Common misconceptions on the doctrine of predestination, and responses from Romans
Of all the doctrines that God has revealed to us in scripture, sadly, the doctrine of Predestination has caused so much tension and animosity between those who should be united in love because of their faith in the Lord Jesus.
Most of this conflict is the result of two concerns;
Firstly, a concern for God’s character, because this doctrine seems to portray God us unjust, unfair, unloving, etc., and
Secondly, a concern for the gospel, because this doctrine seems to undermine the simple call to “repent and believe the good news!” in light of God’s promise to rescue all who believe in him, while holding all those who reject Jesus accountable for their response.
And although Paul acknowledges both questions in verses 14 and 19 of Romans 9, his answers are not as satisfying as many would like, especially since Paul answers the second question by simply saying, “But who are you, a mere human, to talk back to God?” (Romans 9:20)
When we discuss this doctrine, we would be wise to acknowledge that ‘predestination’ is clearly stated in scripture, along with the concept of ‘election’ that communicates a synonymous theological truth. The following New Testament texts show us how commonly they appear; Matthew 22:14; Matthew 24:22, Matthew 24:24, Matthew 24:31; Mark 4:11–12; Luke 10:21–22; 18:7; John 15:16, 19; Acts 4:28; 13:48; Romans 8:29–30, Romans 8:33; Romans 9:6–23; Romans 11:5, Romans 11:7, Romans 11:28; Romans 16:13; 1 Corinthians 1:27–28; Galatians 1:15; Ephesians 1:4–5; Colossians 3:12; 1 Thessalonians 1:4; 2 Thessalonians 2:13; 2 Timothy 2:10; Titus 1:1; James 2:5; 1 Peter 1:2; 2:9; 2 Peter 1:10; 2 John 1, 13; Revelation 17:14.
As one author has said, “The Holy Spirit was not ashamed of this doctrine when he inspired the writing of God’s word; neither should we be ashamed of it.”
And we should also acknowledge that God does not reveal these truths to confuse us, but to comfort us in our faith. So as we consider these difficult doctrines, think, “How does this truth comfort me, as a believer?”
We must also recognise that it’s not so much that the doctrine exists in scripture that’s the problem, but how we interpret these passages that is the main cause for confusion. In particular, a misunderstanding of how God’s sovereignty relates to human responsibility, causing many to reject this doctrine before they understand it.
As we consider some misconceptions in light of Paul’s letter to the Romans, we must be humble enough to say with the great prophet, Moses;
‘The secret things belong to the Lord our God, but the things revealed belong to us and to our children forever, that we may follow all the words of this law.’ (Deuteronomy 29:29)
To say with king David;
‘My heart is not proud, Lord, my eyes are not haughty;
I do not concern myself with great matters or things too wonderful for me.’ (Psalm 131:1)
And to say with the Apostle Paul, after he considered the doctrine of predestination alongside human responsibility in Romans 9–11;
‘Oh, the depth of the riches of the wisdom and knowledge of God!
How unsearchable his judgments, and his paths beyond tracing out!’ (Romans 11:33)
To help us better understand this doctrine, below are some common misconceptions that Paul answers in the letter to the Romans, that we pray will help us to see the way Paul upheld the complementary truths that God is sovereign over all things, including our salvation, without undermining human responsibility, or our place in his mission, at all.
These questions have come out of a book written by Ray Galea on Romans 8, From Here to Eternity: Assurance in the face of sin and suffering, published by Matthias Media.
If God predestines, I don’t have to worry about the lost.
“I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were cursed and cut off from Christ for the sake of my people, those of my own race, the people of Israel.” (Romans 9:2–4)
If God predestines, I don’t have to evangelize because all God’s elect will be saved anyway.
“How, then, can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them? And how can they preach unless they are sent? As it is written, ‘How beautiful are the feet of those who bring good news!’” (Romans 10:14–15)
If God predestines, how can he blame us for our response to him?
“One of you will say to me: ‘Then why does God still blame us? For who is able to resist his will?’ But who are you, a human being, to talk back to God? ‘Shall what is formed say to the one who formed it, “Why did you make me like this?”’ Does not the potter have the right to make out of the same lump of clay some pottery for special purposes and some for common use?” (Romans 9:19–21)
If God predestines, I don’t have to pray because it makes no difference.
“Brothers and sisters, my heart’s desire and prayer to God for the Israelites is that they may be saved.” (Romans 10:1)
If God predestines, I can remain ignorant or proud.
“I do not want you to be ignorant of this mystery, brothers and sisters, so that you may not be conceited: Israel has experienced a hardening in part until the full number of the Gentiles has come in…” (Romans 11:25)
If God predestines, then he is unfair.
“What then shall we say? Is God unjust? Not at all! For he says to Moses,
‘I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.’” (Romans 9:14–15)
If God predestines, then people are in hell because they are not chosen.
“For we have already made the charge that Jews and Gentiles alike are all under the power of sin. As it is written:
‘There is no-one righteous, not even one; there is no-one who understands; there is no-one who seeks God.
All have turned away,
they have together become worthless;
there is no-one who does good, not even one…’
“There is no difference between Jew and Gentile, for all have sinned and fall short of the glory of God…” (Romans 3:9b–12, 22b–23)
30 What then shall we say? That the Gentiles, who did not pursue righteousness, have obtained it, a righteousness that is by faith; 31 but the people of Israel, who pursued the law as the way of righteousness, have not attained their goal. 32 Why not? Because they pursued it not by faith but as if it were by works. They stumbled over the stumbling stone. (Romans 9:30–32)
Predestination in the order of the epistle of Romans.
It’s very important to note that before Paul outlines God’s electing love in Romans 8 and 9, he has already taken us to the cross, where God has demonstrated his justice (Romans 3:25–26) and his love (Romans 5:8–10). While we might feel that a doctrine of God’s election is unloving or unfair, we are told to look to the cross, where God could not demonstrate more clearly that he is the definition of both love and justice. If the doctrine of predestination makes us conclude that God is unjust of unloving, we’ve misunderstood it.
At its core, this reminds believers that God holds us and gives us assurance, because our salvation is a work of God in us, expressing itself through our faith in him, held by God’s grace toward us, even as we work together to remain faithful to him.
People often react negatively to this doctrine because it seems to stain God’s image, making him seem biased or unfair. However, in order to be faithful to what scripture says, we must be comfortable with the fact that God invites ‘many’ to himself and at the same time, has chosen ‘few’. As unreasonable as this seems, Jesus is unashamed to affirm this truth, “For many are invited, but few are chosen” (Matthew 22:14), which should teach us that we are dealing with an antinomy here (statements that seem to be contradictory, but are complementary), not a contradiction in truth. If we don’t understand it, it’s because of the limitations of our own understanding.
This does not answer all our questions, but it does reaffirm the fact that God is sovereign over our salvation, while we are also held responsible for how we respond to Jesus. And in all this we must continue to affirm that God does not create people for hell, nor is he responsible for their condemnation, since those who reject the gospel do so willingly, because they sin wilfully.
The mystery (or ‘tension’) is in how we can be accountable for our actions while and God is sovereign over it all. However, these truths are proclaimed and affirmed throughout scripture, so that God’s sovereignty is never spoken of in a way that undermines human responsibility, and human responsibility is never spoken of in way that undermines God’s sovereignty.
As has already been stated, we need the humility to say, as did the Apostle Paul when he reflected on God’s sovereignty and human responsibility in Romans 9 – 11,
33 Oh, the depth of the riches of the wisdom and knowledge of God!
How unsearchable his judgments,
and his paths beyond tracing out!
34 “Who has known the mind of the Lord?
Or who has been his counsellor?”
35 “Who has ever given to God,
that God should repay them?”
36 For from him and through him and for him are all things.
To him be the glory forever! Amen.
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