Warning: include(/home/goinzlwl/public_html/wp-content/advanced-cache.php): failed to open stream: No such file or directory in /home/goinzlwl/public_html/wp-settings.php on line 84

Warning: include(): Failed opening '/home/goinzlwl/public_html/wp-content/advanced-cache.php' for inclusion (include_path='.:/opt/alt/php73/usr/share/pear') in /home/goinzlwl/public_html/wp-settings.php on line 84
Election – Going to Damascus

Notice: Undefined index: tmnf-header-image in /home/goinzlwl/public_html/wp-content/themes/reading/archive.php on line 5

Election Tag Archive

But it is very striking that in the New Testament the terms for calling, when used specifically with reference to salvation, are most uniformly applied, not to the universal call of the gospel, but to the call that ushers men into a state of salvation and is therefore effectual. – John Murray, Redemption Accomplished and Applied

God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord. – 1 Corinthians 1:9


Jill and Eustace didn’t know how to get Narnia. But they figured calling out to Aslan – whom Jill had not yet met – couldn’t hurt.

Sure enough, it worked.

And that’s when Jill first met Aslan…


Just on this side of the stream lay the lion.

It lay with its head raised and its two forepaws out in front of it, like the lions in Trafalgar Square. She knew at once that it had seen her, for its eyes looked straight into hers for a moment and then turned away – as if it knew her quite well and didn’t think much of her.

“If I run away, it’ll be after me in a moment,” thought Jill. “And if I go on, I shall run straight into its mouth.” Anyway, she couldn’t have moved if she had tried, and she couldn’t take her eyes off it. How long this lasted, she could not be sure; it seemed like hours. And the thirst became so bad that she almost felt she would not mind being eaten by the lion if only she could be sure of getting a mouthful of water first.

“If you’re thirsty, you may drink.”

They were the first words she had hears since Scrubb (Eustace) had spoken to her on the edge of the cliff. For a second she stared here and there, wondering who had spoken. Then the voice said again, “If you are thirsty, come and drink,” and of course she remembered what Scrubb had said about animals talking in that other world, and realized that it was the lion speaking. Anyways, she had seen its lips move this time, and the voice was not like a man’s. It was deeper, wilder, and stronger; a sort of heavy, golden voice. It did not make her any less frightened than she had been before, but it made her frightened in rather a different way.

“Are you not thirsty?” said the Lion.

“I’m dying of thirst,” said Jill.

“Then drink,” said the Lion.

“May I – could I – would you mind going away while I do?” said Jill.

The Lion answered this only by a look and a very low growl. And as Jill gazed at its motionless bulk, she realized that she might as well have asked the whole mountain to move aside for her convenience.

The delicious rippling noise of the stream was driving her nearly frantic.

“Will you promise not to – do anything to me, if I do come?” said Jill.

“I make no promise,” said the Lion.

Jill was so thirsty now that, without noticing it, she had come a step closer.

“Do you eat girls?” she said.

“I have swallowed up girls and boys, women and men, kings and emperors, cities and realms,” said the Lion. It didn’t say this as if it were boasting, nor as if it were sorry, not as if it were angry. It just said it.

“I daren’t come and drink,” said Jill.

“Then you will die of thirst,” said the Lion.

“Oh dear!” said Jill, coming another step nearer. “I suppose I must go and look for another stream then.”

“There is no other stream,” said the Lion.

It never occurred to Jill to disbelieve the Lion – no one who had seen his stern face could do that – and her mind suddenly made itself up. It was the worst thing she had ever had to do, but she went forward to the stream, knelt down, and began scooping up water in her hand. It was the coldest, most refreshing water she had ever tasted. You didn’t need to drink much of it, for it quenched your thirst at once. Before she tasted it she had been intending to make a dash away from the Lion the moment she had finished. Now, she realized that this would be on the whole the most dangerous thing of all. She got up and stood there with her lips still wet from drinking.

“Come here,” said the Lion. And she had to. She was almost between its front paws now, looking straight into its face. But she couldn’t stand that for long; she dropped her eyes.

“…the Boy is safe. I have blown him to Narnia. But your task will be the harder because of what you have done.”

“Please, what task, Sir?” said Jill.

“The task for which I called you and him here out of your own world.”

This puzzled Jill very much. “It’s mistaking me for someone else,” she thought. She didn’t dare to tell the Lion this, though she felt things would get into a dreadful muddle unless she did.

“Speak your thought, Human Child,” said the Lion.

“I was wondering – I mean – could there be some mistake? Because nobody called me and Scrubb, you know. It was we who asked to come here. Scrubb said we were to call to – to Somebody – it was a name I wouldn’t know – and perhaps the Somebody would let us in. And we did, and then we found the door open.”

You would not have called to me unless I had been calling to you,” said the Lion.


And we know that for those who love God all things work together for good, for those who are called according to his purpose. 29 For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. 30 And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.

Romans 8:28–30


December 10, 1784, in a recorded conversation between Charles Simeon and John Wesley:

CS: Sir, I understand that you are called an Arminian, and I have been sometimes called a Calvinist and therefore I suppose we are to draw daggers. But before I consent to begin the combat, with your permission I will ask you a few questions…Pray, Sir, do you feel yourself a depraved creature, so depraved that you would never have thought of turning to God, if God had not first put it into your heart?

JW: Yes, I do indeed.

CS: And do you utterly despair of recommending yourself to God by anything you can do; and look for salvation solely through the blood and righteousness of Christ?

JW: Yes, solely through Christ.

CS: But, Sir, supposing you were at first saved by Christ, are you not somehow or other to save yourself afterwards by your own works?

JW: Now, I must be saved by Christ from first to last.

CS: Allowing, then, that you were first turned by the grace of God, are you not in some way or other to keep yourself by your own power?

JW: No.

CS: What, then, are you to be upheld every hour and every moment by God, as much as an infant in its mother’s arms?

JW: Yes, altogether.

CS: And is all your hope in the grace and mercy of God to preserve you unto his heavenly kingdom?

JW: Yes, I have no hope but in him.

CS: Then, Sir, with your leave I will put up my dagger again; for this is all my Calvinism; this is my election, my justification by faith, my final perseverance: it is in substance all that I hold, and as I hold it; and therefore, if you please, instead of searching out terms and phrases to be a ground of contention between us, we will cordially unite in those things wherein we agree.

This is the conclusion in a series of three post.

Click here for the first post.

Click here for the second post.


So Does God Really Desire for All to Be Saved?

As we have seen, it is biblically correct to say that God desires the salvation of all. It is biblical to speak of many of God’s desires, such as his desire for us to obey his commandments, cast out idols, etc. God wills and desires that I would be a faithful and loving husband, a committed disciple, and compassionate towards others. However, this is certainly not always the case.

We have also seen that there are certain things which God wills that necessarily and always come to pass.

If we bring these two concepts together, we begin to see how we can have a biblically faithful answer to the original question “Does God desire the salvation of all people?” What we begin to see is that God does, in a general sense, desire for the salvation of all people. It is good for him to do so, and it is therefore consistent with his character and goodness.

However, we also see that God in his providence, sovereignty and mercy brings about the actual salvation of specific individuals through his decretive will. God speaks life, and dead men come out of the grave (John 11:43).

It may be helpful for us to circle back to the original text of 1 Timothy Chapter 2, as well as Isaiah 45:22. Let us consider these verses:

This is good, and it is pleasing in the sight of God our Savior, who desires all people to be saved and to come to the knowledge of the truth. For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, which is the testimony given at the proper time. – 1 Timothy 2:3-6

Turn to me and be saved,
all the ends of the earth!
For I am God, and there is no other. – Isaiah 45:22

Notice how in both of these passages there is movement from God’s desire that all be saved to the exclusiveness of his salvation. In both these passages there is an overarching inclusiveness in God’s heart for all people, but also an overwhelming sense of his exclusiveness in that there is no other apart from God. He desires all to be saved and provides a ransom for all peoples in a sense that there is no other way of salvation (Frame, Systematic Theology 352). The gospel will always be the most inclusive yet also the most exclusive message the world will ever know.

In the first post, I showed scriptural evidence for God’s desire for all people to be saved, for God’s omnipotence, and his sovereign election of sinners who will come to repentance. The most prolific and popular answer to these three facts is that God’s election depends on the foreknowledge of man’s free will. In the first post we saw how this conclusion of the facts is necessarily unbiblical and leaves us with all kinds of contradictions and problems.

In the second post, we saw how properly understanding God’s will leads us away from the previous unbiblical and contradictory answers and leads us towards a biblically sound answer that takes no liberties with the text.

Finally in this last post we conclude that God’s desired will for all people to be saved and his sovereign election of sinners based on his own choosing is in glorious harmony.


Let’s not fight about it, but see the glory of his will and worship him together!

It is necessary for us to view this intersection of God’s sovereignty and his desires as a glorification of his character and nature. All God does is for his glory and that we might share in it, and in this understanding of his desired will and sovereign will we see how God is most glorified in us. Yes he desires all to be saved because it is good for him to do so. He is all-good and worthy of praise and glory. However, it is only through his mercy and grace that some come to faith by the working of his divine and decretive will through the work of His Spirit. Rather than debating with each other why God would desire all but only save some, we should instead be praising and giving thanks to him for his mercy and grace towards sinners through Jesus.

It is my hope and prayer that this answer to the question “Does God desire all to be saved?” is biblically faithful and God-honoring. All of my claims and answers in this text were not and should not be made based on metaphysical or philosophical assumptions, but rather simply on the text of God’s Word and what they teach. As John Piper says, there is no room in the Bible for human beings to have the ultimate power of self-determination.

I also acknowledge that the information in these posts probably raises as many questions as it answers, such as “Does God will evil?” and “What does it mean to say God can do anything?” Perhaps those will be addressed in future posts.

May God be glorified and worshiped for his grace and mercy towards us!


This post is the second in a series of three, answering the question “Does God desire all to be saved?” For the first post, click here.

Does God Have Multiple Wills?

There are many words both in the original Hebrew and Greek text that are used to communicate God’s will. Some of these terms are better translated but often used interchangeably for similar concepts such as will, desire and wishes. For the sake of this conversation and our Systematic approach (that is, gathering what the entire Bible says about the subject) these linguistic differences are not important. However, as we better come to understand what is meant by “God’s will” we will come to a better understanding of this problem and an answer to the question.

No matter which camp they are in, theologians agree to use different terms to describe different aspects of God’s will. The Arminian/free will camp (Such as Roman Catholics, some Wesleyans, and some Lutherans) use the terms antecedent and consequent wills. The way this is generally defined is that God’s evaluation of some things as good is his antecedent will, while his actual choices among those various good things is his consequent will. Arminian theologians continue then by factoring libertarian freedom of man into the middle of these “two wills.” The argument goes something like this: God’s antecedent will is that it is good for all to be saved, however his consequent will is dependent on man’s libertarian freedom which explains why not all are saved.

There is a helpful distinction in this line of thinking, and that is the distinction that God does not bring all of his antecedent will to come to pass. However, this line of thinking is mistaken in its allowance for the libertarian freedom of man. There is again no room to go into a discussion of this matter, but it suffices to say that our previous discussion of the omnipotence of God does not allow him to be governed or dependent on man’s action.

Reformed theologians also have distinctions for various aspects of God’s will which they refer to as God’s preceptive will and God’s decretive will.  God’s preceptive will is used to define and describe God’s values and rules (precepts), specifically as revealed to us in His Word. His decretive will focuses on his lordship and control, it cannot be opposed. Those things that fall under God’s decretive will certainly come to pass, they will always happen. There are similarities between these terms and the Arminian terms; God’s preceptive will includes room for man’s actions to act in accordance with God’s desires. The difference between these terms and that of the free will camp is that God’s decretive will does not allow room for man’s libertarian actions, whatever God decrees will certainly come to pass. Pastor and theologian R.C. Sproul puts it this way:

He sovereignly brings to pass whatever He decrees, while His permissive (preceptive) will leaves room for the moral actions of His creatures. – R.C. Sproul, The Invisible Hand

None of these statements are accurate unless there is biblical support for this view. Before we continue, it is then necessary to show God’s preceptive will and his decretive will through his Word. Below are verses that support God’s preceptive will; his desires, wishes and wants:

Bless the Lord, all his hosts,
his ministers, who do his will! – Psalm 103:21

Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. – Matthew 7:21

Therefore do not be foolish, but understand what the will of the Lord is. – Ephesians 5:17

For this is the will of God, your sanctification: that you abstain from sexual immorality; that each one of you know how to control his own body in holiness and honor, not in the passion of lust like the Gentiles who do not know God; that no one transgress and wrong his brother in this matter, because the Lord is an avenger in all these things, as we told you beforehand and solemnly warned you. – 1 Thessalonians 4:3-6

(Cf. Pss. 5:4; 103:21; Matt. 12:50; John 4:34; 7:17; Rom. 12:2; 1 Thess. 4:3; 5:18; Heb. 13:21; 1 Peter 4:2)

Next we will see some examples of God’s will used in the decretive sense:

As for you, you meant evil against me, but God meant it for good, to bring it about that many people should be kept alive, as they are today. – Genesis 50:20

At that time Jesus declared, “I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children; 26 yes, Father, for such was your gracious will. –Matthew 11:25-26

so shall my word be that goes out from my mouth;
it shall not return to me empty,
         but it shall accomplish that which I purpose,
and shall succeed in the thing for which I sent it. – Isaiah 55:11

(Cf. Pss. 51:18; 115:3; Isa. 46:10; Jer. 49:20; 50:45; Dan. 4:17; Acts 2:23; Rom. 9:18-19; Eph 1:11; James 1:18; Rev. 4:11)

Through an examination of these passages (and others like them) we begin to see a biblical picture of God’s will. God desires good things in a general sense – such that all people would turn from idols, hold his name in reverence, remember the Sabbath, etc. But these desires are not always fulfilled.

Likewise, God wills very certain things that certainly come to pass. God willed the death of Christ at the hands of sinners, God willed that Joseph would be abandoned by his brothers and sold into slavery. God wills and decrees that his Word will not return void.

Pastor, author and theologian John Piper closes on this subject in a very helpful way:

In fact the New Testament saints seemed to live in the calm light of an overarching sovereignty of God concerning all the details of their lives and ministry. Paul expressed himself like this with regard to his travel plans. On taking leave of the saints in Ephesus he said, “I will return to you if God wills,” (Acts 18:21). To the Corinthians he wrote, “I will come to you soon, if the Lord wills” (1 Corinthians 4:19). And again, “I do not want to see you now just in passing; I hope to spend some time with you, if the Lord permits” (1 Corinthians 16:7).

This confidence that the details of life were in the control of God every day was rooted in numerous prophetic expressions of God’s unstoppable, unthwartable sovereign purpose. “Remember the former things of old; for I am God, and there is no other; I am God, and there is none like me, declaring the end from the beginning and from ancient times things not yet done, saying, ‘My counsel shall stand, and I will accomplish all my purpose‘” (Isaiah 46:9-10; cf. 43:13). “all the inhabitants of the earth are accounted as nothing; and he does according to his will in the host of heaven and among the inhabitants of the earth; and none can stay his hand or say to him, ‘What doest thou?'” (Daniel 4:35). “I know that thou canst do all things, and that no purpose of yours can be thwarted” (Job 42:2). “Our God is in the heavens; he does whatever he pleases” (Psalm 115:3).

This means that the distinction between terms like “will of decree” and “will of command” or “sovereign will” and “moral will” is not an artificial distinction demanded by Calvinistic theology. The terms are an effort to describe the whole of biblical revelation. They are an effort to say Yes to all of the Bible and not silence any of it. They are a way to say Yes to the universal, saving will of 1 Timothy 2:4 and Yes to the individual unconditional election of Romans 9:6-23.  – John Piper, Are There Two Wills in God?

In our next and final section, we will see how God’s sovereign desire for all to be saved and his individual and personal election of sinners are not at all in conflict, but actually in perfect harmony.