[246] From the foregoing it has become evident in what sense reprobation must be considered a part of predestination. From the perspective of the comprehensive character of the counsel of God, we have every right to speak of a “double predestination.” Also sin, unbelief, death, and eternal punishment are subject to God’s governance. Not only is there no benefit in preferring the terms “foreknowledge” and “permission” over the term “predestination,” but Scripture, in fact, speaks very decisively and positively in this connection. It is true that Scripture seldom speaks of reprobation as an eternal decree. All the more, however, does it represent reprobation as an act of God in history. He rejects Cain (Gen. 4:5), curses Canaan (Gen. 9:25), expels Ishmael (Gen. 21:12; Rom. 9:7; Gal. 4:30), hates Esau (Gen. 25:23-26; Mal. 1:2-3; Rom. 9:13; Heb. 12:17), and permits the Gentiles to walk in their own ways (Acts 14:16). Even within the circle of revelation there is frequent mention of a rejection by the Lord of his people and of particular persons (Deut. 29:28; 1 Sam. 15:23,26; 16:1; 2 Kings 17:20; 23:27; Ps. 53:5; 78:67; 89:38; Jer. 6:30; 14:19; 31:37; Hos. 4:6; 9:17). But also in that negative event of rejection there is frequently present a positive action of God, consisting in hatred (Mal. 1:2-3; Rom 9:13), cursing (Gen. 9:25), hardening (Exod. 4:21; 7:3; 9:12; 10:20,27; 11-1F14-4; Deut. 2:30; Josh. 11:20; 1 Sam. 2:25; Ps. 105:25; John 12:40; Rom. 9:18), infatuation (1 Kings 12:15; 2 Sam. 17:14; Ps. 107:40; Job 12:24; Isa. 44:25; 1 Cor. 1:19), blinding and stupefaction (Isa. 6:9; Matt. 13:13; Mark 4:12; Luke 8:10; John 12:40; Acts 28:26; Rom. 11:8). God’s reign covers all things, and he even has a hand in people’s sins. He sends a lying spirit (1 Kings 22:23; 2 Chron. 18:22), through Satan stirs up David (2 Sam. 24:1; 1 Chron. 2IT), tests Job (ch. 1), calls Nebuchadnezzar and Cyrus his servants (2 Chron. 36:22; Ezra 1:1; Isa. 44:28; 45:1; Jer. 27:6; 28:14; etc.) and Assyria the tod of his anger (Isa. 10:5ff.). He delivers up Christ into the hands of his enemies (Acts 2:23; 4:28), sets him for the fall of many, and makes him a fragrance from death to death , a stone of stumbling, and a rock of offense (Luke 2:34; John 3:19; John 9:39; 2 Cor. 2:16; 1 Pet. 2:8). He abandons people to their sins (Rom. 1:24), sends a spirit of delusion (2 Thess. 2:11), raises up Shimei to curse David (2 Sam. 16:10; cf. Ps. 39:9), uses Pharaoh to show his power (Rom. 9:17), and heals the man blind from birth to manifest his glory (John 9:3). Certainly in all these works of God one must not overlook people’s own sinfulness. In the process of divine hardening humans harden themselves (Exod. 7:13, 22; 8:15; 9:35; 13:15; 2 Chron. 36:13; Job 9:4; Ps. 95:8; Prov. 28:14; Heb.’ 3:8; 4:7). Jesus speaks in parables not only in order that people will fail to understand but also because people refuse to see or hear (Matt. 13:13). God gives people up to sin and delusion because they have made themselves deserving of it (Rom. 1:32; 2 Thess. 2:11). And it is ex posteriori that believers see Gods governing hand in the wicked deeds of enemies (2 Sam. 16:10; Ps. 39:9-10). Nevertheless, in all these things also the will and power of God become manifest, and his absolute sovereignty is revealed. He makes weal and creates woe; he forms the light and creates the darkness (Isa. 45:7; Amos 3:6); he creates the wicked for the day of evil (Prov. 16:4), does whatever he pleases (Ps. 115:3), does according to his will among the inhabitants of the earth (Dan. 4:35), inclines the heart of all humans as he wills (Prov. 16:9; 21:1), and orders their steps (Prov. 20:24; Jer. 10:23). Out of the same lump of clay he makes one vessel for beauty and another for menial use (Jer. 18; Rom. 9:20-24), has compassion upon whomever he wills and hardens the heart of whomever he wills (Rom. 9:18). He destines some people to disobedience (1 Pet. 2:8), designates some for condemnation (Jude 4), and refrains from recording the names of some in the Book of Life (Rev. 13:8; 17:8).

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