Romans 8-9: The Gospel and Predestination

Main scripture: Romans 8:29-30 (NIV)

For whom He foreknew, He also predestined to be conformed to the image of His Son, that
He might be the firstborn among many brethren. 30 Moreover whom He predestined, these
He also called; whom He called, these He also justified; and whom He justified, these He
also glorified.

1. Foreknowledge.
What and whom does God know beforehand?
a) God is perfect in knowledge (see Job 37:14-16).
b) God saw David’s substance and wrote of his days before he was formed (see
Ps. 139:13-16).
c) God’s understanding is infinite (see Ps. 147:5).
d) God knew, consecrated and appointed Jeremiah before he was formed (see
Jer. 1:5).
e) God knows all things (see 1 Jn. 3:18-20).
f) God is rich in wisdom and knowledge (see Rom 11:33).
g) No creature is hidden from God’s sight (see Heb. 4:12-13).
Since God sees and knows all, does it mean he predestines all? 1 Timothy 2:4 states
that “God wants everyone to be saved and to fully understand the truth”; however,
there are those who have been shown who God is, yet live evil lives, and in return
will reap death (see Rom. 1:18-32). Therefore, the text shows that God knows all,
but not all will be saved. The previous phrase might seem contradictory if we
interpret the knowledge of God as the information He possesses about humanity and
their futures, but, if this knowledge is looked at in terms of his familiarity and
relationship with people, the discrepancy ceases.
Under this new lens, it could be affirmed that God, who was in the end since the
beginning, as He is unbound by time (see Rev 1:8, Ps. 90:2; 102:24-27), knew who
would enter into a relationship with Him (see 1 Cor. 8:3), becoming His, within all
the possible futures; thus, predestinating that select group.
Molinist Theology (named after Luis de Molina), addresses foreknowledge
suggesting that God is omniscient and has three types of knowledge: 1) Necessary
truths or natural knowledge, which are the logical possibilities that are non-
contingent and outside His will. 2) Middle knowledge, which are the possibilities
(human choices) that occur under certain circumstances. 3) Free knowledge, which
contains the future that is within God’s will and contingent truths.
Molinism proposes that God grants salvation which humans can choose, but God
knows how a person will react to the gospel.
2. Predestination.
God predestines who He calls… who and how does God call?
a) God chose and called Israel (see Is. 41:8-9; 45:4).
b) God called Isaiah before he was born (see Is. 49:1).
c) Many are called, few are chosen (see Mat. 22:14).
d) Peter urges everyone to repent, God calls many (see Acts 2:38-39).
e) God’s call is irrevocable (see Rom. 11:29).
f) God calls and assigns the life each one is to live (see 1 Cor. 7:17).
g) God calls to one hope (see Eph. 4:1-5).
h) God calls to holiness (see 1 Tess. 4:7).
i) God saves and calls with a holy calling (see 2 Tim 1:7-10).
j) Jesus called the church, yet they must confirm their election (see 2 Pet. 1:3;
10).
Throughout history God has called out to humanity, both on a personal level
(calling His servants and His people Israel directly), and on a general level,
speaking to anyone who would listen. Not all who are called are chosen, and those
who are elected still must be diligent to assure their calling.
The aforementioned verses showcase how God reaches out to a great number of
people, but a response is required from the ones He speaks to. Whether said
response can be provided freely is another questioned aspect of predestination; to
which John 6:37-40; 44, refers, explaining that the Father gives people unto the Son,
and they that come will not be cast out, however, only those drawn by the Father
can come to Jesus. Further in the same book, Jesus goes on to tell his disciples that
it was He who chose them, and not them Him (see Jn. 15:16).
Calvinism (named after John Calvin), also known as Reformed/Covenant Theology,
approaches predestination with an emphasis on God’s sovereignty. This doctrine
states that: 1) humans are governed by total depravity and lack the will to overcome
this state and exercise faith on their own; 2) God’s election is unconditional, as He
shows no favoritism (see Rom. 2:11); 3) the atonement is limited, applicable only to
those who are chosen; 4) God’s grace is irresistible, once it reaches someone they
are bound to exercise faith, lacking the will to oppose it; and, 5) once saved, the
saints persevere within this new state of righteousness, governed by God.
Calvinist Theology refers to the chosen in two ways: 1) Classic Calvinism claims
that God predestines on an individual level, but this person by person election is
carried out unconditionally. 2) Another vein of the doctrine, heralded by Karl Barth,
announces that God predestined Christ; thus, He chose all who are in Jesus.
On the other hand, Arminianism (named after Jacobus Arminius), also known as
Remonstrance, addresses predestination with a recognition of man’s free will,
affirming that: 1) humans, under total depravity, must be prompted by the Holy
Spirit in order to respond to God’s will; 2) salvation is conditioned by faith; 3) the
atonement is adequate for all, yet it must be believed before it can be received; 4)
 God’s grace is good, however, it can be resisted; and, 5) once saved, believers resist
sin through grace.
Arminians tend to disagree with Calvinist, especially on the tenet of the saints’
perseverance, arguing that eternal security is conditional (to the continuous faith
that people must choose to execute); consequently, apostasy (in other words, the
willful rejection of the gospel), is not only possible, but irremediable. Albeit,
Wesleyan Arminianism sustains that upon salvation, Christian perfection is brought
about by entire sanctification, furthermore, believers lack voluntary sin, as they are
powered by the Holy Spirit. Other remonstrants (such as the Southern Baptist,
influenced by Billy Graham’s teachings), believe in the unconditional nature of the
eternal security, holding on to the principle that, upon acquisition, salvation cannot
be lost.
On the matter of who is predestined, Classic Arminianism declares that the election
is individual and conditioned by belief, through faith. However, there are those who
defend a corporate election, by which God chose the church as a whole.

Supporting scripture: Romans 9:11-15 (NIV)

Yet, before the twins were born or had done anything good or bad—in order that God’s
purpose in election might stand: 12 not by works but by him who calls—she was told, “The
older will serve the younger.” 13 Just as it is written: “Jacob I loved, but Esau I hated.” 14
What then shall we say? Is God unjust? Not at all! 15 For he says to Moses, “I will have
mercy on whom I have mercy, and I will have compassion on whom I have compassion.”

1. God’s hatred.
Is it possible for God to hate? The scripture suggests that this is possible, but what
does He hate?
a) God hates those who do wrong (see Ps. 5:4-6).
b) God hates the wicked and those who love violence (see Ps. 11:5).
c) God hates six things, abhors seven: 1) haughty eyes, 2) lying tongues, 3) hands
that shed innocent blood, 4) hearts that devise wicked plans, 5) feet that haste to
evil, 6) false witnesses, and, 7) the ones who sow discord (see Prov. 6:16-19).
d) God hates robbery and wrong (see Is. 61:8).
e) Jesus hates the practices of the Nicolaitans (see Rev. 2:6; 14-16).

These passages affirm that God hates the things contrary to Him, and doctrines that
deviate from the truth (i.e. Gnosticism, Paganism, and compromises with the evil
beliefs and practices of surrounding peoples). So in this line of reasoning, we all, at
some point, have been part of those hated by God, and yet, while we remained in
this sinful state Christ died for us (see Rom. 5:6-8). Additionally, we know, through
the scriptures, that God loves those who love Jesus (see Jn. 14:21), thus, the verse
 illustrates how one can cross over from God’s hatred into His love. In other words,
God hates sin (evil, the sinful nature, and the sinner), yet He loved people, before
they loved Him, providing a way for them to exit hatred and the curse through His
Son (see Jn. 3:16-18).
The hatred of God towards Esau, mentioned in the book of Romans, is discussed in
several areas of the Bible; the scriptures even go on to say that Edom (the
descendants of Esau, who are accused of being wicked) will always be under God’s
wrath (see Mal. 1:1-5). Even so, this hope remains, that Jesus will not turn away any
that come to Him (see Jn. 6:37).

2. God’s justice.
Based on the previous discussion of predestination, it is likely, within the human
mindset, to question whether God is fair in doing so; however, Paul suggests that it
is not our place to question Him (see Rom. 9:19-21). This posture of respecting
God’s will without interrogation is also reflected in the words Job, as he reflects on
its incomprehensible nature, after being addressed by God (see Job 42:1-3). As the
Word says, His ways and thoughts differ from ours (see Is. 55:8-9).
Returning to the issue of God’s justice, it is possible to learn more throughout the
scriptures.
a) God requires justice (see Lev. 19:15; Deut. 16:20; Mic. 6:8; Zach. 7:8-10).
b) God loves justice (see Ps. 33:5; Is. 61:8).
c) God judges the righteous and the wicked (see Ec. 3:17).
d) The Lord is a God of justice (see Is. 30:18).
e) God will bring justice for His chosen people (see Luke 18:1-8).
f) God will judge His people (see Heb. 10:30).
In conclusion, God is just, righteous and true. His justice demands perfection from
humanity, who is not capable of acquiring it on its own; however God’s
compassion, mercy, kindness and love provides a way, Jesus (God’s Son), who died
in our place, and resurrected to give us life through Him. And it is through Jesus
whom humanity can present itself perfect before God, being robed in His
righteousness through faith.