Predestination - Intertrinitarian Economy — John Murray

O Lord, our God, to Thy great name we lend a praise and thanksgiving, for the unspeakable goodness Thou hast bestowed upon us in the past, and for the way in which Thou dost always compass us about, with loving kindness and tender worship.

We pray, O Lord, that we may yield to Thy great name the fruit, in thanksgiving, the fruit of the Spirit, in love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temper. That we may glorify Thee as our Father who art in heaven, through Jesus Christ, the Mediator, and in the virtue and power of the Holy Spirit whom Thou hast sent, and all in Jesus' name, Amen.

Foreknowledge and Predestination in Romans 8

Now I have been dealing with Romans 8, 29, and we all know the obstacles which we have to make. And the objection is that if we give to the Word for you the pregnant meaning for which I have contended in accordance with the analogy of Scripture teaching, then there is no difference between foreknowledge and predestination.

Now that is a very remarkable argument for any competent text reader to make. There is an obvious distinction. Foreknow, or just the simple verb foreknow, focuses attention upon the distinguishing love of God, but it does not inform us of the destination to which those loved are appointed.

And it is precisely that information that the second clause provides. He also did predestinate to be conformed to the image of his Son. It is by no means superfluous because in this text there is no information in the first clause as to what are the implications of election.

Election and Destiny in Ephesians 1

In this respect, you see, Romans 8, 29 differs from Ephesians 1, 4, and 5. In Ephesians 1, 4, the destination is directly attached to election, directly attached in Him before the foundation of the world, that we should be holy without blame before Him.

It's a direct coordination, you see, a direct conjunction of election and the destiny. And the same, of course, in Ephesians 1, 5, means love having predestinated us unto adoption. You don't have that type of construction in Romans 8, 29.

And so it is the second clause in Romans 8, 29, that informs any predestination of election. And in that second clause in Romans 8, 29, the second clause in Romans 8, 29, is parallel to the second in Ephesians 1, 4, and 5, that we should be holy and without blame before Him and unto adoption.

Romans 8, 29, the destination defined in terms that are surpassed, as enunciated in Ephesians 1, 4, and 5. Because here we have the destination defined for us in terms. Here we have the destination defined for us in terms that transcend any other definition in the whole of the world.

Conformity to the Image of the Son

Here we are apprised of great dignity, a great dignity involved in this destiny. For the destination is here defined, involved in the destination conceivable for creatures. Namely, it should be conformed to the image of the first conceivable destination, the highest conceivable destination that God Himself could deny.

Nothing could be greater than to be conformed to the image of His Son, and that He might be the first begotten Son. In fact, the high destiny, that of which there isn't anything conceivably higher, reminds us of the greatness referred to in the first law.

Love is not passive emotion, to nothing less than the highest goal conceivable. Probably unwise is the allegation pregnant meaning of for you, who is of the necessity. Now that's all. And I'm going to bring my discussion now very briefly to a conclusion as far as the plan of foundation is concerned.

The Foundation and Goal of Salvation

There are many other passages that might be considered, as we have considered in Ephesians 1 and Romans 8, 29, and many other passages, especially Romans 9. It would take me another whole hour to develop the thought there in Romans 9.

I have to think of 1 Peter 1, 2, and various passages, but I'm not going to wait now to develop the thought of these passages. I have given you sufficient indications of what the teaching of the Scripture is on the basis of Ephesians 1 and Romans 8, 29.

I'm going to bring the discussion to a conclusion. The main upshot of a Biblical study, a Biblical theological study, the plan of foundation, the main upshot, as far as the data of revelation are concerned, it comes to the whole foundation.

Let the knowledge give back first to the ultimate of revelation, ultimate of revelation. Now, of course, you find that in the most familiar text. It says, God so loved the world that He gave His only begotten Son.

To paraphrase, you must say, God the Father so loved the world that He gave His only begotten Son. Ultimate of revelation we find on the basis of other passages, but there is a differentiation in the love of God.

You find it in Romans 3, 16, remember. John 3, 16. You don't find it in John 3, 16. It's a differentiation. But you do find it in other passages, such as, of course, those we study. Ephesians 1, 4, and 5.

Romans 8, 29. And many other passages. Ultimate of revelation. Now, section 2. That this electing love of God conditioned upon God's foresight of a differentiation which men made themselves, of a difference which men themselves caused to accordance with the sovereign will of God.

And practically, Paul made the emphasis upon that in Ephesians 1. And 6. Also, of course, in Romans 3. Now, 3. The third prophecy. Pardon me. That the whole process of salvation, in all its phases, the process of salvation in all its phases, calls for the consequences of salvation, and the process of salvation, all its elements of salvation, carries into effect the process of salvation.

And then the fourth prophecy is this. The process of salvation moves from electing grace as fountains to the praise of the glory of God's grace in the glorification of those who are the objects of His electing love.

The Glory of God as the Ultimate End

We must remember, teleology is concerned. For as the ultimate end is the glory of God, the praise of the glory of God's grace, the whole plan in its all aspects, the plan in its all inclusive aspects, comprehending everything in the whole realm of creation, providence, and history, is to the end of God's glory, made all things for Himself, of Him, and through Him, and unto Him, more restrictively in the plan of salvation, now that same ultimate goal, to His end, shall be.

All these, I take it, are the propositions, and the demonstration of this scripture, that must govern our construction of the plan of salvation. There can be differences of opinion as to the order of the divine decrees in certain particular.

I don't think it's worthwhile at this stage of the development of theology to spend a great deal of time discussing certain questions as they pertain to the order of the divine decree. But I think that these propositions are indisputable, and as long as these propositions govern our construction of the plan of salvation, we are sure to be on solid biblical ground.

The Inter-Trinitarian Economy of Salvation

Now I pass on to the next. In his old theology, remember, I called the next topic the inter-trinitarian plan of salvation, inter-trinitarian economy of salvation. I shall try to defend that title as we proceed.

It is a proper title. It has very decided advantages over a great many of the titles that have been given to it in the history of God. What do we have in mind here? Well, just this, that the plan of salvation cannot be properly construed.

We take account of the arrangements, the arrangements between the persons of the Godhead in designing and executing salvation. The arrangements between the persons of the Godhead in the designing and executing of salvation.

In other words, there is an economy by certain functions and actions, specifically those of one person, certain functions and actions are specifically those of one person, and other functions and actions are those of another person.

...with distinguished Godhead within the ontological trinity. ...with distinguished Godhead within the ontological trinity. Sometimes you will find in your audience distinguishing between the ontological trinity and the economical trinity.

Sometimes you will find in your audience distinguishing between the ontological trinity and the economical trinity. ...the ontological trinity and the economical trinity. That, I think, is a misleading distinction, a misleading way of expressing the distinction.

...distinguished in relations which the persons of the Godhead sustain to one another in the economy of redemption. ...in the economies of creation, providence and redemption, but thinking now particularly of redemption.

...the distinguishing relations which the persons sustain to one another. Now, first of all, in dealing with this topic, summary, Biblical data, supporting, summarizing, and one, make it Arabic, one word, capitally this time, that you have election.

The Father's Election of His People

Election. Prerogative of God the Father. Prerogative of God the Father. Therefore, it is specifically action of God the Father to elect. It is clear, it has to be the God and Father of our Lord Jesus Christ.

Even that he chose us, the same in Romans 8, 21, conformed to the image of his Son, and therefore it is only subject of the center is the person who sustains to the Son his fatherly relationship. Now, that's clear, and it's oftentimes overlooked, because, for example, in such a passage as John 3, 16, it doesn't occur to a great many people to recognize that the person spoken of is specifically God the Father, and that he gave his only begotten Son.

The Father's Mission of the Son

Only of the Father is Christ the only begotten Son. And so it is to the Father's love that our attention is drawn to the fountain of the whole plan of salvation. Now, second, another deacon, is that it is God the Father sent the Son into the world, and I call that mission sent Christ into the world.

And therefore, of course, it was God the Father who designed to send the Son into the world to accomplish redemption. A spirit who sent the Son, and he didn't come simply of his own initiative, on his own initiative.

In the exercise of that sovereignty that belonged to him, as the Son of God sent, therefore designed. You remember the passages. John 17, 18, and 19. John 17, 18, and 19. Romans 8, 3. Galatians 4, 4. Hebrews 2, 10.

Christ's Commission and Obedience

These are the passages. Then three, you have the commission in pursuance of the task given him by God the Father. Pursuance of the task given him by God the Father. I, pardon me, Psalm 47 and 8. Though I come, the volume of the book that is written of me, I delight to do thy will, O my God.

Psalm 47 and 8. John 4, 34. John 6, 38, and 39. Hebrews 2, 14, and 15. This, Jesus said, I came down from heaven, not to do mine own will, but the will of him that sent me. This is the will of him that sent me.

Christ's Completed Work and Glorification

All that he has given me, I suppose, nothing much agrees with us of the last day. Then four, promise fulfilled, the commission given to him, fulfilled, and rewards administered. This is our fulfilled and rewards administered.

Fifth, there must have been an undertaking on the part of the Father. An undertaking on the part of the Father. Rewards and fulfills. 17, 4, and 5. Jesus is praying on the eve of his sacrifice. I have glorified thee on the earth.

I have finished the work which thou gavest me to do. Now, O Father, glorify thou me in which I know myself. Once indicated, the relationship. I have finished the work which thou gavest me to do. Now glorify me in what is the glorification is the reward of his completion.

This is what is given. Well, there are numerous texts bearing in this. John 17, 22, and 24. That's one, I think. John 17, 22, and 24. Acts 2, 33 through 36. It's very explicit. Christ received of the Father the promise of the Holy Spirit.

Ephesians 1, 20 through 22. Ephesians 4, 8. Ephesians 5, 25 through 27. Philippians 2, 6 through 9. Titus 2, 14. Hebrews 2, 9. And Hebrews 12, 2. I'll not wait to quote these. They abound in wrath. The pursuance, therefore, of unengagement, unabasement, unundertaking on the part particularly of God the Father.

Then the Father. Holy Spirit. Subject now. It's clear that the Holy Spirit was given and sent into the world on His own merit distinguishing mission in accordance with divine promise, divine promise attached to the fulfillment of His redemptive design.

Adam and Christ as Covenant Heads

Passages are explicit. John 14, 16, 17, and 26. 14 verses 16, 17, and 26. John 15, 26. 16, 17. 4 and 8. 17 and 33. Acts 2, 16, 17, and 33. There is the parallel between the relation which Adam sustained to the old way and that which Christ sustains to the redeemed.

The parallel between these two headships. 19, as you will remember. 1 Corinthians 15, 22, and 45 through 49. I repeatedly mention to you the schematism with which these passages provide us. The schematism in terms of which God's government took the old human race.

Schematism in terms of which God's government took the old human race. This is what you might call the divine philosophy of history. None before Adam because he's the first man. There's none between Adam and Christ because Christ is the second man.

There's none after Christ because Christ is the last. Subsequently you see there is that relationship. Did you take into account divine wisdom that parallelism is in accordance with all that was found prior to this in connection with this inter-primitarian economy of salvation.

The Three Persons and the Unified Plan of Salvation

Now there's that that is just a very brief index to what you have as far as Biblical data are concerned. Now second is the formulation of that very brief statement based directly upon these data. The data imply that salvation is designed by God the Father accomplished by Christ by the Holy Spirit.

In accordance with arrangements, undertakings, commitments, promises. Arrangements, undertakings, commitments and promises on the part of the persons of the Godhead. Hence, behind all historical accomplishment there is a plan in terms of an inter-trinitarian economy.

And the whole process of salvation the whole process origin, consummation is in terms of and fulfills the provisions of this economy. It is as we think in terms of such an economy that we can appreciate the distinct functions and prerogatives of the three persons of the Godhead.

One function specifically or by way of eminence that of the Father that of the Son the Holy Spirit. In some cases these functions are not those of one person to the exclusion of the others. And this is why it is necessary in these cases to have the qualification by way of eminence.

By way of eminence. But in other cases in other cases the distinguishing functions and prerogatives are exclusive and consequently do not allow for the qualification by way of eminence. For example, it is the Father alone who sent the Son.

It is the Son alone who came. The Son alone who suffered and died.