The Most Common Objections to the Doctrine of God’s Decree

1.) Foreordination is inconsistent with man’s free agency. An act does not have to be uncertain to be free. A free act may be certain (i.e. established as certain within God’s decree). An act that is foreknown is as certain as one that is foreordained. If it were possible to have an act foreknown but not foreordained, it would not preserve any more of man’s free agency. An act is foreknown by God because He has foreordained it, it is not foreordained because he foreknew it. (See Luke 22:22; Matt. 26:24; Jn. 6:70, 71; 13:2, 27.) 2.) The Foreordination of the Fall (or Decree to Permit Sin) is Inconsistent with God’s Holiness. Even if He has not fully disclosed it to us, God has a righteous and holy purpose for allowing His rational creatures the free agency to fall from a state of unconfirmed holiness. He is not the author of sin; the judge who pronounces the sentence is not responsible for the sinful response after the verdict is pronounced. The parent who puts the child to bed is not responsible for the tantrum that ensues. God predestined the crucifixion of His only begotten Son, but God was in no way responsible for the wicked acts of the men who caused Christ’s sufferings (see Acts 2 and 4). Foreordination establishes the certainty of a fact, but does not make God the author or “compeller” of the decreed behavior. 3.) Foreordination Destroys all Motivation for Exertion. Opponents of the doctrine of foreordination have drawn a caricature of the truth by suggesting the following: “If all is foreordained, then let’s sit back and relax. We don’t need to do anything, it will all come to pass.” The above false assumption supposes that God has determined the end without respect to the means (or without respect to the means of accomplishing the end). It is a fact that the end is always reached by the use of means (whether the end is righteous or wicked, it is reached by the use of means). God has purposed the things that shall come to pass in history through the acts of individuals. From God’s standpoint, everything is certain and secure. From our standpoint, it is possible to wander from God’s will into disobedience. As believers it is possible to turn against God’s will and experience His discipline as a result. Through rebellion and unbelief, we may stray from God’s best for us. The fact that something is sure to come to pass (because it is foreordained and promised by God) may act as a motive to pursue it rather than a reason to neglect it (see Heb. 6:11, 12; 2 Peter 1:1-11; Acts 27). The stronger the hope of success, the greater the motive there is to exert oneself. Where the hope of success is the least, the motive to exert oneself is the weakest. (The greatest missionary evangelists have believed in God’s sovereign grace. They spent their lives exerting themselves for what they were sure God would bring to pass.) 4.) Foreordination is Fate or Fatalism, it Makes Men “Robots.” Scoffers reason as follows, “If everything is going to come to pass as God has planned it, then we are locked into a certain, inescapable fate.” Is it accurate to say that there is no difference between fatalism and foreordination as far as the certainty of events is concerned? Oddly enough yes – both preach the certainty of events. BUT, fatalism comprehends no goal. Fatalism says such in such was going to happen, “no matter what.” The operation of the “laws” of fate have no soul. They only encompass the unintelligent linking of events. Fatalism has no personal plan behind it that is designed to manifest God’s attributes and perfections through man’s salvation. By contrast, foreordination involves an all-wise, all loving Father who is responsible for events in their sequence and for their accomplishments. The unfolding of providence will prove to be the perfect exhibition of the divine perfections. God’s infinite wisdom will on the last day be evident in His design for mankind and creation. Fatalism leads to despair and an amoral, cynical perspective. Foreordination leads to filial confidence in the Father who is truly eternal and true to His gracious covenant. Foreordination leads to humility in the presence of God who works all things according to the counsel of His will. (God’s sovereignty is also a warning to the impenitent that comprehensive judgment and punishment is sure to come to those who do not receive God’s salvation.) 5.) Divine Foreordination Makes our Actions Less Important. Just the opposite is true. This brief life involves the daily principle of sowing and reaping. Foreordination makes our actions exceedingly important. In essence God really confirms our choices. The real efficiency of second causes (means) is in the hand of God. He alone establishes the work of our hands. He alone confirms or nullifies the plans of men. Our absolute dependence and moral accountability ought to make us cling to God. Bible believing Christians know that God is ever-present, almighty and that He powerfully controls events so as to accomplish His purposes in the elect. (His love, protection and wisdom are with them.) 6.) How can we Trust in a God who has Foreordained the Damnation of the Majority of Mankind? Wouldn’t that fact Engender an Insurmountable Suspicion toward Him? God’s character can only be understood by those who have tasted redemption. The redeemed know their ill-desert. They understand their depravity and former enmity toward God. They know that their sins made them deserving of condemnation. But, they have seen the glory of God in the face of Christ. It is futility to attempt to understand God’s foreordination unless one is a born again Christian. Apart from regeneration, the creature will always allow his enmity to condition his reasoning processes. He will always side with the interests of the rebellious creature against the interests of God’s glory. Illustration: We could compare the high doctrine of foreordination to a high mountain with a fence and gate around it. No one is permitted to explore the mountain so as to gain understanding UNTIL he deals with Jesus Christ who is the Keeper of the gate. Christ only lets believers through the gate. Foreordination never kept anyone out of heaven. In fact, without foreordination, no one would savingly believe upon Christ so as to be made an heir of eternal life. 7.) The Doctrine of Foreordination brings us no Comfort when we see Wholesale Wickedness, Suffering and Injustice in the World. When we see evil abounding, tragedies, injustices, victimization, it may prompt us to think disturbing thoughts about God. For we reason that our God who knows all and foreordains all, “could have prevented these horrible things!” “Where is His goodness now?” “If He doesn’t approve of this, why did He let it happen, much less foreordain it?” God has righteous purposes for granting men a brief season to exercise their free agency and to express their wickedness. Very soon, God will again invade human history. Then He will restrain evil and publicly judge those who practice it. Every person will prove to be an eternal object lesson to the watching universe (either a vessel of mercy or of wrath, Rom. 9). Our problem with God’s sovereign permission of evil rises out of our objection that says in effect, “God ought to live in time as we do, instead of in eternity.” “He ought to make the goodness of His character evident to us in everything He decrees.” Our problem is that we are insisting that God demonstrate His righteousness, holiness, justice and goodness in every human event. We want Him to make it so plain to us that we can see it and approve of it. We want the events He decrees to be compatible with our sense and reason. Like Habakkuk, we hate to wait. We lack the faith to wait until He brings His perfect consummation to history. There are countless acts in history where God has overruled evil for good (i.e., story of Joseph). 8.) If God Foreordained the Acts of Wicked Men, then how did the Men have a Choice in the Matter? Foreordination renders certain an act to be performed by person. Foreordination does not compel the person to perform the act. Men are at liberty to do what they desire. God does not coerce them. Man is a responsible free agent who originates his own sinful acts. Sin is transgression of God’s law and is disobedience to the Lawgiver Himself. God does not influence men to sin against Him. Men who freely choose to not retain God in their thoughts will carry out their depraved desires and (apart from God’s grace) will continue toward destruction. God’s providence directs all of His creatures. He puts limits upon all men. He limits the activities of the wicked to operate within certain boundaries. God’s providence does not violate the laws of men’s natures. When God chooses to withhold His restraining grace, He Himself does not make the sinner more sinful. The sinner out of his own volition and desire moves further toward a depraved mind God’s providence may bring or permit circumstances which accelerate the sinner’s blindness and self-hardening (i.e., Pharaoh, Rom. 9). Illustration: The same sunshine that softens wax, hardens clay – the reason lies in the difference of their natures. Regeneration is the only example of God “violating” the law of a man’s nature. When He brings about the new birth, He sovereignly implants a whole new principle from which springs new behaviors. CONCLUSION The doctrine of foreordination is a comfort to the believer. The doctrine reassures him that every aspect of his life is under God’s care and wisdom. Thus, this truth argues for a greater degree of entrusting oneself to God. When rightly understood, it stimulates in us prayerfulness, dependence, thanksgiving, and waiting upon God. It is a doctrine that humbles us. It makes us cry for more grace to incline our hearts after God’s will. Foreordination reminds us that all we are in ourselves is sin. Whatever is done by the “new man” constitutes an activity that belongs to the power of the new nature – the nature energized by the grace of God’s Spirit. This doctrine should move a believer to consolation, humility and diligence. There is not a chance that a natural man will begin to do good or begin to do that which is pleasing to God. We are absolutely dependent upon the Creator. The unbeliever is as well, but does not acknowledge that truth.

What is the Actual Purpose of the Cross

EX. W.W.J.D.? versus W.D.J.D.? (What Did Jesus Do?) Yes, Scripture commands us to follow His example, but the power to do so is from His cross! (Phil 2:5ff; 1 Pet 2:21; 1 Jn 2:6). Scripture always describes Christ’s work as effectual. Hebrews 9:28 – By His death as sin-bearer, there was an effectual removal of the sins that were laid upon Him. John 10:27-30 – By His death, Christ secured the eternal safety of those given to Him by the Father. “They shall never perish.” Isaiah 53:10, 11 – By giving Himself as a guilt offering, Christ would justify the many bybearing their iniquities. He would be satisfied as a result of seeing “His seed.” Seed refers to the spiritual “offspring” purchased by His death. (See also Heb 10:10, 14; Rev 5:9, 10.) Because Christ’s death is effectual, one must not confuse the offer of the cross with God’spurpose in the cross. The offer is to be taken to every creature (Mark 16:15). The good news is to be preached to every person, “be reconciled to God” (2 Cor 5:20). When men reject the Substitute who suffered for sinners, and prefer to stay in their unbelief, it does not mean that one bit of Christ’s work was in vain. God’s sovereign purpose in the cross is not made to depend upon man’s fickle will (man’s will is enslaved and corrupted). Mankind, by sinful self-determination, does not mold God’s purpose in the cross. God’s revealed will (or command) is that all men everywhere believe and repent (Acts 17:30).God expresses His love, stating that it is His desire for all men to be saved (1 Tim 2:4; 2 Pet 3:9). The legitimacy of this universal offer of salvation is NOT nullified by the fact that God has a sovereign plan to save the elect. Eph 5:25-27 I. Christ’s death was motivated by His love for the church. 1. Why is His church referred to as His Bride or Wife? (The church is the Father’s gift to Christ. God chose a Bride for His Son. Marriage is the most intimate relationship we know of. It show Christ’s loving headship over His redeemed.) 2. What is Christ’s motivation for laying down His life for His Bride? (It is His love for her.) 3. Does the laying down of His life produce the possibility of some outcome OR does it effectually produce the outcome itself? (The language in the Greek involves the subjunctive mood used in a purpose or intent clause. This means that the laying down of His life was to bring about a particular effect. See the list of things guaranteed in question #4.) 4. What does His death for His Bride accomplish? (Sanctification, cleansing, holiness, blamelessness and glory.) 5. What does the metaphor, “Without spot or wrinkle” mean? (It pictures the spiritual perfection of the glorified church.) 6. As you look at Eph 5:25-27, would you say that Christ is laying down His life for specific individuals previously known and loved? (Or) That He is laying down His life without a specific people in mind? (Another way to phrase this question is as follows: “Can God legitimately offer His redeeming love universally to sinners IF He has a sovereign plan behind it that guarantees it will sanctify those chosen to make up the Church? Our passage in Eph 5 joins God’s electing love to His redeeming love. NOTE: There are a number of passages that place the universality of the offer of salvation next to a passage that teaches God’s sovereignty over salvation: See – Matt 11:27-30; Jn 6:37ff.) 7. Why must salvation have God’s sovereignty behind it? (Because of man’s lost, rebellious, spiritually dead condition – Eph 2:1-3. Is the natural man simply spiritually unconscious, OR, is he more accurately described as “dead at the bottom of the sea with his heart eaten out by a shark?” Only a spiritual “resurrection” can avail to restore him to life. The granting of spiritual life is likened to a resurrection in which God takes the initiative (Eph 2:5, 6; Col 2:11-14). John 17:1,2, 6, 9, 17-20ff. II. Christ’s death secures eternal life for those given to Him by the Father. 1. (v. 1, 2) What is the purpose for which Christ has authority over all mankind? (That He might give eternal life to all those given Him by the Father. Are these specific individuals that are given to Him?) 2. (v. 6) What does this phrase mean, “Thine they were. . .?” (By reason of election, they belonged to the Father. Remember the decree of election is behind the gift of the Church to the Son – the Father gave them to Christ. It is impossible for an elect person over the age of accountability to die before he finds Christ as Savior. Consider that angels protect those who will inherit salvation – Heb 1:14.) 3. (v. 9) What does it mean, “I do not ask on behalf of the world?” (Remember that this is Christ’s “high priestly” prayer. He is not simply praying for the welfare of people, He is asking for their eternal life based upon His soon to come sacrifice. Note that Christ’s intercession is always PRIESTLY, that is He pleads the merits of His blood, and He does so for the elect – Rom 8:33, 34. What is unique about Christ’s intercession as a Priest in Jn 17 is that never has a priest in the history of the world interceded based upon His own shed blood – Heb 7:27; 9:14; 10:10-14. Note that the entire Trinity is active in our salvation (the Father elects, the Son redeems by His blood, the Spirit regenerates, applying the benefits of Christ’s death to the believer). Also note that some aspects of salvation are timeless (election, foreordination, predestination), and some aspects of our salvation begin in time (justification, regeneration, etc., see Rom 8:29, 30). 4. (v. 19) What does it mean, “For their sakes, I sanctify Myself?” (Jesus was sinless, impeccable, and immutably holy, why then is He said to “sancify Himself?”. Remember the context of Jn 17. This is the prayer just before Gethsemene. Jesus is “setting Himself apart” for His atoning work on Calvary that is soon to follow. Note, for the joy set before Him, He endured the cross – Heb 12:1-3). 5. (vv. 20-26) What are the guaranteed results of Jesus “sanctifying Himself on their behalf?” (NOTE the effects that are brought about as the Son asks the Father to do these things for those given to Him – the Son is asking for these things based upon His atoning work soon to follow His prayer. The prayed-for effects of His atonement are described in vv. 20-26: sanctification, believing through the Apostles’ word, being unified in Christ, being with Christ in heaven and seeing His eternal glory, knowing the Father, and knowing experientially the love that exists within the trinity.) 2 Cor 5:14-17 III. Christ’s death obtained the obedience of all believers. 1. (v. 15-17) Did the cross secure anything connected to the believer’s obedience to Christ? (YES! Note the effect of His death upon the believer’s motivation for living; he no longer lives for himself.) 2. (v. (14, 15) Does the Apostle use any “qualifiers” with the word all? (Yes, the all make up a class of individuals who “died when Christ died.” Additional qualifiers include references to “us” and “we”-- these refer only to those who have been reconciled to God. Thus the “all” comprises the saved.) 3. What does it mean when it says a person DIES WHEN CHRIST DIES? (Note the other passages that teach “co-crucifixion” – see Rom 6:5, 6; Gal 2:20. Also note that the effect of dying with Christ is described in 5:15-17.) 4. Is it accurate to say that Christ’s death SECURED the death of the believer? (Yes, we may accurately say that “Christ died for all who died when He died.” According to John MacArthur, only by hermeneutical gymnastics can a person avoid drawing this conclusion from the text. The “death” of the believer with Christ is defined in verse 15 and the first part of verse 14. Christ’s love governs and controls every true child of God – there is no exception, this is common to every Christian.) 5. (v. 14) Paul says “having concluded” or “thus we judge” because the love of Christ exertsconstraining power. The Apostle Paul has concluded that Christ’s death didn’t just place believers under obligation to be Christ’s servants, it secured this devotion! WHY? Because believers died in Christ when He died on Calvary (Rom 6:4, 5). 6. (v. 14) Christ’s death was a wrathful death of condemnation, our death in Him was not, ours was an identification with our Substitute so that we would experience the benefits of His life and death and resurrection. His death in our place saves us from the second death. Note that the “all” in verse 14 is a class of individuals characterized by the effects produced in their lives (those effects include consecrated servanthood to Christ – see how many other effects of His death you can identify in vv. 14-21). The “all” is necessarily limited by what the Scriptures teach concerning the design of Christ’s death – this entails the actual purpose of the cross. Christ died for all who died when He died. Christ’s death secures our reconciliation to God, and the reconciliation secures a life of devotion to Christ and service to Him. Christ died that He might be Lord of His people. His people serve Him as Lord. They belong to Him and are devoted to Him. There is no distinction therefore between those for whom Christ dies and those whom He sanctifies (Heb 10:10; 1 Cor 1:30). In the mind of God, those whom the Father chose are so united to the Son that His death is their death and His life is their life. (This is the same argument used by the Apostle in Romans 6:5, 6; Gal 2:20; 1 Pet 2:24). The ultimate summary verse which encapsulates the exchange is 2 Cor 5:21. In that verse, the benefits of His life and death are freely given to the believer, because he is in union with Christ. According to 2 Cor 5:14, 15, those for whom Christ died REALLY DIE TO SIN and its dominion in their lives. Those for whom Christ died will have His death take effect in their lives. It is the genuine Christian who lives for Christ because he has become a partaker of Christ’s death and life (Heb 3:14). Saving faith and consecration to Christ are inseparably joined. By union with Christ, believers are transformed – they are “new creations” with new principles, new perspectives, new affections, new motivations. All of these new things are characteristics of the new creation, the old things have passed away. “Creation” refers to the greatness of the change wrought in us by Christ’s work – a change that has radically transformed our natures. The cross of Christ and His love to the saint is truly the source of power for a holy life of service to God.