When the Most High divided
their inheritance to the nations,
when He separated the sons of Adam,
He set the boundaries of the peoples
according to the number of the
children of Israel.
For the LORD's portion
is His people;
Jacob is the place of His inheritance
Deuteronomy 32:8-9
Having given the theology of Jacobus Arminius and with my notes, I now will present the theology of John Calvin. As a side note, this blog is late due to me having to be in Sacramento at 10:00 am and just now returned. John Calvin wrote in The Institutes of the Christian Religion chapter 21, paragraph #5: The predestination by which God adopts some to the hope of life, and adjudges others to eternal death, no man who would be thought pious ventures simply to deny; but it is greatly caviled at, especially by those who prescience its cause. We, indeed, ascribe both prescience and predestination to God; but we say, that it is absurd to make the later subordinated to the former. when we attribute prescience to God, we mean that all things always were, and ever continue, under his eye; that to his knowledge there is no past or future, but all things are present, and indeed so present, that it is not merely the idea of them that is before him (as those objects are which we retain in our memory), but that he truly sees and contemplates them as actually under his immediate inspection. This prescience extends to the whole circuit of the world, and to all creatures. By predestination we mean the eternal decree of God, by which he determined with himself whatever he wished to happen with regard to every man. All are not created on equal terms, but some are preodained to eternal life, others to eternal damnation; and, accordingly, as each has been created for one or other of these ends, we say that he has been predestinated to life or to death. (Italics mine).
With Calvin's theology on predestination and election outlined I will begin to examine this doctrine in light of what he says and looking at what he states with the magnifying glass of Scripture.
The gospel of salvation is
preached to all yet, the message is not received equally by all. This inequity
of diverse reception tends to a fact that the message is not preached equally
to all. Is this inequity of reception due to the will of men or is it due to
the divine judgment of God? Arminius would admit, as does Pelagianism, that
this inequity of reception is due to man. But is it? The problem leads to
questions that seem inexplicable that this diversity of reception is owing to
the mere pleasure of God and in owing its subordination to God’s eternal
purpose. Those who find these questions of predestination and election to be
inexplicable also find that the views of predestination and election are not entertained
justly. Therefore, predestination and election seem to be a perplexing
subject(s). Is it that those who would cavil at this doctrine simply entangling
themselves? Or, by their very obscurity, the doctrines are a deference whereby
the examiner will come to find its utility and most wonderful fruits? Yet, we
will never come to a positive persuasion that our salvation flows from God by
His free mercy, until we become acquainted and knowledgeable with eternal
election that the grace of God is illustrated in the contrast between those who
are elected by predestination and those who are not elected by predestination.
Until we come to know that God does not promiscuously adopt all the hope of
salvation and of the others He does not adopt. It is clear, and plain that
ignorance of this principle doctrine detracts from the glory of God, and for
man this ignorance denigrates their humility. While it is necessary for us to
know, we cannot unless God throws out works entirely and elect those whom He
has predestinated. “Even so then, at this present time there is a remnant
according to the election of grace. And if by grace, then it is no longer of
works; otherwise grace is no longer grace. But if it is of works, it is no
longer grace; otherwise work is no longer work” (Romans 112:5–6).
Therefore, for us to come this understanding, that salvation flows entirely
from the mercy of God, we must examine the origin of election. Paul makes it
very clear that when salvation of a remnant is ascribed to gratuitous election
then we will be able to arrive, by this knowledge, a conclusion that God saves
whom He will, and this according to His good pleasure. If it is by works that
God elects some, then all that has been done is to place God in debt, to be a
debtor who must pay a debt owed to man by His Good mercy so that He must pay
this debt. This makes man not bound to God, rather it makes God bound to man
and causing man a means to have pride in his superiority over God. This would
degradation of humbleness in man and man would not have the means to be humble
to God. Furthermore, we would not have any foundation towards confidence in
God. If this doctrine of predestination and election is an unfounded doctrine,
for where lies the certainty of our salvation? By what works, what level of
works, what number of works, is required to secure salvation? And, if our works
falter would we lose our salvation? There would be no safety for man that man
would be delivered from sin to salvation. Yet, this is what Jesus Christ
promised: “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” (John 10:28–29. Would Jesus Christ have the authority to
make such a promise if it were not true? Would Jesus Christ be able to deliver
us from all fear and render us invincible amid the many dangers and snares?
Would Jesus Christ protect us? By holding onto the Arminian view that salvation
comes by the will of man, then there is no way to be sure that we are saved or
kept in salvation. All that would be left for man is trepidation and all those
who oppose the doctrine of predestination and election is to overlook the
advantages that this doctrine of predestination and election have provided. The
very origin of the Church may be recognized because of this doctrine of
predestination and election.
Augustine in his Homilies in Joann
states: We have come by faith, let us constantly adhere to it. It leads to
the chambers of the King in which are hidden all the treasures of wisdom and
knowledge. For our lord Jesus Christ did not speak insidiously to His most
great and select disciples where He said, ‘I have yet many things to say to
you, but you cannot bear them now” (John 16:12; Italics mine). How are we
to comprehend the hidden words of Jesus, those we cannot comprehend? It is by
walking, advancing, increasing, that our hearts may be able to comprehend these
hidden truths. Even if on the Last Day we are found to be wanting in our
comprehension, we shall learn them in completion. For us to comprehend the
words of Jesus, we must first give them weight to the consideration, that the
word of God is the only way that we can conduct an investigation for whatever
is lawful for us to hold in regard to Him. It is by this light, the word of
God, that will enable us to discern what it is that we ought to see, and it is
by the light of His word that will restrain all presumption. For if we go out
of bounds of His word, we will find ourselves in darkness and we will go astray
and fall. Then, our first principle is to desire firstly, to know and
understand that which is expounded by the word of God. We are not to be ashamed
of any ignorance in this matter for one is only truly ignorant that will not
investigated to be able to learn. We set aside our predeterminations, though
some are forever traveling paths that seem to lead them in search of knowledge
and for them it is both foolish and perilous, they will not aspire to life,
rather to death. Do not allow unrestrained urges to alter your course of the
first principle, those words that would oppose the words of God: “It is not
good to eat much honey; so to seek one’s own glory is not glory” (Proverbs
25:27). Dread any presumption that would plunge you headlong into ruin.
We have begun, take time to examine both views, read the Scriptures, listen to the word of God and the Holy Spirit will guide you into the truth. My words and explanation are just that my words, my explanation, and I do hope and pray they are useful in your search as my search was for me. We have much to write and this has begun the second part of the journey. May God bless your efforts.
For indeed, those who are far from You shall perish; You have destroyed all those who desert You for harlotry. But it is good for me to draw near to God; I have put my trust in the LORD God. That I may declare all Your works.
Psalm 73:27-28
May God Continue to Bless And Guide You
Richard L. Crumb
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