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Are There Two Wills in God?
Divine Election and God’s Desire for All to Be Saved�
In this short, theological essay, John Piper builds a scriptural case that God’s unconditional election unto salvation is compatible with God’s genuine desire and offer for all to be saved. Helping us to make sense of this seemingly paradoxical relationship, Piper wisely holds both truths in tension as he explores the Bible’s teaching on this challenging topic, graciously responds to those who disagree, and motivates us to passionately proclaim the free offer of the gospel to all people.
- Sales Rank: #506577 in Books
- Brand: Crossway Books
- Published on: 2013-09-30
- Original language: English
- Number of items: 1
- Dimensions: 8.00" h x .16" w x 5.25" l, .20 pounds
- Binding: Paperback
- 64 pages
About the Author
John Piper (DTheol, University of Munich) is the founder and teacher of desiringGod.org�and the chancellor of Bethlehem College & Seminary. He served for 33 years as the senior pastor of Bethlehem Baptist Church in Minneapolis, Minnesota, and is the author of more than 50 books, including Desiring God, Don’t Waste Your Life, This Momentary Marriage, Bloodlines, and Does God Desire All to Be Saved?
Most helpful customer reviews
22 of 26 people found the following review helpful.
an extremely helpful little book that defends the doctrine of election
By David Norman
One of the joyous discoveries of church history is that authors used several delivery methods to communicate ideas and doctrinal discussions. One of the means available in that day, albeit less popular in our own, is the writing of doctrinal tracts. These brief booklets are often filled with wisdom and insight, yet lacking in the heft normally associated with theology and church history.
In his new little book, Does God Desire All to be Saved?, John Piper defends the theological understanding of the two wills of God. In doing so, defends the doctrinal understanding of Unconditional Election from the critiques that it fails to account for passages such as 1 Tim 2:4, 2 Pet 3:9, Eze 18:23, and Matt 23:37. In various ways, these four passages all speak explicitly to God's concern for "all" and does not delight in the death of the wicked.
Further, he sets out to "show that unconditional election... does not contradict biblical expressions of God's compassion for all people and does not rule out sincere offers of salvation to all who are lost among the peoples of the world" (13). Piper sees no contradiction in the full and free gospel offer to the lost world.
Critique
Piper is at his best when he clings to Jonathan Edwards' writings. This little book - not much more than a tract - is a fantastic exegetical defense of Edwards' own, "Concerning the Decrees in General, and Election in Particular." Those who find agreement with Piper on this issue will find no breakthroughs in the discussion, but a helpful distillation of the discussion. Critics of Unconditional Election will find a genuine defense - free of unhelpful polemics and rhetoric - that succinctly captures the essence of the position.
Piper spent the vast majority of his work on his first goal - that is, to show that God's willing that all would come to salvation is not in Biblical-contradiction with the reality that only those chosen by God from before creation will be saved. His second goal - to show that unconditional election does not place the free gospel offer in contradiction to God's will - is an extremely short endeavor. That is, it barely takes over a page.
Piper's failure to define what he means by "free and full gospel offer" will likely be the point that garners the greatest critique. He writes, "we now offer him and all that he has achieved for his elect to everyone on earth. Christ invites everyone to come. And everyone who comes is saved. Everyone who receives Christ has been chosen from the foundation of the world and is an heir of an infinite inheritance" (54). Another brief chapter detailing exactly what Piper envisions to be a "full gospel offer" would provide clarification on one of the more contentious concerns of those in disagreement.
Overall, this is an extremely helpful little book that defends the doctrine of election.
48 of 63 people found the following review helpful.
Oh, the Fascinating Perplexity That is Calvinist Theology
By Finney Raju
I am a Christian of the non-theologically bent kind. I appreciated many John Piper podcasts. They were intellectually enriching, emotionally satisfying, and even character forming. All of that, even though I never felt convinced by Calvinism. So I thought I'd try out this essay, (available free on his website by the way).
In this book, "Does God Desire All to Be Saved?", Piper gives two alternative answers.
THE PROBLEM:
Scripture tells us that God "wants all people to be saved and to come to a knowledge of the truth" (1 Tim. 2:4), does not want "anyone to perish, but everyone to come to repentance" (2 Peter 3:9), would rather the wicked turn rather than perish and has no desire in the death of anyone (Ezek. 18) and wanted to gather "your children together as a hen gathers her brood under her wings, and you were not willing!" (Matt. 23:37)
THE ANSWER?
So, how does Piper reconcile this with Calvinism? This is the project of this essay.
He presents two possibilities. He proposes one as if to get it out of the way and spends the rest of his essay expanding on the other.
FIRST ANSWER: "It is possible that careful interpretation of 1 Timothy 2:4 would lead us to believe that God's desire for all people to be saved does not refer to every individual person in the world, but rather to all sorts of people..." (emphasis added).
AH. Gotcha. So, when God says he wants everyone saved, he really just mean all sorts of people. God desires a few of every sort (dwarves, hobbits, elves, Mets fans) to be saved. Just does not desire all of them.
Unfortunately, as John Piper notes, this interpretation "has never been convincing to Arminians." His tone suggests here that this interpretation should be persuasive, and/or that it *is* persuasive to him.
He's right about this: It is not convincing. It is not convincing because applying that interpretation to any of the above-referenced verses (with the possible exception of 1 Tim.2:4) would make them incoherent. Under Piper's interpretation of 2 Peter 3, God is not patient so that everyone may be saved, but so that some people of every "sort" can be saved. Likewise, under Piper's interpretation of Ezekiel 18, When God says he doesn't desire the death of ANYONE, he REALLY just meant he didn't desire the death of EVERYONE. He wants a few from "all sorts" of wicked people to be saved.
Nevermind we are never told what counts as a sort. Piper might be thinking ethnic sorts. Why should God categorize people by ethnic sorts? Why would that be any less arbitrary than classifying by income? And the more we climb into this rabbit hole, the further away from any sound basis in scripture or logic to justify this position. And so Piper moves quickly on.
Piper charges Arminians later in the book with imposing their philosophical beliefs onto scripture. So here, I must ask: Would anyone reading Ezekiel 18 naturally infer Piper's interpretation? Is it not something that you have to twist and revise badly in order to maintain a philosophical position - one that these scriptures definitely didn't inspire?
So, Piper's first answer to the question is, No. God does not desire all to be saved.
SECOND ANSWER: Yes, and No. God desires every individual human being to be saved, has the power to make everyone saved, but does not will so.
Piper labors to demonstrate that God can will something in one sense and not will it in another. I won't spend much time on it.
I will only ask Piper to apply his interpretive device to Matthew 23:37. If you recall, that's the one where Jesus says he wanted to gather all of Jerusalem's inhabitants together, but "you were not willing!" In this passage, whose will does Jesus place the responsibility for Jerusalem's condition? God's will, or the people's? Another scripture to consider is Deuteronomy 30: "I have set before you life and death, the blessing and the curse. So choose life in order that you may live, you and your descendants..." Again, whose is responsible for choosing life?
John Piper does not address these verses. Instead, he points to the absence of a reference to free will in the Paul's letter to Timothy, and then makes the absurdly sweeping conclusion that
"Therefore, the presupposition that seems to demand free will
as an explanation for why not all are saved in spite of 1 Timothy
2:4 is not in the text, is not demanded by logic, is not in harmony
with the wider context of the Pastoral Epistles, and is not taught
in the rest of Scripture."
Back to Piper's second answer: So, under this take, God may desire all to be saved even though he does not will it. OK. Why doesn't he will it? What's stopping him from fulfilling his desires? What could be more important to his relationship to the world than restoring everyone back into the harmonious relationship with him as He made it to be?
God's other priority "is the manifestation of the full range of God's glory in wrath and mercy (Rom. 9:22-23) and the humbling of man so that he enjoys giving all credit to God for his salvation (1 Cor. 1:29)" Later, Piper adds that it is the "glorification of the full range of his perfections in exalting his sovereign grace"
What does the glorification of the full range of his perfections even mean? Why would saving some and damning others humble people and cause them to enjoy giving God credit? And is that really worth more than saving most of the world's inhabitants from endless damnation? So the salvation of one plus his enjoying crediting his salvation to God is worth more than saving two? Why should glorification be opposed to saving the whole world? Couldn't the salvation of ALL be even greater? - which, by the way, is suggested by a clear reading of Timothy, Matthew, Peter, and Ezekiel? There isn't a shred of scripture supporting the notion that self-glorification requires some to be lost. To the contrary, "the LORD'S hand is not so short that it cannot save; nor is His ear so dull That it cannot hear. But your iniquities have made a separation between you and your God..." (Isa 59:1-2),
And then the book ended.
To sum, this essay felt like an exercise in mental gymnastics. Thank you, but no thank you. You should have just stuck to your first explanation. It was just as convincing as your second, but a bit less convoluted.
8 of 9 people found the following review helpful.
Two Wills In God, Yes; A Will to Damn, No.
By A. Omelianchuk
Piper's treatment of the "two wills" theology of Calvinism is clear and to the point. Readers who like lots of biblical citations should be happy, but for those of us who want to trace the argument, here's a way of thinking about the issues. Consider the following argument:
1. If the doctrine of Unconditional Election is true, then God prefers that not all be saved.
2. But the Bible says that God prefers that all be saved (1 Tim 2:4, 2 Pet 3:9, Ezekiel 18:23, 32).
3. Therefore, the doctrine of Unconditional Election is false.
How might the the defender of Unconditional Election respond? One might deny [2] by some method of interpretation that concludes that the verses in question do not really say God prefers that all be saved. Piper entertains this idea, but rejects it; perhaps he interprets things this way, but his point is that it not necessary to do so. What about [1]? Some deny it by saying things like, "God does not reject anyone; rather he passes over them in sorrow." But this is a distinction without difference. If a President receives two petitions for pardon and only pardons one rather than both, we would not make sense of the President's actions by saying that the one unpardoned was not rejected but only "passed over." So what is the defender of Unconditional Election to do?
Piper's response is simple: the argument equivocates on the meaning of the word "prefers." In [1] God prefers to actualize states of affairs that do not entail the salvation of everyone; in [2] God prefers that the states of affairs in which everyone is saved were actual. In the first sense, God prefers to actualize something; in the second, God prefers that something else were actual. A nice way of putting it (borrowed from Steven Cowan) is that, ALL THINGS BEING EQUAL, God prefers to save everyone, but ALL THINGS CONSIDERED, God prefers not to save everyone. Think of a physician who intends to help people overseas ward off a deadly disease, but upon hearing that his homeland is being impacted by the disease, he decides to stay and help his own people. It is perfectly coherent to understand his conflicting preferences in this way. And it is this sort of "two wills" theology that is unavoidable when trying to answer the problem of evil.
Let us suppose this is right. Then, we have to answer this: what sort of consideration is it that so constrains God from saving everyone? What is at STAKE for God if he saves everyone? Piper's answer is that God's GLORY is at stake: God would fail to maximize the revelation of his glory to the elect by virtue of failing to send some sinners to hell so that they might bear, and in so doing reveal, the full weight of divine wrath. Piper believes that a world where this sort of wrath is not actualized is on the whole less preferable than a world in which it is actualized (alongside a display of mercy), because it fails to exemplify the sternness of God's wrath.
I have three objections to this consideration. First, it imposes a rather strong limitation on God's freedom in that He is not really FREE to show mercy to whomever He likes. Piper elsewhere assumes that the failure to uphold God's glory is a moral failure (see The Future of Justification: A Response to N. T. Wright, 64). Since presumably saving everyone would fail to uphold his glory, and God is morally perfect, it follows that God is morally obligated to elect some for damnation if God is to create a world in which he reveals himself to creatures like us. Therefore, God is not permitted to save everyone. But this is an odd result, to say the least. It is one thing to say that God is under no obligation to save anyone; it is quite another to say that God is under an obligation NOT to save everyone. Add to that the plausible assumption that God is necessarily morally perfect. Then, it follows, at least in worlds like ours, that it is impossible for God to save everyone. That, if anything, is a unacceptable consequence for a Calvinist to embrace.
A second objection grants the truth of the penal substitution theory of the atonement and argues that the fullness of God's wrath could be sufficiently displayed (if it must be displayed) in the work of Christ. The elect would need nothing more than the cross of Christ to understand the depths of their sin and the severity of God's response to it. But if a populated hell is required to sufficiently display God's wrath to the elect, then the cross of Christ is insufficient to display God's wrath to the elect. There is nothing contradictory about this outcome, but it is an odd one nonetheless, especially for someone who considers the cross of Christ to be the "blazing center" God's glory (Don't Waste Your Life, chapter 3).
Third, given the sort of sovereignty Piper affirms, it is hard to understand what could be glorious about God's wrath if it is meted out for sins that were causally brought about by God's control. The doctrine of divine wrath contains two components. The first is a sense of righteous indignation towards a wrong; the second is a just punishment brought to bear on the wrongdoer. But how does one wrong God and thereby merit his wrath by doing exactly what God determines one to do? The appeal to the distinction between what God prefers, all things being equal, and what God prefers, all things considered, is of little help here. The picture we are left with is a God who frustrates himself by ordaining states of affairs that he judges to be bad. God's anger and punishment are irrational as they are directed towards objects that do exactly what they are supposed to do. God is like an incompetent computer programer who gets angry at his computer for doing exactly what it is told to do. The programmer's anger is irrational and his throwing of the computer out the window is stupid. How much more irrational and stupid is God's wrath on sinners for sins God causes them to commit? There is nothing glorious about it apart from a raw display of power in which there is no justice, but only strength.
I see no way around these objections, and therefore, we should reject the "display of wrath" constraint Piper offers as the reason why, all things considered, God does not prefer to save everyone.
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