Is predestination only for
believers?
Predetermination, or rather, designating
beforehand is a scriptural thought, which should be considered in
its contexts to determine its scope. That it is applied to the saints
cannot be questioned (Rom.8:29,30; Eph.1:5,11). But it is also applied
to the acts of evil men, especially at the crucifixion of Christ
(Acts 4:28). Paul, in Ephesians, puts us on the right track when he
calls attention to the fact that we were designated beforehand according
to the purpose of the One Who is operating all in accord
with the counsel of His will (Eph.1:11). Predetermination is only one
aspect of God's larger purpose. There is a double harmony in this
verse. The pre-determination agrees with the purpose, and
that agrees with the counsel of His will. The latter two are
concerned with all which is headed up in the Christ, both that in
the heavens and that on the earth (v.10).
The same agreement is seen in connection with
pre-designation in the conclusion of the first part of Paul's epistle to
the Romans. We are aware that God is working all together for the
good of those who are loving Him, according to the purpose that,
whom He foreknew, He designates beforehand...(Rom.8:28,29). God cannot
confine Himself in His working to the saints alone because they are
vitally affected by their environment, sinners as well as saints, things
as well as persons. Consequently, while only those who love God are
spoken of as designated beforehand for special blessing, this involves a
previous purpose in regard to all as well as them. And the
purpose must have been formed in God's mind before its execution or it
would lack the essential sense conveyed by the elements of the original
word, BEFORE-PLAcing.
The divine process, expressed in human terms, but
refined by divine usage, is this: God wills to reveal Himself. He
takes counsel with Himself, as there was none other. As a result,
He forms a purpose or plans all to the consummation. Some
are chosen or selected and designated beforehand to be
associated with Him in the execution of His purpose, and have a special
place in His plan. What is true of them is not said of all, and should
not be attributed to them. All will be saved, but only those chosen have
eonian salvation. Only the members of the government in the
United States are elected. The rest of us are not elected to be
private citizens. Neither are the bulk of mankind chosen not to be
saints. Saints alone are selected according to His purpose.
God is not a man, so we cannot reason from our
standpoint to His. Yet a wise man will act more like God than a
fool. As I did much of the work myself on the first house I built, I
made no detailed plans, thinking I could save myself that effort. But
experience taught me the folly of this. So, when I built my last house,
I had an architect make detailed drawings from my full sketches.
Alterations, while building, are vexatious and expensive. That is
doubtless why God's plans show so much detail. Of course it could not
all be revealed to us because of our limitations. But some prophecies of
the future are most minute in their descriptions, and these are only
samples of God's foreknowledge.
What a marvelous revelation it was for our hearts
when we first saw that God had a purpose, or plan! He knows all
beforehand because He created all and operates all according to the
counsel of His will. This word, purpose, is the one which tells
us of God's activity in respect to all things before they enter the
sphere of His operations. Nothing is left to chance. And the
purpose is based upon counsel, not guesswork, and conformed to
His will. He has a definite object in view, and has planned all
beforehand, so that He will be All in all at the consummation. Let us
keep this order. God's will leads to counsel, and counsel presents a
plan or purpose which is for all, and not till then are election
and predesignation introduced for some.
Is this not fatalism?
It is the very opposite of fatalism. For the greater
part of a year I lived among a people who attributed everything to kismet
or Fate. Its effect is quite the reverse of a joyous submission to a God
Who is operating all for our welfare. They had not the least idea why
things were as they are, or that they were cooperating for their
benefit. Many were submissive, but depressed, hopeless and despondent,
and some were quite sure that fate was against them and always would be.
I object to the word fatalism on philological grounds. It ought
to be fate-ism. But I would not change it, for its effect is fatal
and deadening. The result of seeing God's hand and heart in even the
most trivial of our experiences, in contrast, is a continual solace for
the bitterness of our existence and fills the heart with continual joy
and rejoicing, even in the severest strokes of apparent misfortune. It
is an elixir of life and happiness.
What a puzzling task it would be to sort things out
into essential and otherwise! Theologians could make this an eternal
battle-ground, such as the age of responsibility, or just how much must
the sinner hear in order to become a Christ-rejector, etc., etc. When I
lose something, I almost subconsciously leave it in the hands of God
lest it disturb my work, and manage without it meanwhile, if possible.
In almost every case it turns up of itself, and I am thankful that its
loss did not disturb my spirit, as it ordinarily would have done.
Is it not a sorrowful sight to see how the saints,
who have believed for their own salvation, refuse to believe in His
glorification? Almost all reject some phase of it. Some refuse to
believe that all is for Him and denounce the reconciliation of
all. Others will not give Him His place as the One through Whom
all is being operated today. Still others, such as we have been
considering, have difficulty in accepting the basic truth of the
beginning, that all is out of Him. May He be gracious to
us in our feeble efforts to grasp His glories, and grant that we give to
Him the praise that is His throughout the times eonian!
