Double predestination is a theological concept that builds upon the doctrine of predestination. Predestination is the belief that God, in His sovereignty, determined before the foundation of the world who would be saved and who would be condemned. Double predestination takes this a step further and asserts that God not only predestines some to salvation but actively predestines others to condemnation.
The doctrine of double predestination has been a point of controversy and debate within Christian theology for centuries. Those who hold to double predestination believe it most accurately represents the teachings of Scripture on God’s sovereignty and election. Critics argue it improperly impugns God’s character and diminishes human responsibility. Let’s take a closer look at what the Bible says related to this complex issue.
The Doctrine of Predestination
To understand double predestination, we must first grasp what the Bible teaches about predestination in general. Scripture clearly affirms that God predestines believers to salvation. Passages like Romans 8:29-30 lay out this doctrine: “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 among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.”
Here we see that God predestines those He foreknows to salvation, proceeding through the steps of calling, justification, and glorification. Other verses like Ephesians 1:5 and Ephesians 1:11 reinforce that God predestines believers to adoption and an inheritance in Christ according to His sovereign choice. This predestination unto salvation is not based on any foreseen merit in man, but wholly on God’s gracious election (Romans 9:11).
So Scripture clearly teaches God predestines some to salvation in Christ by His sovereign election. The controversy arises when considering how far this predestination extends. Does it include the predestination of some to condemnation and punishment for sin? Let’s examine what the Bible says.
Biblical Support for Double Predestination
There are several passages that can be interpreted as supporting double predestination. Here are some of the main ones:
1. Romans 9:6-24
In Romans 9, Paul discusses God’s sovereign election using the example of Jacob and Esau: “Though they were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of works but because of him who calls— she was told, ‘The older will serve the younger.’ As it is written, ‘Jacob I loved, but Esau I hated'” (Romans 9:11-13).
This passage teaches that God loved Jacob and hated Esau before they had done good or bad. Some see this as indicating God predestined Esau to condemnation without consideration of his works.
2. 1 Peter 2:8
“A stone that causes people to stumble and a rock that makes them fall.” They stumble because they disobey the message—which is also what they were destined for.”
Here Peter speaks of some who were “destined” to disobey the gospel message. Again, this is interpreted to mean God predestined them to unbelief and condemnation.
3. Jude 1:4
“For certain individuals whose condemnation was written about long ago have secretly slipped in among you. They are ungodly people, who pervert the grace of our God into a license for immorality and deny Jesus Christ our only Sovereign and Lord.”
Jude asserts there were some whose condemnation was predetermined long ago. They twisted God’s grace and denied Christ. Jude seems to attribute their response to God’s prior decree.
4. John 12:37-40
“Even after Jesus had performed so many signs in their presence, they still would not believe in him. This was to fulfill the word of Isaiah the prophet: ‘Lord, who has believed our message and to whom has the arm of the Lord been revealed?’
For this reason they could not believe, because, as Isaiah says elsewhere: ‘He has blinded their eyes and hardened their heart, so they can neither see with their eyes, nor understand with their heart, nor turn—and I would heal them.'”
Here John quotes Isaiah to explain why many did not believe in Jesus. He says it was to fulfill Isaiah’s prophecy that God would blind their eyes and harden their hearts to prevent belief.
5. 1 Thessalonians 5:9
“For God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ.”
In this verse, Paul contrasts appointment to salvation versus appointment to wrath, implying some are predestined to each fate.
So in summary, there are several passages that indicate God predestines people to condemnation or unbelief, not just salvation. Based on these texts, some conclude Scripture teaches double predestination – that election to salvation implies election to damnation.
Responses and Objections
However, there are good critiques of the view that these verses teach blanket double predestination:
1. Passages Primarily Address Salvation, Not Condemnation
Verses on predestination overwhelmingly focus on election to salvation. Condemnation is secondary. We should be cautious about making negative election equal in emphasis.
2. Other Factors Also Influence Condemnation
Scripture indicates unbelief can stem from hardness of heart or Satan’s influence, not just God’s decree (John 12:40, 2 Corinthians 4:4). Individuals are also held responsible for resisting the Holy Spirit’s conviction (Acts 7:51). While God may play a role in some people’s unbelief, it’s not the only factor.
3. God’s Choice Within Context of Man’s Sin
God’s election unto salvation is not based on any merit in man. However, condemnation is always presented in context of human sin and guilt. God condemns justly as a Judge, not arbitrarily.
4. God “Desires all to be Saved” (1 Timothy 2:4)
If God predestined people to hell unconditionally, it’s hard to reconcile with His stated desire for all to come to repentance. There is tension between God’s sovereignty and His benevolent, merciful character.
5. Potential for Antinomianism or Fatalism
Some argue double predestination promotes passivity – “If I’m elected to salvation or damnation, what does it matter how I live?” Scripture responds by asserting both God’s sovereignty and man’s responsibility.
So in summary, while several verses can be interpreted to support double predestination, there are also good biblical reasons to question whether this is explicitly taught and accurately represents God’s character. There is room for interpretation and disagreement among faithful Christians holding a high view of Scripture.
Perspectives Within Christian History
Understanding how this doctrine has been viewed historically can help us evaluate it. The early church did not devote extensive attention to predestination in general. Some church fathers, like Augustine, taught predestination to salvation but did not make definitive claims about negative predestination.
Double predestination became more prominent in the thought of figures like John Calvin during the Reformation period. Calvin and other Reformed theologians argued it was most faithful to Scripture and a necessary corollary to God’s election. The Calvinist Westminster Confession encapsulates this perspective: “God from all eternity did, by the most wise and holy counsel of his own will, freely, and unchangeably ordain whatsoever comes to pass…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.”
However, double predestination has also frequently met opposition and criticism within the Christian tradition. Groups like the Lutherans and Arminians rejected it, arguing it impugned God’s character and diminished free will. Today, it remains a disputed doctrine, affirmed by some Calvinists but opposed by other Protestants, Catholics, Eastern Orthodox, and others. There is no universal consensus on double predestination within the diverse traditions of the Christian faith.
Pastoral Implications
This is a complex biblical issue with significant pastoral implications worth considering. Here are a few suggested principles:
– Scripture should drive our perspective, not historical traditions. Yet church history helps us see diverse views within orthodoxy.
– We should avoid dogmatism and humility recognize godly Christians interpret these texts differently. Unity around the gospel is more fundamental than agreement on this issue.
– Predestination brings comfort and assurance for believers, but can raise disturbing questions for unbelievers. We should apply this doctrine pastorally and with grace.
– God’s sovereign election and human responsibility are both profoundly biblical truths. We should hold these in tension rather than denying either.
– The character of God seen in Christ should guide how we understand difficult doctrines like double predestination. We must avoid conclusions that undermine God’s love.
In summary, there are good biblical arguments on both sides of this issue. Christians should thoughtfully examine the Scriptures and consider perspectives within the diverse traditions of church history. Most importantly, we must apply this doctrine with pastoral sensitivity, maintaining unity around the gospel.