Audio Transcript

Happy Friday, everyone. I mentioned last year, back in APJ 1720, that in our emails, the most asked-about chapter of the Bible is Romans 9. It’s not even close, and understandably so: the chapter raises a truckload of theology questions. And within that chapter, Romans 9:22 is the most mentioned text, the most asked-about verse in our entire inbox, because that verse raises the difficult but necessary topic of predestination and double predestination, or reprobation — the divine design of “vessels of wrath prepared for destruction” (Romans 9:22). It is a sobering text raising many questions — relevant and important questions.

We’re not in that text, but we are back to the theme of double predestination through a different text, in a question from a listener named Josh. “Dear Pastor John, thank you for all the resources for people like me, seeking Bible answers. I have a question about 1 Timothy 2:4, and how it, when read in context, pertains to the doctrine of double predestination. To me, double predestination seems a logical result of the doctrine of predestination. This verse seems to refute it. How do double predestination and this verse hold up together? Also, if addressing 1 Peter 2:8 would be applicable, I would appreciate that as well. My understanding of one verse contradicts my understanding of the other. I know the Bible is cohesive, but I’m unsure how to reconcile these texts.”

Yes, the Bible is cohesive, it is coherent, it has integrity — and that’s a good assumption to start with. First Timothy 2:4 has been perceived for centuries as a problem, not just for double predestination, but for any predestination or any unconditional election of who will be saved.

So, let me say a word about double predestination (since it’s brought up in the question) and then show how I think 1 Timothy 2:4 is not a contradiction of predestination or double predestination.

Some Predestined to Believe

Predestination refers to God’s appointing the final destiny of a person before creation. So, for example, Ephesians 1:4–5 says, “[God] chose us in [Christ] before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will.” So God assigns, or destines, the elect for adoption; that’s the destiny. He plans for his chosen ones before creation. Hence, the term pre-destined — destined beforehand for adoption.

These predestined ones always correspond in real life with those whom Jesus calls to himself and those who believe on Jesus and are justified by faith. And we know that the predestined and the believers always correspond because of Romans 8:30, which says, “Those whom he predestined he also called, and those whom he called he also justified.” And we know that justification is by faith and no other way. So those are believers. Those whom he called he brought to faith and justified, and those whom he justified he glorified.

“Human beings are morally accountable, even though they do not have ultimate self-determination.”

So, the predestined ones and those who are justified by faith in Jesus are always the same group. Because God not only predestines, but he also calls people to himself, and brings them to faith, and justifies them, and finally glorifies them. There are no predestined ones who do not believe, and there are no believers who are not predestined. God is sovereign in the whole process of salvation — beginning to end, eternity to eternity, in every aspect of it.

Some Destined to Disobey

Now, the term double predestination is used to refer to the fact that if God destines some for salvation and adoption, then he passes over others, so that their destiny is judgment and not salvation. Now, some people think we should not call this passing over a second predestination, since the Bible does not speak of it that way. And I would agree that we at least shouldn’t make a focus out of what the Bible does not make a focus.

But in fact, while not using the word predestined for unbelievers who perish, the Bible does refer to the reality of it. And it’s not just a logical deduction. Sometimes this gets a bad rap because they say, “There you go applying your crusty, wooden, cold logic, which the Bible doesn’t do.” Well, forget that. We’re not talking about a logical deduction here — we’re talking about texts.

For example, consider these three texts. First Peter 2:8, the one that was mentioned, refers to those who “stumble because they disobey the word, as they were destined to do.” Romans 9:22 refers to those whom God “endured with much patience” — namely, “vessels of wrath prepared for destruction.” Proverbs 16:4 says, “The Lord has made everything for its purpose, even the wicked for the day of trouble.”

Now, each of those texts needs careful attention and true interpretation. But my effort over the years has yielded the fact that I think they do in fact teach that God plans the destiny of each person, whether judgment or salvation. And that, of course, is very controversial. But it’s also very important.

I mean, think of it. It’s not marginal. Think of what it says about the sovereignty of God either way, or about the nature of saving grace and its power — its sovereign effectiveness. Think about the implications for prayer and evangelism and assurance and so many other things. This is not a marginal issue, as though you could just shunt that aside and say, “We’ll just talk about other things.”

‘Free Will’ or Sovereign Grace?

Now, the primary objection to this biblical teaching of predestination — whether you call it single or double — is that it seems to result in people being punished when they are not morally accountable. So this seems to be unjust. It seems unjust to people and unjust in God. The alternative view says that God does not decide anyone’s destiny before they exercise their ultimately self-determining free will.

The assumption of this alternative view is that a person cannot be morally accountable unless each one has ultimate self-determination — which is usually called “free will,” but “[ultimate self-determination” is the crucial definition. The text that most often is appealed to for this view (which is not my view, I’m not in favor of this) is 1 Timothy 2:4, which Josh specifically asked about. It says God “desires all people to be saved and to come to the knowledge of the truth.” Then the inference by those who read it is drawn from this verse that God cannot choose only some to be saved because he desires all to be saved.

Now the problem is this: both interpretations admit that God prioritizes something above his desire for all to be saved — because not all are saved. Something restrains God from saving all. And one view says that what restrains God is that he prioritizes ultimate human self-determination above saving all. Better to have some perish than that all should be deprived of ultimate self-determination (usually called “free will”).

The other view (this would be my view) says that what restrains God from saving all is that he prioritizes the glory of the freedom of his sovereign grace above saving all. Better that some perish than that the freedom and greatness of God’s grace be diminished.

God Grants Repentance

So the question is, Which of these two explanations is the biblical explanation of why God doesn’t save everybody? Is it God’s commitment to ultimate human self-determination? Or is it God’s commitment to his own freedom and the glory of his predestining grace?

Now, that’s a massive question. But let me give one pointer from inside Paul’s letters to Timothy. I’m very, very jealous here not to be controlled by a system. I know that whatever view you have, it is very easy to be controlled by other truths besides the text you’re dealing with, rather than looking in the context to see what it really means. So, I want to stick with these — what are called the Pastoral Letters of Paul. Let’s just take 1 and 2 Timothy and show how close the language is between 1 Timothy 2:4 and 2 Timothy 2:25.

So in 2 Timothy 2:24–25, Paul uses language like this. And what’s close about it is the phrase “coming to a knowledge of the truth” in both texts. But here’s what he says:

The Lord’s servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil, correcting his opponents with gentleness. God may perhaps grant them repentance leading to a knowledge of the truth.

That’s the same phrase as in 1 Timothy 2:4. Now, what seems clear to me from this verse is that Paul does not believe in ultimate human self-determination when it comes to the all-important act of repentance. In this verse, repentance does not ultimately depend on human self-determination; it depends on the free gift of God to a person in the bondage of sin and Satan. “God may perhaps grant them repentance leading to a knowledge of the truth” (2 Timothy 2:25).

“Human beings are morally accountable, even though they do not have ultimate self-determination.”

Therefore, within these two letters of Paul to Timothy, he shows that what keeps God from doing what he at one level desires to do — namely, save all — is not his commitment to ultimate human self-determination. No one is saved unless God grants repentance. Repentance is not the product of ultimate human self-determination. It’s a gift of God.

Predestined and Accountable

Here’s the paradox — not a contradiction, a paradox. Lots of people try to make this out to be a logical contradiction. It’s not. It runs through the whole Bible. Human beings are morally accountable, even though they do not have ultimate self-determination. There is no injustice with God (Romans 9:14). No one is punished who does not truly deserve to be punished. And the measure of the punishment is always in righteous proportion to the measure of the evil. Though God predestines who will be saved and who will not be saved, no one comes into judgment who does not deserve judgment.

This is not a logical contradiction, which so many try to make it out to be. It is a mystery. I don’t think the Bible makes plain how both of these truths — God’s sovereignty and man’s accountability — are in perfect compatibility. But the whole Bible testifies to both truths. They are compatible. The Bible teaches the truth of both. And they are profoundly important to embrace for the good of our souls, and for the integrity of God’s word, and for the health of the church, and for the advancement of God’s mission, and for the glory of God’s grace.

“Sir, we wish to see Jesus.” Little did they know how well they spoke — not only for themselves, but for the whole human race.

John 12:20 reports that “some Greeks” had come to worship in Jerusalem for that fateful Passover leading up to Jesus’s crucifixion. They approached his disciple Philip, who told another disciple, Andrew. Together, the two came to their Master with the request of the Greeks “to see Jesus” — to which Jesus gave this spectacularly unexpected response:

The hour has come for the Son of Man to be glorified. Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.

That was not the answer they were expecting — the disciples or the Greeks. But their wish to see Jesus was not rejected but redirected. It was an admirable wish, profoundly so — and if they remain in Jerusalem for the week, they will soon see the most important sight of him, crushing as it at first will be. His time has come to be “glorified” — which will not mean leading a charge to overthrow Rome and seize the crown, but laying down his life. Like a grain of wheat, he will not bear much fruit unless he first dies.

These Greeks will indeed see him, and glimpse a sight far greater than they could have anticipated or imagined — far more horrible, and far more wonderful. They will witness the depths of his humiliation that will prove to be the very height of the glory of the one who truly
is David’s long-promised heir to the throne, as shocking and unexpected as it will be.

And as they see him — in his divine and human excellencies, united in one person, and
culminating in the cross and its aftermath — they will have all they wished and more in the request they made expressing the deepest longing of every human heart.

Infinite Abyss

Famously, Blaise Pascal wrote in his Pensees of “the infinite abyss” in the human soul that we try to fill with all the wonders and the worst this world has to offer.

There was once in man a true happiness of which there now remain to him only the mark and empty trace, which he in vain tries to fill from all his surroundings, seeking from things absent the help he does not obtain in things present. But these are all inadequate,
because the infinite abyss can only be filled by an infinite and immutable object, that is to say, only by God Himself.

So also the great Augustine, more than twelve centuries before Pascal, had spoken of the great, undeniable restlessness of the human heart, until finding its rest in God: “You have made us for yourself, O Lord, and our heart is restless until it rests in you.”

Moses, seeking to leverage God’s remarkable favor on him, was so bold as to ask to see God’s glory. God permitted him a glimpse of the afterglow of divine beauty, not his face, and Moses made no complaints. Yet redemptive history was not done at Sinai. Centuries would follow. The kingdom would be established in the land, and decline. Human kings would rise and fall, and the nation with them. And the same Gospel in which the Greeks expressed their wish to see Jesus opens with one of the most stunning claims possible:

The Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.

The desire to see Jesus was far more profound than these Greeks could have guessed. They wished for amazement in the presence of someone great. And what they got instead anticipated the heavenly vision the apostle John would receive while in exile on the isle of Patmos.

Behold the Lion

In John’s vision, none in heaven, or on earth, or under the earth, is at first found worthy to open the scroll of God’s divine decrees of judgment (for his enemies) and salvation (for his people). Sensing the weight and importance of the moment, John begins to weep — perhaps even wondering if his Lord, the one who discipled him, the one to whom he’s dedicated his life as a witness, is not worthy. One of heaven’s elders then turns to him, and declares, in Revelation 5:5,

Weep no more; behold, the Lion of the tribe of Judah, the Root of David, has conquered, so that he can open the scroll and its seven seals.

Having heard the good news, John turns to look — and what does he see? Not a lion. He says in verse 6:

I saw a Lamb standing, as though it had been slain, with seven horns and with seven eyes . . . .

We might mistakenly assume this was a disappointment, that John, hearing “Lion,” experienced some letdown to see a Lamb. But that is not how John reports it. This Lamb is no loss. The Lamb is gain. The one who was just declared to be the only one worthy is no less the Lion of Judah. He is also the Lamb who was slain. The Lion became Lamb without ceasing to be Lion. He did not jettison his lionlike glories, but added to his greatness the excellences of the Lamb. He is a Lamb standing — not dead, not slumped over, not kneeling, but alive and ready — with fullness of power (“seven horns”), seeing and reigning over all (“and seven eyes”).

So too for the Greeks in John 12 who wished to take counsel with the purported Messiah and Lion of Judah. Whatever disappointment they experienced in the moment in not having their immediate request fulfilled, and whatever devastations they endured on Good Friday as they watched in horror, it all changed on the third day. Then their wish, and perceptive inquiry, was answered beyond their greatest dreams — not just Messiah, but God himself, the very Lion of heaven. And not just divine, but the added lamblike glory of our own human flesh and blood,
and that same blood spilled to not only show us glory but invite us into it — Jew and Gentile, Greek and Barbarian.

Looking to Jesus

Plain as it may seem, the author of Hebrews provides profound direction for the human soul when he says, simply, “Consider Jesus”. This is not a one-time exhortation, but continuous counsel, for every day and at any moment. And again, at the height of his letter, drawing attention to the great cloud of witnesses, Hebrews charges us to “lay aside every weight and sin” and “run with endurance the race set before us, looking to Jesus, the founder and perfecter of our faith” (Hebrews 12:2). There is unmatched power in the Christward gaze.
As Jesus himself would soon say, in John 14:9, to the same Philip who relayed the Greeks’ request: “Whoever has seen me has seen the Father.”

Paul too, in one blessed flourish in 2 Corinthians 4, would celebrate, and commend,
the unsurpassed glory of the Christward gaze: “beholding the glory of the Lord [we] are being transformed into the same image from one degree of glory to another.” Unbelieving eyes have been blinded to “the light of the gospel of the glory of Christ, who is the image of God,”
but we, by the mercy of God, have eyes of the heart opened to “the light of the knowledge of the glory of God in the face of Jesus Christ.”

We might here speak of the manifest Christocentrism of the New Testament, and a kind of healthy asymmetrical trinitarianism in the Christian faith — “contemplating the Trinity through a christological lens,” as Dane Ortlund writes, “and Christ through a trinitarian lens.”
We wish to see Jesus. He is the interpretative key to the Bible, the pinnacle of history, and central in Christian preaching, evangelism, and sanctification, and so we fix our eyes on him. Biblical trinitarianism doesn’t constrain us to symmetrically parcel out our attention and focus to each of the three divine Persons, according to modern notions of fairness, balance, and equality. The New Testament is far from “fair” in this way. Rather, as humans ourselves, we receive a peculiar centrality of the God-man, as the one Person of the Godhead who has drawn near in our own flesh, taking our own nature, to no diminishing of the Father or Spirit, but precisely according to their plan and work to direct attention to Jesus.

“Sir, we wish to see Jesus” would be a happy refrain to echo at key junctures in the Christian life. Before morning Bible meditation: “I wish to see Jesus.” Before conversations with the unbelieving: “I wish them to see Jesus.” For pastors, preparing to preach, to imagine these words on the lips of our people: “Sir, we wish to see Jesus.”

Made for Him

We were indeed made for God — with an infinite abyss only he can fill, with a restlessness of soul satisfied in nothing less than him. And even more particularly, we were made for the God-man — for the greatness of God himself who draws near, in our own flesh and circumstances, in the person of Christ. The lionlike greatness of God in his divine glory is sweetened, deepened, and accented by his lamblike nearness and human excellencies. And his glories as the humble, meek, self-giving Lamb are enriched and magnified in the register of lionlike poise and majesty.

We wish to see Jesus — to know him as both great and near, and enjoy him forever.

http://rss.desiringgod.org/link/10732/15696224/what-to-say-to-the-grieving