Dr Paul Allen

Does God plan everything ahead of time? If so, does that mean humans lack free will, that we are like robots? Such topics lead to questions about salvation: Does God save only those he’s chosen in advance? And, if so, how is that fair? These are the kind of questions that pop up whenever we broach the doctrine of predestination. These questions are not just extra-biblical speculation. Christians mainly talk about the doctrine of predestination because they’ve encountered it in the Bible. The doctrine of predestination derives from several biblical passages, including Romans 8:28–30 Romans 9:9–23 and Ephesians 1:11Open in Logos Bible Software (if available): “In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will.”1 To answer our questions correctly, we must first understand some key terms. The different categories used to explain predestination and its related topics, as well as how other

How can God be the cause of actions and events that are evil and sinful—things which God Himself prescribes against—and yet not be rightly charged with unrighteousness? Some people answer this question by appealing to the notion of divine “permission.” In other words, though God is ultimately in control, He doesn’t ordainevil; He merely allows it. I don’t find this kind of explanation convincing for two reasons. God’s Decree and Divine “Permission” The first is: I find the concept of divine permission to be inconsistent with the biblical teaching of God’s decree outlined in the previous post. The fundamental meaning of “permission” is “not to hinder what has, or appears to have, a tendency to take place” (Edwards, Concerning the Divine Decrees). The concept of permission is used this way in Scripture (e.g., Mark10:14; Acts 16:7), and even the etymology of the English word testifies that it has the idea of “to allow to pass through.” In fact, Arminian theologians treat the

Below are some foundational biblical/theological teaching on the decree of God. We will look at passages of Scripture that speak of God’s decree as eternal, unconditional, unchangeable, and exhaustive. As a result, we can conclud that God is properly said to be the ultimate cause of all things. In numerous passages throughout the Bible, there are places where Scripture speaks of God’s “purpose” ( Acts 4:28 ), His “plan” ( Ps 33:11 ; Acts 2:23 ), His “counsel” ( Eph 1:11 ), “good pleasure” ( Isa 46:10 ), or “will” ( Eph 1:5 ). In one way or another, each of these designations refer to what theologians call God’s decree. The Westminster Confession famously characterizes describes God’s decree as follows: “God from all eternity, did, by the most wise and holy counsel of His own will, freely, and unchangeably ordain whatsoever comes to pass.” So in those instances where Scripture speaks of God’s purpose, plan, counsel, pleasure, or will, these passages are referring to the divine de