Purpose of Christ's Predestination in Reformed Theology
The purpose of Christ's predestination in Reformed theology is a complex and contested topic. At its core, the debate revolves around the nature and scope of God's sovereign plan in Christ's life, death, and redemption.
Reformed theologians generally agree that predestination refers to God's eternal decree to save certain individuals through Christ [2]. According to Charles Hodge, predestination is "the eternal, sovereign, immutable, and unconditional decree or 'determinate purpose' of God" that governs all events related to salvation [1]. In this context, Christ's predestination is seen as a key aspect of God's overall plan.
One position within Reformed theology holds that Christ's predestination is primarily related to his role as the mediator between God and humanity. According to Aquinas, Christ's predestination is "a certain Divine preordination from eternity of those things which are to be done in time by the grace of God" [3]. This view emphasizes Christ's unique identity as the Son of God and his mission to redeem humanity.
Another position, represented by John Calvin, understands Christ's predestination as closely tied to the salvation of believers. Calvin argues that Christ was predestined to be the head of the elect, and that his death and resurrection were intended to secure their salvation [7]. This perspective is echoed in the writings of John Gill, who notes that Christ's predestination is "to the praise of his glory" and is closely linked to the salvation of believers [6].
The Thirty-Nine Articles of Religion also touch on this topic, stating that predestination to life is "the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed... to deliver from curse and damnation those whom he hath chosen in Christ" [4]. This formulation highlights the connection between Christ's predestination and the salvation of the elect.
While Reformed theologians agree on the importance of Christ's predestination, they differ in their understanding of its specific purpose. Some, like Matthew Henry, see Christ's predestination as primarily related to the salvation of believers, while others, like Aquinas, emphasize Christ's role as mediator [5, 3].
Despite these differences, all positions within Reformed theology agree that Christ's predestination is rooted in God's sovereign plan and is closely tied to the salvation of humanity. As Easton's Bible Dictionary notes, the doctrine of predestination "belongs to the 'secret things' of God," but its effects are evident in the lives of believers [1].
The divergence in Reformed thought on this topic can be attributed to differing hermeneutical commitments and prior doctrinal premises. For instance, some Reformed theologians emphasize the importance of divine sovereignty, while others stress the role of human agency in salvation. These underlying commitments shape their understanding of Christ's predestination and its purpose.
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Predestination — This word is properly used only with reference to God's plan or purpose of salvation. The Greek word rendered "predestinate" is found only in these six passages, Acts 4:28; Rom. 8:29, 30; 1 Cor. 2:7; Eph. 1:5, 11; and in all of them it has the same meaning. They teach that the eternal, sovereign, immutable, and unconditional decree or "determinate purpose" of God governs all events. This doctrine of predestination or election is beset with many difficulties. It belongs to the "secret things" of God. But if we take the revealed word of God as our guid”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 61: lay in the Apostle’s mind as he teaches us in Rom. viii. 29, 30 . Different Meanings assigned the Word Predestination. 2. There is an ambiguity in the word predestination. It may be used, first, in the general sense of foreordination. In this sense it has equal reference to all events; for God foreordains whatever comes to pass. Secondly, it may refer to the general purpose of redemption without reference to particular individuals. God predetermined to reveal his attributes in redeeming sinners, as He 321 predetermined to create the heave”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Predestination of Christ, Art. 1: Article: Whether it is befitting that Christ should be predestinated? I answer that, As is clear from what has been said in the FP, Question [23], Articles [1],2, predestination, in its proper sense, is a certain Divine preordination from eternity of those things which are to be done in time by the grace of God. Now, that man is God, and that God is man, is something done in time by God through the grace of union. Nor can it be said that God has not from eternity pre-ordained to do this in time: since”
- Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), Section 241: Predestination to Life is the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore, they which be endued with so excellent a benefit of God be called according to God's purpose by his Spirit working in due season: they through Grace obey the calling: they be justified f”
- Romans (Nonconformist/Puritan) “Matthew Henry on Romans 8:29: The apostle, having reckoned up so many ingredients of the happiness of true believers, comes here to represent the ground of them all, which he lays in predestination. These precious privileges are conveyed to us by the charter of the covenant, but they are founded in the counsel of God, which infallibly secures the event. That Jesus Christ, the purchaser, might not labour in vain, nor spend his strength and life for nought and in vain, there is a remnant given him, a seed that he shall see, so that the good pleasure of the Lord shall prosper in his hands. For th”
- Ephesians (Baptist/Reformed) “John Gill on Ephesians 1:12: That we should be to the praise of his glory,.... This is the end of predestination to the inheritance; and the sense is, either that the praise of the glory of God, in his grace and goodness, might be discovered and made known unto the saints, as it is displayed in election, redemption, justification, pardon, adoption, regeneration, and eternal salvation; or that they should praise and glorify him on account of these things, by ascribing all to his grace, and nothing to themselves; by giving him thanks for all his benefits; by ordering their conversations aright a”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 28.1: Index of Scripture References Genesis 1:1-6 1:1-31 1:2 1:28 1:29-30 2:1 2:1-25 2:15 2:19 3:1 3:1-24 3:7 3:16 4:1 4:1-26 4:7 5:1 5:1-32 6:1 6:1-22 6:11-16 7:1-24 7:11 8:1-22 9:1 9:1 9:1-29 9:2 9:24 10 10:1 10:1 10:1-32 10:21 11:1 11:1 11:1-32 11:28 12:1 12:1 12:1 12:1-20 12:4 12:4 12:6 13:1 13:1-20 14:1-24 15:1-21 15:7 16:1-16 16:2 16:8 17:1 17:1 17:1 17:1 17:1-27 18:1 18:1 18:1-33 18:19 19:1-38 20:1 20:1 20:1-18 21:1-34 21:15 22:1-24 22:18 23:1-20 24:31 25:1 25:13-16 35:7 48:1 Exodus 6:3 12:40 Leviticus 7:18 17:4 18:25 Numbers 6:2”