Predestination is the doctrine that the sovereignty of God determines the eternal destiny of all things, including the salvation of souls. It is a sometimes controversial doctrine, and there are many different interpretations of it. It is most commonly associated with the writings of St.Paul, Augustine, John Calvin, and Martin Luther.
Some people believe that predestination means that God has chosen an elect people to be saved, giving them the gift of faith in Christ and His substitutionary sacrifice on the cross, while passing over others, leaving them in their sin and unbelief. Others believe that predestination means that God has chosen to save all people, but that some people will reject his salvation. Still others believe that predestination means that God has chosen to save some people, but that he will not force them to accept his salvation.
The doctrine of predestination is based on the Bible, which teaches that God is sovereign and that he has a plan for the universe. The Bible also teaches that God is loving and merciful, and that he wants all people to be saved. How then, can God allow some people to perish?
A Protestant principle of Bible interpretation, or hermeneutics, is that “Scripture interprets Scripture.” This means that verses are not to be interpreted in isolation, but within the context of the whole Bible. What the Bible teaches, in both the Old Testament and New, is that we are born sinful, a result of the fall into sin of our first parents, Adam and Eve, in the Garden of Eden. This is called the doctrine of Original Sin. To make matters worse, we increase our guilt by sinning in thought and deed every day. In fact, the Bible says we are ethically “dead in our trespasses and sin.” Since all have sinned, all are guilty and condemned to eternal punishment. The story doesn’t end there, however, but unfolds into the glorious story of redemption, made possible when God’s Son offered His own life on the cross to redeem us from the guilt and power of sin, if only we believe.
So where does predestination fit into this story? The Bible says that, even though all have sinned, God has graciously given the gift of faith in Christ to His chosen people, enabling them to repent of their sins and be forgiven. In the fourth chapter of Ephesians, St. Paul explains this doctrine:
““Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love, having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will….”
Ephesians 1:3-5 NKJV
The doctrine of predestination can be a difficult doctrine to understand, and it can be either a source of comfort or anxiety, depending on how it is interpreted. It is important to remember that the doctrine of predestination is not the only doctrine in the Bible, and that it is also not the most important doctrine. The most important doctrine is the doctrine of salvation, which teaches that Jesus Christ died on the cross to save His people from their sins.
The biblical doctrine of predestination is most commonly associated today with Reformed and Presbyterian churches. If you would like to explore how the sovereignty of God and predestination can be a comfort to the believer, a good introductory book is The Reformed Doctrine of Predestination, by Loraine Boettner. A free audio version is available here.
"The heavens declare the glory of God; And the firmament shows His handiwork. Day unto day utters speech, And night unto night reveals knowledge. There is no speech nor language where their voice is not heard."
(Ps. 19:1-3)
Well, the weather has been a bit frigid so far this winter. The snowstorms seemed to correspond perfectly with our plans for trips into Sioux Falls to pick up friends and family from the airport. Now that made for some interesting travel! After the several days of bitter cold, the many inches of snow falling over all surfaces, the driving wind piling that same snow into four foot tall snow drifts in the yard; after all this, it was indeed a pleasant relief to enjoy temps in the mid 20’s, the bright shining snow and calm skies. God is good. In the “heat of the day” of these recent days, my lovely wife and I enjoyed pleasant strolls around town. We were amazed at the glorious crystalized frost flakes from the morning fog; at the symmetrical patterns in the snow drifts, and even at the beautifying effect of the pure white snow upon an otherwise brown landscape. These are but a few of the multitude of evidences of which the Psalmist speaks in this 19th Psalm of the testimony of God concerning Himself. God shows us a glimpse of Himself in the creation which is all around us. Now we must be careful, this psalm is not saying that creation is God, nor is it saying that creation is “just like” God. Rather, in this psalm we hear King David contemplate the many ways in which creation “speaks” the words of God to all people. God is not silent. So far from being silent is God, that the psalm speaks of a virtual shouting whereby the word of God is declared clearly, boldly, and universally across the globe. This is called “general revelation”; that is, all of creation actively proclaims the truth about the nature of God, so much so that the wonder of God cannot be honestly denied. The Apostle Paul picks up this line of thought in the first chapter to the Romans:
For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead, so that they are without excuse, because, although they knew God, they did not glorify Him as God, nor were thankful, but became futile in their thoughts, and their foolish hearts were darkened. Professing to be wise, they became fools. (Rom 1:20-22)
Verse two of this 19th Psalm reminds us that this speech, or utterance, or revelation of God is continuously being set upon display. True knowledge of God is being shown. All of creation shows us something of the wonder, glory, faithfulness of our God! Every time that we witness the wonder of God, in its beauty, severity, or awesome power; it is as if we are seeing God declare to us afresh:“I am here and I have shown Myself in all of my power and glory.” The Dutch theologian, Abraham Kuyper (1837-1920) is famously remembered for his insight into God and His creation with these words:“There is not a square inch in the whole domain of our human existence over which Christ, who is Sovereign over all, does not cry, Mine!’ Often times we look upon the glory of the sunset, or the won- der of the summer skies, and see the handiwork of God. This is good, the heavens indeed declare the glory of God. But let’s not stop there, but with fresh eyes look all about us, as every facet of creation speaks clearly, and to all, the wonder of our creator God. The big picture, as well as the minutia, proclaim the wonders of the Lord. It is easy to be overwhelmed by the added struggles of living with the cold and storms; but this is just a brief encouragement to take a closer look, and to consider what we truly learn about God, as we witness His handiwork today. Have a blessed week.
After 40 years or so in our facility, the consistory last year voted to undertake a significant renovation. Under the leadership of deacon Al Esquivel, we installed new lighting and glass interior doors; we repainted, stained, and upholstered our pews. The transformation is stunning and has been well received by both members and visitors. Instead of renting another facility, we followed our practice during COVID and met outdoors in our parking lot during construction, shaded by pop-up tents. We had the usual interruptions and distractions. Squirrels playing behind Pastor Walker’s back, running to and fro and up into the tree that overhung the parking lot. Menacing black bees taking an interest in Pastor Walker’s sermon notes. David Voytek, our much-appreciated summer intern, referencing the “mighty rushing wind” in Acts 2 after a mighty rushing wind uprooted several of the tents and threatened to take them into another neighborhood. Police chasing a driver down the adjacent street, siren-a blazing. A party next door competing with our hymn singing with renditions of “Swing Low, Sweet Chariot” and “Row Your Boat.” Needless to say, we were quite happy to make it back into our remodeled facility. One side benefit of the renovation is that our young ladies are now happy to get married at the church rather than looking for another venue. The previous wood paneling was notorious for providing a garish orange background for those all-important wedding photos. 2022 had its difficulties and sorrows as well. We had to erase members who left us; Some over our policies taken during COVID. Others moved away because it has become challenging to find affordable housing, especially for our young families. The Lord has been gracious, however. We welcomed new members and installed Matt Daffern as our new deacon. May the Lord grant his grace and blessing to all our churches in 2023.
While so much of our denomination is now centered in the midwest, it is important to be reminded that our American roots stem largely from the early migration of Germans through Pennsylvania. Names like J.P. Boehm and G.M. Weiss remind us of the early years when German Christians were hungry for spiritual food and ordained men were scarce.1 A name that may be less familiar to you, at least in the context of our early German heritage, is the name of the Englishman, Benjamin Rush. For those of you interested in American History, you might think of the name of Benjamin Rush in the context of his being a signer of the Declaration of Independence or of his role as Surgeon General for the Continental Army. Rush was also responsible for inoculating many of our nation’s founding fathers against smallpox, including Patrick Henry. Yet, Rush’s accomplishments extend far further than his work with medicine or the Declaration of Independence. Rush began his career as a chemistry professor at the age of twenty-four, was a champion of abolition and was co-founder of the first anti-slavery society in the Americas. On a trip to Edinburgh, Rush was largely responsible for inducing John Witherspoon to emigrate to America. He was chairman of the Provincial Conference of Pennsylvania when considering whether independence from England should be declared, and helped to mold the Federal Constitution for the new nation. He advocated for free schooling for all citizens, was the founder of the Philadelphia Bible Society, and was treasurer of the United States Mint. He founded the Philadelphia Dispensary and College of Physicians, and during the outbreak of Yellow Fever in 1793, it is recorded that he cared for an average of a hundred and twenty patients a day. In fact, it was Rush that discovered that Yellow Fever was not contagious through human contact and his writings on the subject were used by doctors worldwide. He even was responsible for bringing about a reconciliation between Thomas Jefferson and John Adams. One biographer, Theodore Schmauk, said of Rush that “in peace and war, in politics and in society, in legislation and in letters, in labors for the welfare of humanity, in Pre-Revolutionary and Post-Revolutionary activity, he was one of the makers of the nation and Pennsylvania had no more distinguished citizen.”2 Yet, as interesting and full as Rush’s life happened to be, for our purposes, one of the most valuable contributions that he made was his essay on the lifestyle of the early German settlers. Rush’s firsthand account of his interactions with and respect for these German immigrants provides us with an invaluable perspective on our early German forebears. And, on a personal note, given that Peter Groseclose3 immigrated to Pennsylvania around 1750, Rush’s writings also give me a bit of a taste for the life of my own forebear. Rush begins his essay with these words:“The State of Pennsylvania is so much indebted for her prosperity and reputation to the German part of her citizens, that a short account of her manners may, perhaps, be useful and agreeable to their fellow citizens in every part of the United States.”4 Not only does his introduction demonstrate the respect that he held for the German immigrants, but it was also useful in assuaging many people’s concern over the fact that the majority of Germans who immigrated to America retained their native German language and did not embrace English. Rush goes on to say that though these German immigrants did not bring a great deal of physical belongings with them, they all came with “a bible and a prayer or hymnbook.”5 In fact, the early Germans valued their books dearly. As early as 1708, Justus Falkner published a book of devotions by a German Lutheran pastor near Philadelphia. As early as 1730, German hymnals were being published in Philadelphia as well. Benjamin Franklin would write in 1753, that of the 6 printing houses in the area of Philadelphia, two were entirely German, two were half-German and half-English, and only two were entirely English.6 It should be noted that these Germans had a high view of education and that in the 1800’s it is recorded that seventy-four percent of the males could both read and write.7 Michael Schlatter himself had a personal library of over 800 volumes.8 As the majority of these immigrants were farmers, Rush goes to a great length to compare the industriousness of the German farm community to the failures of the Irish farmers who also immigrated to the Colonies. For instance, when deforesting the land, the Germans took the time to burn out the roots of the trees they felled, rather than leaving them in the ground to rot. This allowed the Germans to till the land immediately rather than waiting for the old stump and roots to rot in place. They fed their horses well, knowing they relied on these animals for work and they chose to eat rye and corn-meal while selling their wheat.9 They built their homes around central stoves and not open fireplaces, which made more efficient use of the heat and this also allowed those who worked on handicrafts in the home (knitting, sewing, etc.) to be more productive as they did not battle with cold fingers. They also rejected strong alcoholic drinks because it made the farmer less productive. In terms of priorities, when Germans settled a region, the first two things they built as a community was a church and a schoolhouse. After these structures were established, then personal homes and barns became a priority. Rush goes on to point out that the education of the children was given primarily to the Pastors and Elders of the congregation for the purpose of ensuring the children had a high view of Sabbath and personal worship.10 It was the understanding of these immigrants that the primary responsibility for educating children lay within the local community. Hence, children were also taught in German, not in English. Hence, the German communities largely rejected Franklin’s approach to the free schools supported by the government and taught in English.11 Because of the religious tolerance afforded in the colony of Pennsylvania, the German immigrants thrived as did their churches. Many of these churches would become large and well-furnished, and a fair and just salary was paid to their clergy.12 Rush notes the spirit of ecumenicity between German Calvinist and Lutheran churches (something that would contribute heavily to the deterioration of our denomination in the 19th century). Of course, in addition to Reformed and Lutheran Germans, there were also German Mennonites, Moravians, Swingelders13, Catholics, and“Dunkers,” which exposed Pennsylvanians to some diverse theological perspectives, both orthodox and unorthodox.14 Hence the attention that pastors and Elders would give to theological training. Rush closes with an appeal to both citizens and legislators in the United States that we would do well to learn from these German immigrants. He asserts that we should recognize their industry and virtue, not be prejudiced against them because they hold to their native tongue, and that we should emulate their care for the theological training of their children, especially those of the poor. He writes:“the vices which follow the want of religious instruction among the children of poor people, lay the foundation of most of the jails, and places of public punishment in the state.”15 Rush goes into a great deal more detail when it comes to the various trades and associations that the German immigrants established as a part of their community, but I wanted to focus on what impressed him (as an English statesman) about the spiritual commitment of these German people. If you are curious to learn more, I encourage you to seek out a copy of his essay or the an- notated version from which I have cited. I do want to leave you with this. Our German forebears believed that the hub of their community was the church. Everything they did was seen to connect to the church in one way, shape, or form. Sadly, I think that we have lost that commitment as a culture. Today, the local school and organized sporting events seem to have replaced the church as our community’s focal point. In many places, school loyalty and attention to sporting events has secured for itself a kind of religious fervor. In turn, our culture has followed suit and declined into secularism. I would encourage all of us in this new year to listen to the testimony of our German forefathers as related by Benjamin Rush. And, if we find ourselves placing more weight on our local school’s needs than that of our church’s needs, may we rethink that. And, if we find ourselves looking forward to a sporting event more than we look forward to the worship of the King of all Kings, let the words of our forebears echo in our ears: “Das sei ferne!”
"These will make war with the Lamb, and the Lamb will overcome them, for He is Lord of lords and King of kings; and those who are with Him are called, chosen, and faithful.”
Rev. 17:14 (NKJV)
1amongst them. David B. Lady, The History of the Pittsburgh Synod of the Reformed Church in the United States. (Greensburg, PA: Chas. M Henry Printing Company, 1920), 10.
2 that the above information on Rush is also drawn from Schmauk’s biographical introduction along with the accompanying annotations by I.D. Rupp.
3 Grossklaus before it was anglicized.
4 Theodore E. Schmauk. An Account of the Manners of the Inhabitants of Pennsylvania by Benjamin Rush. “Introduction.” (Lancaster, PA: Pennsylvania German Society, 1910), 40-42.
5 ibid, 45.
6 ibid, 46. Annotations cite Franklin’s words from Spark’s Works of Franklin, VII, p71.
7 David Dunn. A History of the Evangelical and Reformed Church. (Philadelphia: The Christian Education Press, 1961), 21.
8 Charles Glatfelter. Pastors and People: German Lutheran and Reformed Churches in the Pennsylvania Field, 1717-1793, Volume I. (Breiningsville, PA: Pennsylvania German Society, 1980), 117-119. Sadly, it should be noted that Schlatter’s library was seized by the British for his participation as a chaplain in the Sixtieth Regiment of Washington’s Army.
9 The wheat fetched better prices at market, but the corn provided more sustenance to the family and livestock.
10 Theodore E. Schmauk. An Account of the Manners of the Inhabitants of Pennsylvania by Benjamin Rush. “Introduction.” (Lancaster, PA: Pennsylvania German Society, 1910), 80-81. 11Note that this does not mean these Germans could not communicate in English; that would have made trade very difficult in a dominantly Engish-speaking world. They were bilingual, but they wanted to speak English with a German accent and not German with an English accent.
12 Theodore E. Schmauk. An Account of the Manners of the Inhabitants of Pennsylvania by Benjamin Rush
13 An anglicization of “Schwenkfelder,” a German anabaptist movement.
14 Ibid, 97. Note, a “Dunker” was an early name for those we today call “Baptist.
15 Ibid, 115-116."
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