Grudem:

1) There are several instances where Scripture mentions God’s revealed will. In the Lord’s prayer the petition, “Your will be done On earth as it is in heaven” (Matt. 6: 10) is a prayer that people would obey God’s revealed will, his commands, on earth just as they do in heaven (that is, fully and completely). This could not be a prayer that God’s secret will (that is, his decrees for events that he has planned) would in fact be fulfilled, for what God has decreed in his secret will shall certainly come to pass. To ask God to bring about what he has already decreed to happen would simply be to pray, “May what is going to happen happen.” That would be a hollow prayer indeed, for it would not be asking for anything at all. Furthermore, since we do not know God’s secret will regarding the future, the person praying a prayer for God’s secret will to be done would never know for what he or she was praying. It would be a prayer without understandable content and without effect. Rather, the prayer “Your will be done” must be understood as an appeal for the revealed will of God to be followed on earth.

If the phrase is understood in this way, it provides a pattern for us to pray on the basis of God’s commands in Scripture. In this sense, Jesus provides us with a guide for an exceedingly broad range of prayer requests. We are encouraged by Christ here to pray that people would obey God’s laws, that they would follow his principles for life, that they would obey his commands to repent of sin and trust in Christ as Savior. To pray these things is to pray that God’s will would be done on earth as it is in heaven.

A little later, Jesus says, “Not every one who says to me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of my Father who is in heaven” (Matt. 7:21). Once again, the reference cannot be to God’s secret will or will of decree (for all mankind follows this, even if unknowingly), but to God’s revealed will, namely, the moral law of God that Christ’s followers are to obey (cf. Matt. 12:50; probably also 18:14). When Paul commands the Ephesians to “understand what the will of the Lord is” (Eph. 5: 17; cf. Rom. 2: 18), he again is speaking of God’s revealed will. So also is John when he says, “If we ask anything according to his will he hears us” (l John 5: 14).

It is probably best to put 1 Timothy 2:4 and 2 Peter 3:9 in this category as well. Paul says that God “desires [or 'wills, wishes,' Gk. theleo] all men to be saved and to come to the knowledge of the truth” (l Tim. 2:4). Peter says that the Lord “is not slow about his promise as some count slowness, but is forbearing toward you, not wishing that any should perish, but that all should reach repentance” (2 Peter 3:9). In neither of these verses can God’s will be understood to be his secret will, his decree concerning what will certainly occur. This is because the New Testament is clear that there will be a final judgment and not all will be saved. It is best therefore to understand these references as speaking of God’s revealed will his commands for mankind to obey and his declaration to us of what is pleasing in his sight.

On the other hand, many passages speak of God’s secret will. When James tells us to say, “If the Lord wills we shall live and we shall do this or that” (James 4:15), he cannot be talking about God’s revealed will or will of precept, for with regard to many of our actions we know that it is according to God’s command that we do one or another activity that we have planned. Rather, to trust in the secret will of God overcomes pride and expresses humble dependence on God’s sovereign control over the events of our lives.  Wayne Grudem, Systematic Theology (Grand Rapids, MI: Zondervan, 1994), 214.  [Italics original;  and underlining mine.]

2) 6. The Bible Says That God Wills to Save Everyone. Another objection to the doctrine of election is that it contradicts certain passages of Scripture: that say that God wills for all to be saved. Paul writes of God our Savior, “who desires all men to be saved and to come to the knowledge of the truth” (1 Tim. 2:4). And Peter says, ”The Lord is not slow about his promise as some count slowness, but is forbearing toward you, not wishing that any should perish, but that all should reach repentance” (2 Peter 3:9). Do not these passages contradict the idea that God has only chosen certain people to be saved?

One common solution to this question (from the Reformed perspective advocated in this book) is to say that these verses speak of God’s revealed will (telling us what we should do), not his hidden will (his eternal plans for what will happen).20 The verses simply tell us that God invites and commands every person to repent and come to Christ for salvation, but they do not tell us anything about God’s secret decrees regarding who will be saved.

The Arminian theologian Clark Pinnock objects to the idea that God has a secret and a revealed will–he calls it “the exceedingly paradoxical notion of two divine wills regarding salvation.”21 But Pinnock never really answers the question of why all are not saved (from an Arminian perspective). Ultimately Arminians also must say that God wills something more strongly than he wills the salvation of all people, for in fact all are not saved. Arminians claim that the reason why all are not saved is that God wills to preserve the free will of man more than he wills to save everyone. But is this not also making a distinction in two aspects of the will of God1 On the one hand God wills that all be saved (1 Tim. 2:5-6; 2 Peter 3:9). But on the other hand he wills to preserve man’s absolutely free choice. In fact, he wills the second thing more than the first. But this means that Arminians also must say that 1 Timothy 2:5-6 and 2 Peter 3:9 do not say that God wills the salvation of everyone in an absolute or W1qualified way-they too must say that the verses only refer to one kind or one aspect of God’s will.

Here the difference between the Reformed and the Arminian conception of God’s will is clearly seen. Both Calvinists and Arminians agree that God’s commands in Scripture reveal to us what he wants us to do, and both agree that the commands in Scripture invite us to repent and trust in Christ for salvation. Therefore, in one sense both agree that God wills that we be savedit is the will that he reveals to us explicitly in the gospel invitation/

But both sides must also say that there is something else that God deems more important than saving everyone. Reformed theologians say that God deems his own glory more important than saving everyone, and that (according to Rom. 9) God’s glory is also furthered by the fact that some are not saved. Arminian theologians also say that something else is more important to God than the salvation of all people, namely, the preservation of man’s free will. So in a Reformed system God’s highest value is his own glory, and in an Arminian system God’s highest value is the free will of man. These are two distinctly different conceptions of the nature of God, and it seems that the Reformed position has much more explicit biblical support than the Arminian position does on this question.22 Wayne Grudem, Systematic Theology (Grand Rapids, MI: Zondervan, 1994), 683-684. [Italics original; footnote values and content original; and underlining mine.]

 

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20For a discussion of the difference between God’s revealed will and his secret will, see chapter 13, pp. 213-16; also chapter 16, pp. 327-30. See also John Piper, “Are There Two Wills in God? Divine Election and God’s Desire for All (0 Be Saved,” in The Grace of God, the Bondage of the Will, ed. Tom Schreiner and Bruce Ware.

21Clark Pinnock, “Introduction,” in Grace Unlimited, p. 13.

22See chapter 15, pp. 271-73, and chapter 21, pp. 440-41, on the fact that God created us and the whole universe for his own glory. An Arminian may object to putting the difference this way, and may say that God is more glorified when we choose him out of an absolutely free will, but this IS sun ply a doubtful assumption based on intuition or human analogy, and has no specific support from scripture. Moreover, to be consistent it seems the Arminian would also have to take account of the millions w;o do not choose God, and would have to say that God is also more glorified by the free choices of the millions who freely decide against God-otherwise, why would God allow them to persist in this free choice of rebellion?

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7 comments so far

 1 

The Scripture affirms both the revealed will and the secret will of God. That’s an important distinction to keep in mind as a Calvinist because I can hope and pray for God to save someone and be persistent in doing so. Also, that is a good point about Arminians and free will. Their idea of free will is not biblical and weakens their position. They do seem to value free will to the degree that they may even affirm that free will is more important to God than what He wants: “God wants you to repent and trust in Christ, but He would not force you to do so, He has given you free will…”

August 27th, 2011 at 5:34 pm
CalvinandCalvinism
 2 

Hey there,

Yes for sure. Here is an axiom that must never be denied either implicitly or explicitly: No aspect or idea or truth pertaining to the secret will can ever be invoked to deny the sincerity of the revealed will. Any line of thought that leads one to invoke something of the secret will in order to deny the sincerity of the revealed will (in all its expressions of commands, calls, invitations, offers, and the various expression of divine compassion, etc etc) must be rejected. The moment we start invoking the secret will against the sincerity of the revealed will, we have undercut God’s own self-revelation about his dealings and disposition towards his creatures, mankind. For this self-revelation pervades Scripture from beginning to end–and we have now entered the conceptual realm of Hypercalvinism.

Does that make sense?

Thanks for stopping by,
David

August 27th, 2011 at 7:40 pm
 3 

what’s really fascinating about Grudem is that he’s a high Calvinist on the issue, and doesn’t believe God has provided a way for their salvation, having died only for the specific sins of the elect!

August 28th, 2011 at 12:04 am
Bob Schilling
 4 

John Frame has very similar comments with some detail on 2 Peter 3:9, etc.

August 30th, 2011 at 2:56 pm
CalvinandCalvinism
 5 

Hey thanks Bob.

I will track that down and blog it. If Tony has blogged it already I will steal it from him. :-)

I always appreciate heads-up from folk regarding names, comments, and titles.

David

August 31st, 2011 at 2:18 pm
Randy
 6 

Free will is not biblical? Preposterous. The entire theme of all scripture is free will vs Gods will and the battle to align the two for every man. The idea that God desires something he has already determined to be impossible fails election instantly. People try so hard to add to Gods word, why?

December 24th, 2012 at 1:30 am
CalvinandCalvinism
 7 

Hey Randy, sure you an assert all you want. The issue is exegesis. The Bible characterizes God has desiring something that he has not decreed to come to pass, Ps 81:13 is a good verse in point. Another good verse would be Hos 6:6 where God expresses a desire and preference for something that did not come to pass. Here the word delight or desire is the same as used in Ps 115:3. Here the same Hebrew word is being used in two different senses. Ho 6:6 is a quotation from 1 Sam 15:22 where the same word is used with the same intent: Saul did something that God did not desire or delight. Further, these verses are carried over into the New Testament, Matt 9:13.

This is just one line of evidence for this idea.

Hey Randy, keep in mind this is not a debating blog or an assertion blog. If you have any questions, please do ask them, but this is not a place for that which pretends to pass itself off as conversation and discussion out there on the Web. If you want a debate, join theology_list at Yahoo dot come or even email me.

Thanks,
David

December 24th, 2012 at 12:04 pm