The NRBC School of Theology: Systematic Theology Course 2

21. OF GOD'S DECREE 3:3:
The 1689 London Baptist Confession of Faith

This course is based on the text, 'The 1689 London Baptist Confession of Faith,' with notes by Kevin Matthews. Please feel free to print these notes to allow you to study the text online/offline. This lesson may be used in other study situations if you like (eg. Groups, Bible Studies, etc).

3. By the decree of God, for the manifestation of His glory, some men and angels are predestinated, or fore-ordained to eternal life through Jesus Christ (a), to the praise of His glorious grace (b); others being left to act in their sin to their just condemnation, to the praise of His glorious justice (c).

a. 1 Tim 5:21; Mt 25:41.
b. Eph 1:5,6.
c. Rom 9:22,23; Jude 4.

21.1 Definition of Predestination

Predestination has come to mean a number of things over the years, and is often used as a synonymous term for the Decree of God. In our studies we are using the term predestination as meaning God’s predetermination of all men to their final end (Jn 17:6,9; Rom 8:29,30; Eph 1:4; 1 Pet 1:2), and is therefore a part of God’s overall Decree, for He has determined all things.

The objects of God’s predestination are not only men, women and children (Mt 25:34; Acts 4:28; Rom 8:29,30; 9:11-13; Eph 1:5,11), but also the angels (1 Tim 5:21).

‘Predestination we call the eternal decree of God, by which He has determined in Himself, what He would have to become of every individual of mankind. For they are not all created with a similar destiny; but eternal life is foreordained for some and eternal death for others. Every man, therefore, being created for one or the other of these ends, we say he is predestinated either to life or death.’

John Calvin

‘All things whatever arise from, and depend on, the divine appointment; whereby it was foreordained who should receive the word of life, and who should disbelieve it; who should be delivered from their sins, and who should be hardened in them; and who should be justified and who should be condemned.’

Martin Luther

21.2 Election is Selection

Election is used in a number of ways in the Bible. In the Old Testament Israel was chosen or elected as a people for special privileges and service (Deut 4:37; 7:6-8; 10:15; Hos 13:5). As Romans 3 and 9 make abundantly clear, there were definite advantages to being a Jew in Old Testament Israel, but these were not equivalent to being those chosen unto salvation.

Also evident in the Old Testament was the selection of certain people to special roles and offices, such as the priesthood, etc (Deut 18:15; 1 Sam 10:24; Ps 78:70; Jer 1:5).

When the Bible uses the term ‘election’ in the area of salvation however, it clearly indicates the idea of selecting individuals unto salvation (Deut 7:7,8; Ps 147:19,20; Amos 3:2; Mt 22:14; 24:24; Jn 15:16; Acts 13:48; Rom 8:29,30; 9:6-24; 11:5,7; 1 Cor 1:27,28; Eph 1:4,11; Philip 4:3; 1 Thess 1:4; 2 Tim 1:9; 2 Tim 2:19; Heb 12:23; 1 Pet 1:2; 2:8-10; 2 Pet 1:10; Rev 13:8). Though all men are under the wrath of God because of sin (Rom 1:18-3:20), some will in fact be saved from this wrath because of God’s mercy. If God did not exercise mercy, all would be justly condemned.

Election is the act of God, whereby in eternity He chose a selection of people unto salvation, and this based in no way upon the efforts or will of man, but His own Sovereign choice (Jn 3:16; Rom 5:8; 9:11; 2 Tim 1:9; 1 Jn 4:9). As we have already said in our studies of the Decree of God, its aim is the glory of God (Eph 1:6,12,14).

As regards the angels, predestination is clearly of a different nature to that of men. God has not chosen to redeem any of the fallen angels, so the elect angels can only be those whom He has chosen to persevere in their holy estate, and not to fall away.

21.3 Reprobation

‘As a result of the fall they are guilty and corrupted; their motives are wrong and they cannot work out their own salvation. They have forfeited all claim upon God’s mercy, and might justly have been left to suffer the penalty of their disobedience as all of the fallen angels were left. But instead the elect members of this race are rescued from this state of guilt and sin and are brought into a state of blessedness and holiness. The non-elect are simply left in their previous state of ruin, and are condemned for their sins. They suffer no unmerited punishment, for God is dealing with them not merely as men but as sinners.’

L. Boettner

The doctrine of election obviously implies to some degree also, the idea of rejection (9:11). ‘Reprobation’ is the act of God whereby He chooses to pass by those He has not elected unto salvation in order to punish them for their sin.

Reprobation is often spoken of in two areas, firstly that of ‘preterition’, whereby God determines to pass by some; and also by ‘condemnation’, whereby God is determined to punish those passed by for their sin (Pr 16:4; Mt 13:1-15; Jn 12 :39,40; Rom 1:28; 9:17,21,22; 11:8-10; 2 Thess 2:11; 1 Pet 2:8; Jude 4).

Preterition is simply the other side of the coin of election. In election God chooses to show some mercy based upon His own good pleasure and sovereign will. In preterition God choses to pass by those not elected based upon reasons of His own good pleasure and sovereign will (Mt 11:25,26; Rom 9:13,17,18,21,22; 11:7; 1 Pet 2:8; Jude 4). Man has no part to play in this act of God, it being determined by God Himself alone.

Condemnation is the just consequence of sin, and in the absence of a suitable substitute, the sinner is required to pay the penalty for his own wickedness. The reason for condemnation is all man’s own doing, for it is his sin. There is nothing unjust in God in the area of reprobation, indeed it is perfectly just. God will not condemn any who wish to be saved, for these are all His elect. Those whom He passes by are those who have freely chosen to go their own way - God simply lets them be.

Why has God done this? Clearly it is not based in any degree upon the sinfulness of man, for all are sinners. It would seem that the reason behind reprobation is so that other aspects of whom God is can be clearly demonstrated unto His greater glory. Beyond this we are not able to go.

QUESTION: Is God unjust by passing by many, and leaving them to face the consequences of sin? Explain.

NOTE: If you wish to email me regarding your answers to this first lesson, please copy and paste them into an email (Attachments will not be opened). I will then get back to you as soon as I can (expect a delay due to various committments).

Links to Online Texts

• 1689 London Baptist Confession of Faith
• 1689 London Baptist Confession of Faith

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