In the course of leading us through an excellent study on 2 Pet 3, Sergey reminded us at small group last night about a text that is often partially quoted but rarely completed, Pr 16.4,
The Lord has made everything for its purpose, even the wicked for the day of trouble.The following is mostly excerpted from RC Sproul's
Essential Truths of the Christian Faith.
The Reformed view holds that, left to himself, no fallen person would ever choose God. Fallen people still have a will and are able to choose what they desire. But the problem is that we have no desire for God and will not choose Christ unless first regenerated. Faith is a gift that comes out of rebirth. Only those who are elect will ever respond to the gospel in faith.
The elect choose Christ, but only because they were first chosen by God. As in the case of Jacob and Esau, the elect are chosen solely on the basis of the sovereign good pleasure of God and not on the basis of anything they have done or will do (
Ro 9.10-12, 16). This leaves us with the frustrating point of predestination, i.e., God does not choose or elect to save everybody. He reserves the right to have mercy upon whom He will have mercy. Some of fallen humanity receive the grace and mercy of election. The rest God passes over, leaving them in their sin. The nonelect receive justice. The elect receive mercy. No one receives injustice. God is not obligated to be merciful to any or to all alike. It is His decision how merciful He chooses to be. Yet He is never guilty of being unrighteous toward anyone (
Ro 9:14-15).
God declared that He loved Jacob but hated Esau. Predestination is double. The only way to avoid the doctrine of double predestination is to either affirm that God predestinates everybody to election or that He predestinates no one to either election or reprobation. Since the Bible clearly teaches predestination to election and denies universal salvation, we must conclude that predestination is double. It includes both election and reprobation. Double predestination is unavoidable if we take Scripture seriously. What is crucial, however, is how double predestination is understood.
Some have viewed double predestination as a matter of equal causation, where God is equally responsible for causing the reprobate not to believe as He is for causing the elect to believe. This is called a
positive-positive view of predestination.
The positive-positive view of predestination teaches that God positively and actively intervenes in the lives of the elect to work grace in their hearts and bring them to faith. Likewise, in the case of the reprobates, He works evil in the hearts of the reprobate and actively prevents them from coming to faith. This view has often been called “hyper-Calvinism” because it goes beyond the view of Calvin, Luther, and the other Reformers.
The Reformed view of double predestination follows a
positive-negative schema. In the case of the elect, God intervenes to positively and actively work grace in their souls and bring them to saving faith. He unilaterally regenerates the elect and insures their salvation. In the case of the reprobate He does not work evil in them or prevent them from coming to faith. Rather, He passes over them, leaving them to their own sinful devices. In this view there is no symmetry of divine action. God’s activity is asymmetrical between the elect and the reprobate. There is, however, a kind of equal ultimacy. The reprobate, who are passed over by God, are ultimately doomed, and their damnation is as certain and sure as the ultimate salvation of the elect.
The problem is linked to biblical statements such as those regarding God’s hardening of Pharaoh’s heart. That the Bible says God hardened Pharaoh’s heart is beyond dispute. The question remains, how did God harden Pharaoh? Luther argued for a passive rather than an active hardening. That is, God did not create fresh evil in Pharaoh’s heart. There was already enough evil present in Pharaoh’s heart to incline him to resist the will of God at every turn. All God ever has to do to harden anybody is to remove His restraining grace from them and give them over to their own evil impulses. This is precisely what God does to the damned in hell. He abandons them to their own wickedness.
In what sense did God “hate” Esau? Two different explanations are offered to solve this problem. The first explains it by defining hate not as a negative passion directed toward Esau but as simply the absence of redemptive love. That God “loved” Jacob simply means that He made Jacob the recipient of His unmerited grace. He gave Jacob a benefit that Jacob did not deserve. Esau did not receive the same benefit and in that sense was hated by God.
The first explanation sounds a bit like special pleading to get God off the hook for hating somebody. The second explanation gives more strength to the word
hate. It says simply that God did in fact hate Esau. Esau was odious in the sight of God. There was nothing in Esau for God to love. Esau was a vessel fit for destruction and altogether worthy of God’s wrath and holy hatred.
You can decide which explanation you prefer but in the end, God is Sovereign - He has made
everything for its purpose
even the wicked. But thank God that for us, He is patient and does not want any to perish. Let us move to repentance and live lives worthy of His call, i.e, making our salvation sure (
2 Pe 3.8-9,
Phil 3.12,
2 Pe 1.10).
