would never allow anyone to die and go the hell; that is Universalism. Yet, if one takes this verse to mean God’s Sovereignty will not condemn a person who does not accept Him as Lord, he errs and ignores a mountainous part of Scripture which teaches the Holiness of God and His righteous anger/wrath against sin. R. C. Sproul, a Reformed Theologian makes this statement regarding this verse in Chosen In God:What is the antecedent of any? It is clearly us. Does us refer to all of us humans? Or does it refer to us Christians, the people of God? Peter is fond of speaking of the elect as a special group of people. I think what he is saying here is that God does not will that any of us (the elect) perish. If that is his meaning, then the text would demand the first definition and would be one more strong passage in favor of predestination.
Other passages giving a more general view of the sufficiency of Christ’s shedding His blood for all men are as follows:Who gave himself a ransom for all (1 Timothy 2:6). For the grace of God hath appeared, bringing salvation to all men (Titus 2:11). That by the grace of God he should taste of death for every man (Hebrews 2:9). And he is the propitiation for our sins; and not for ours only, but also for the whole world (1 John 2:2).
Those who stand firm in their position that Christ died only for the elect, will have their own presentation for their position. This writer feels there is plenty room for our Savior to waste, or pour out His blood for all men. For all are sinners. A good summary to this argument is given by Dr. A. H. Strong, Systematic Theology (Philadelphia: The Griffith and Rowland Press, 1907), p. 772f:His death secured for all men a delay in the execution of the sentence against sin, space for repentance, and the common blessings of life which have been forfeited by transgression; it removed from the mind of God every obstacle to the pardon of the penitent and restoration of the sinner, except his wilful opposition to God and rejection of Him; it procured for the unbeliever the powerful incentives to repentance presented in the Cross, by means of the preaching of God’s servants, and through the work of the Holy Spirit; it provided salvation for those who die in infancy, and assured its application to them; and it makes possible the final restoration of creation itself.]
The result of God's Irresistible Grace is the certain response by the elect to the inward call of the Holy Spirit, when the outward call is given by the evangelist or minister of the Word of God. Christ, himself, teaches that all whom God has elected will come to a knowledge of him (John 6:37). Men come to Christ in salvation when the Father calls them (John 6:44), and the very Spirit of God leads God's beloved to repentance (Romans 8:14). What a comfort it is to know that the gospel of Christ will penetrate our hard, sinful hearts and wondrously save us through the gracious inward call of the Holy Spirit (I Peter 5:10)![If ones belief is that God is Sovereign over all things, he has to come to this position, for no person is greater in power than our Lord.]
Perseverance of the Saints is a doctrine which states that the saints (those whom God has saved) will remain in God's hand until they are glorified and brought to abide with him in heaven. Romans 8:28-39 makes it clear that when a person truly has been regenerated by God, he will remain in God's stead. The work of sanctification which God has brought about in his elect will continue until it reaches its fulfillment in eternal life (Phil. 1:6). Christ assures the elect that he will not lose them and that they will be glorified at the "last day" (John 6:39). The Calvinist stands upon the Word of God and trusts in Christ's promise that he will perfectly fulfill the will of the Father in saving all the elect.[Eternal Security is so prevalent in Scripture that it is with great difficulty this writer can understand any person not accepting this truth. How can everlasting be anything but eternal?]
Presbyterian 101
[The following article is taken from the Presbyterian Church (USA)’s web site: www.pcusa.org.]Predestination is a teaching to which some Christians have adhered, including the Reformed theologian John Calvin. While the doctrine of predestination has sometimes been hotly disputed, it belongs within the larger context of John Calvin's teachings about God's grace.
Calvin argued from Scripture that God has "predestined" or "elected" some people to be saved in Jesus Christ and others not to be. He insisted, nonetheless, that we could be sure only of our own salvation; we were never in a position to judge whether or not another person was saved. As the Second Helvetic Confession says,
We must hope well of all, and not rashly judge any man to be a reprobate. (5.055) For Calvin, the point of the doctrine of predestination was to remind us that God is free and gracious. There is nothing that we can do to earn God's favor. Rather, our salvation comes from God alone. We are able to choose God because God first chose us.Properly understood, the doctrine of predestination frees us from speculating about who is saved and who is not. God has already taken care of these matters in the mystery of God's own being. We are called to hear God's good news in Jesus Christ and to trust in God through Jesus Christ.
For the preaching of the Gospel is to be heard, and it is to be believed; and it is to be held as beyond doubt that if you believe and are in Christ, you are elected. (Second Helvetic Confession, 5.059)
The doctrine of predestination is to be
"held in harmony with the doctrine of [God's] love to all mankind . . . [and] with the doctrine that God desires not the death of any sinner, but has provided in Christ a salvation sufficient for all" (amendment to the Westminster Confession of Faith, 6.192).
Predestination
[This article was taken from the web site: www.woodhavenpres.org/information/predestg.htm. This is the web site of the Woodhaven Presbyterian Church; 3650 North O'Connor Road; Irving, TX 75062.]This position is actually quite complicated and has many faces. Augustine first developed an understanding of predestination in the 5th century AD in response to Pelagius (see above). Some of the most prominent theologians in the history of Christianity have promoted some understanding of predestination in their theology, including Thomas Aquinas, Martin Luther, John Calvin, and Karl Barth.
The most common understanding of predestination comes from the theology of John Calvin, the "founding" theologian of the Reformed tradition. Calvin*s understanding of predestination is popularly labeled "double predestination." According to Calvin, God extends grace, forgiveness, and salvation freely to some human beings, not based on their merit, and not based on the strength of their faith, but based on God*s own free will. They do not have to turn to God and ask for grace or salvation before they receive it. It is a free gift from God. These people are God*s elect or chosen ones. On the other hand, those people in the world who are not chosen by God do not receive the gift of grace, forgiveness, or salvation. They are the damned. Why God has chosen not to choose or elect these people is truly a mystery, but from Calvin*s perspective, we are in no place to command. Calvin believes that since we were all sinners and all undeserving of God*s grace, we all deserve to be damned for all eternity. The fact that God chooses some at all is truly good news for which we should be thankful.
Though many Christians criticize this understanding of salvation, it is important to understand Calvin*s motives for developing this doctrine. Calvin is attempting to argue in his doctrine of double predestination that there is absolutely nothing that we humans can do to earn God*s love, grace, mercy, and salvation. If we receive these at all, they are free gifts. In this light, Calvin (and double predestination) differs dramatically from Pelagianism or Semi-Pelagianism, both of which maintain that humans must do something first in order to earn or receive grace, forgiveness, and salvation. Calvin turns this around -- God takes the initiative in giving these things to us (or at least some of us).
Many historians and Christians consider double predestination to be the trademark of the Reformed tradition, including the Presbyterian tradition. Indeed, this has been the case historically. Today, few Presbyterians uphold Calvin*s strict understanding of double predestination, though some Presbyterians (and other Christians) seek to support the doctrine of single predestination, which focuses on those whom God chooses to "save" and avoids speculation on what happens to those who are not chosen. Still others lift up predestination simply as a reminder that salvation does not depend on human merit, setting aside all speculation as to whether or not God elects some and not others. However, the majority of Christians today, including Presbyterians, abandon all talk of predestination. [Highlighted for emphasis. Why would any denomination cease to practice and believe that which is the key point of their origin? That is like Baptists ceasing to Baptize converts to faith in Christ.]
Key Texts:Matthew 11:25-27 25 At that time Jesus said, "I thank you, Father, Lord of heaven and earth, because you have hidden these things from the wise and the intelligent and have revealed them to infants; 26 yes, Father, for such was your gracious will. 27 All things have been handed over to me by my Father; and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him.Matthew 16:13-17 13 Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, "Who do people say that the Son of Man is?" 14 And they said, "Some say John the Baptist, but others Elijah, and still others Jeremiah or one of the prophets." 15 He said to them, "But who do you say that I am?" 16 Simon Peter answered, "You are the Messiah, the Son of the living God." 17 And Jesus answered him, "Blessed are you, Simon son of Jonah! For flesh and blood has not revealed this to you, but my Father in heaven.Acts 13:46-4846 Then both Paul and Barnabas spoke out boldly, saying, "It was necessary that the word of God should be spoken first to you. Since you reject it and judge yourselves to be unworthy of eternal life, we are now turning to the Gentiles. 47 For so the Lord has commanded us, saying, ‘I have set you to be a light for the Gentiles, so that you may bring salvation to the ends of the earth.’ " 48 When the Gentiles heard this, they were glad and praised the word of the Lord; and as many as had been destined for eternal life became believers.Romans 8:26-30 26 Likewise the Spirit helps us in our weakness; for we do not know how to pray as we ought, but that very Spirit intercedes with sighs too deep for words. 27 And God, who searches the heart, knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God. 28 We know that all things work together for good for those who love God, who are called according to his purpose. 29 For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn within a large family. 30 And those whom he predestined he also called; and those whom he called he also justified; and those whom he justified he also glorified.Ephesians l:3-14
3 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, 4 just as he chose us in Christ before the foundation of the world to be holy and blameless before him in love. 5 He destined us for adoption as his children through Jesus Christ, according to the good pleasure of his will, 6 to the praise of his glorious grace that he freely bestowed on us in the Beloved. 7 In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace 8 that he lavished on us. With all wisdom and insight 9 he has made known to us the mystery of his will, according to his good pleasure that he set forth in Christ, 10 as a plan for the fullness of time, to gather up all things in him, things in heaven and things on earth. 11 In Christ we have also obtained an inheritance, having been destined according to the purpose of him who accomplishes all things according to his counsel and will, 12 so that we, who were the first to set our hope on Christ, might live for the praise of his glory. 13 In him you also, when you had heard the word of truth, the gospel of your salvation, and had believed in him, were marked with the seal of the promised Holy Spirit; 14 this is the pledge of our inheritance toward redemption as God’s own people, to the praise of his glory.
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