“And I will harden Pharaoh’s heart, and he will pursue them.
But I will gain glory for myself through Pharaoh and all his army,
and the Egyptians will know that I am the Lord.”
Exodus 14, 4

Double predestination is a theological concept primarily associated with traditional “hyper” Calvinism. This doctrine asserts that God has predetermined the eternal fate of individuals, designating some for salvation while others are destined for damnation. According to this belief, humans do not possess the free will to choose either reconciliation with God and salvation or rejection of God, which would lead to the risk of losing salvation. Instead, their eternal destinies are seen as fixed outcomes beyond individual control, reflecting a form of spiritual rather than biological determinism. This Protestant teaching rejects the notion that human desire or effort plays a role in achieving salvation. It is founded on the belief that no one deserves God’s mercy due to their sins, and that salvation cannot be earned through any natural means. While Catholics recognize the concept that the grace of reconciliation cannot be earned in a strict legal sense by any natural effort of ours, classical Reformed Protestants further emphasize that even supernatural merit through actual and cooperative grace is not accepted within their framework of belief.

Certain extreme Calvinist perspectives hold that, due to the inherent sinful nature of humanity and the original fall from grace, God has the capacity to act with partiality. According to this view, God can choose whom to show mercy to and whom to harden their hearts, ultimately leading them away from salvation. In this theological framework, the concepts of human free will and the idea of meriting salvation through cooperative grace are not accommodated. Instead, human beings are seen as being shaped for specific purposes—either for unique divine glory or for more common usage—all ultimately serving the glory of God. Within this paradigm, salvation is understood not as a reward but as an act of undeserved favor, referred to as “irresistible grace.” This notion emphasizes that God’s choice to save certain individuals is a demonstration of His omnipotence and mercy, allowing Him to express His divine will. Justice is perceived in the context that Christ’s righteousness is attributed to the believer solely based on their faith in His redemptive work.

Hyper-Calvinists often reference Exodus 14 and Romans 9 to support their theological viewpoint, particularly focusing on Paul’s discussion of Pharaoh as an archetype of wickedness. In this context, it is essential to examine Exodus to understand the notion that God has intentionally created certain individuals for eternal destruction. This concept raises the question of whether these individuals, due to their sinful nature, can legitimately blame God for His choices, especially since it is believed that God could have chosen to withhold His mercy from everyone, given that all have sinned and fall short of the glory of God (Rom 3:23). Furthermore, the analogy of the potter and the clay is relevant here, as it suggests that the clay (representing humanity) is not in a position to dispute the decisions of the potter (representing God). This leads to the conclusion that God can justifiably demonstrate or withhold His mercy according to His sovereignty. Catholics agree, but only to an extent.

But when Pharaoh saw that there was relief,
he hardened his heart and did not heed them,
as the Lord had said.
Exodus 8:15

But Pharaoh hardened his heart at this time also;
neither would he let the people go.
Exodus 8:32

And when Pharaoh saw that the rain, the hail, and the thunder had ceased,
he sinned yet more; and he hardened his heart, he and his servants.
Exodus 9:34

The concept of God hardening one's heart is often misunderstood, especially by those outside the Catholic tradition. A common example is Exodus 14, which some use to support their interpretations based on various New Testament passages. However, it is important to clarify that Exodus 14:4 does not imply that God predetermined Pharaoh's refusal to release the Israelites from slavery. Instead, it signifies that God allowed Pharaoh to retain his unyielding stance. Pharaoh, driven by obstinacy, repeatedly dismissed God's commands, even after experiencing a series of devastating plagues. His pride led him to become more resistant with each subsequent plague, ultimately culminating in greater defiance against God. While the text states that God hardened Pharaoh's heart, this hardening was a consequence of Pharaoh's own actions and attitude in response to the plagues, rather than a predetermined decision by God.

Pharaoh’s response to the plagues demonstrated a significant interplay between pride and defiance. Each plague served to inflate his ego, which contributed to his refusal to heed divine commands, particularly the call to “Let my people go!” This situation raises questions about moral responsibility and free will. While God was directly responsible for sending the plagues, Pharaoh bears responsibility due to his ongoing disobedience. The notion that God hardened Pharaoh’s heart suggests that there was an element of divine intervention in his decision-making process. However, it is important to recognize that if Pharaoh lacked free will, there would be no basis for the command he was given. The implications of this scenario suggest that God does not compel individuals to act against their own will for the sake of demonstrating mercy to a select few, nor does He act arbitrarily, rendering human desires insignificant. This complex dynamic invites further exploration of free will and divine influence in ethical decision-making.

In an important biblical context, God expresses His intentions and desires for humanity through the prophet, highlighting His wish for redemption rather than destruction. As stated in Ezekiel 18:23, God questions, “Have I any pleasure at all that the wicked should die? says the Lord GOD: and not that he should turn from his ways, and live?” This sentiment is echoed in other scriptures, such as 1 Timothy 2:3-4, 1 John 2:1-3, and 2 Peter 3:9, emphasizing God's longing for all individuals to seek repentance and salvation. Moreover, the narrative of Pharaoh's hardened heart illustrates this theme. God allowed Pharaoh to become increasingly obstinate by his own choices, ultimately using his pride and arrogance to liberate the Israelites from slavery. This event was designed to showcase God's glory and power, demonstrating His ability to act decisively in history for the benefit of His people while making a statement to the Egyptians.

14 What shall we say then? Is there injustice on God’s part? By no means! 15 For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” 16 So it depends not upon man’s will or exertion, but upon God’s mercy. 17 For the scripture says to Pharaoh, “I have raised you up for the very purpose of showing my power in you, so that my name may be proclaimed in all the earth.” 18 So then he has mercy upon whomever he wills, and he hardens the heart of whomever he wills. 19 You will say to me then, “Why does he still find fault? For who can resist his will?” 20 But who are you, a man, to answer back to God? Will what is molded say to its molder, “Why have you made me thus?” 21 Has the potter no right over the clay, to make out of the same lump one vessel for beauty and another for menial use? 22 What if God, desiring to show his wrath and to make known his power, has endured with much patience the vessels of wrath made for destruction, 23 in order to make known the riches of his glory for the vessels of mercy, which he has prepared beforehand for glory,
Romans 9

The central idea presented in Romans 9 is the understanding that those who refuse to see and hear the truth will remain in their blindness. As a result, God extends mercy to whom He chooses and hardens the hearts of others as He wills, as referenced in John 9:41. In verses 14-16, Paul emphasizes that there is no injustice on God's part when He does not grant forgiveness to those who have no inherent right to it, since all individuals who have sinned justly deserve punishment. God's mercy is not an obligation; rather, it is an expression of His goodness and generosity, even to those who have sinned. When God chooses to withhold grace from others, such as Pharaoh or the Pharisees, their stubbornness leads them to receive the consequences they justly deserve.

God's mercy is extended to those who are willing to receive His grace and open themselves to His word. In contrast, divine justice is administered to those who act wickedly or are deemed reprobate, reflecting their moral choices and persistent obstinacy. There is no obligation for God to show compassion to individuals who consciously reject it; rather, one cannot expect divine mercy while choosing to remain in sin. It is also important to recognize that individuals cannot attribute their sinful state and the consequences of their actions to God.

According to theological perspectives, every commandment from God is within reach of human obedience, as all individuals are endowed with sufficient grace even in their fallen condition. Efficacious grace empowers believers to pursue righteousness once they align their will with God's goodness through sufficient grace. The promise that “if we draw near to God, He will draw near to us” emphasizes the dynamic relationship between humanity and the divine, highlighting that this grace is not due to any inherent merit stemming from our sinful nature, but rather through the redemptive work of Jesus Christ. Additionally, numerous Bible verses—at least thirty-five—pertain to the concept of drawing near to God, suggesting that individuals possess free will to either accept or reject the gracious offer of salvation.

In v. 19, Paul responds to the objection that if God rules over faith through the principle of divine election, God cannot accuse unbelievers of sin. The apostle, however, shows that God is far less arbitrary than what might appear at first glance. He suggests in v. 22 that God does endure with much patience people like Pharaoh who obstinately resist His will. He reiterates why God might, without any injustice, have mercy on some and not on others, grant particular graces and favors to His elect and not equally to everyone. All humankind is liable to damnation, composed of sinful clay, the state of original sin. No single soul has a just claim on the Divine Mercy by any natural merit outside the system of divine grace.

The text discusses the theological concept that God selects certain individuals from humanity, referred to as a "sinful lump," to receive His grace and favor. This selection serves to demonstrate God's justice and His disdain for sin, as emphasized in verse 23. It suggests that God is glorified when individuals are led to repentance through His kindness and mercy, a vital aspect for those seeking salvation according to divine principles, as indicated in Romans 2:4. The term "vessels of mercy" refers to those who, through God's grace, recognize their sins and seek repentance with a sincere commitment to change, assisted by divine grace.

In the context of salvation and divine grace, the expression “vessels of wrath” refers to individuals who remain entrenched in their sins due to their own obstinacy. The Apostle Paul suggests that God has demonstrated considerable patience with humanity, enduring their sinful behavior while ultimately choosing to withhold His grace from those who persist in their refusal to accept it. God possesses an intimate understanding of human hearts, allowing Him to discern how best to reach individuals so they may fulfill His will. However, those who are consumed by pride and selfishness may find it harder to be influenced by divine prompting. Importantly, God does not force anyone to change; rather, He may allow certain individuals to continue in their sinful ways while patiently waiting for a change of heart.

God grants everyone sufficient grace, but it is only those who approach Him with humility and a willingness to align their will with His that truly benefit from His mercy. These individuals make sincere efforts to connect with God, aided by His efficacious grace, which encourages a two-way relationship where, as they draw near to God, He reciprocates. It is essential to recognize that human efforts toward reconciliation with God are made possible only through divine assistance; thus, believers are encouraged to ask for the graces they need, as indicated in Matthew 7:7.

The allegory of the Potter and the Clay is not intended to imply that human beings lack free will or independence in God's plan for redemption. Rather, it serves to emphasize that we should not question the reasons why God bestows His grace and favors on some individuals and not on others. In terms of sinfulness, no one is inherently better than another. The differences among us may lie in our humility and willingness to acknowledge our faults, which can lead to cooperation with divine grace and, ultimately, the possibility of salvation.

The concept of divine goodness and mercy in relation to creation emphasizes that God chooses to make vessels of honor through His grace and the gifts of the Holy Spirit. In contrast, individuals who do not repent or convert may be viewed as vessels of wrath, lacking in God’s mercy. The Apostle Paul highlights that it is God who sovereignly determines the purpose for His chosen ones when He bestows upon them the gifts of the Holy Spirit. Each person has a unique plan from God, whether they decide to love and obey Him or choose to reject Him. This suggests that while God initiates the process, human collaboration is crucial for those who seek salvation and wish to attain the knowledge of the truth, fulfilling God’s desire for all people as stated in 1 Timothy 2:1-4.

Early Sacred Tradition

St. Ignatius of Antioch (A.D. 110)
To the Ephesians, 10

“And pray ye without ceasing in behalf of other men; for there is hope of
the repentance, that they may attain to God. For ‘cannot he that falls arise
again, and he may attain to God.’”

St. Theophilus of Antioch (inter A.D. 168-181)
To Autolycus 7

“And this is your condition, because of the blindness of your soul, and the
hardness of your heart. But, if you will, you may be healed. Entrust yourself to
the Physician [God], and He will couch the eyes of your soul and of your heart.”

St. Tatian the Syrian (A.D. 175)
To the Greeks, 13

“Now, in the beginning the spirit was a constant companion of the soul, but the
spirit forsook it because it was not willing to follow. Yet, retaining as it were a
spark of its power, though unable by reason of the separation to discern the
perfect, while seeking for God it fashioned to itself in its wandering many gods,
following the sophistries of the demons. But the Spirit of God is not with all,
but, taking up its abode with those who live justly, and intimately combining
with the soul, by prophecies it announced hidden things to other souls.”

St. Justin Martyr (A.D. 189)
fragment in Irenaeus’ Against Heresies, 5:26:1

“That eternal fire has been prepared for him as he apostatized from God of his
own free-will, and likewise for all who unrepentant continue in the apostasy,
he now blasphemes, by means of such men, the Lord who brings judgment [upon
him] as being already condemned, and imputes the guilt of his apostasy to his
Maker, not to his own voluntary disposition.”

St. John Chrysostom (A.D. 403)
Homily on Hebrews, 12:3

“All indeed depends on God, but not so that our free-will is hindered. ‘If then it
depend on God,’ (one says), ‘why does He blame us?’ On this account I said, ‘so
that our free-will is no hindered.’ It depends then on us, and on Him For we must
first choose the good; and then He leads us to His own. He does not anticipate our
choice, lest our free-will should be outraged. But when we have chosen, then
great is the assistance he brings to us…For it is ours to choose and to wish; but
God’s to complete and to bring to an end. Since therefore the greater part is of
Him, he says all is of Him, speaking according to the custom of men. For so we
ourselves also do. I mean for instance: we see a house well built, and we say the
whole is the Architect’s [doing], and yet certainly it is not all his, but the
workmen’s also, and the owner’s, who supplies the materials, and many others’,
but nevertheless since he contributed the greatest share, we call the whole his.
So then [it is] in this case also.”

St. Augustine of Hippo (A.D. 420)
Against Two Letters of the Pelagians, I:19

“‘No man can come to me, except the Father who hath sent me draw him’! For He
does not say, ‘except He lead him,’ so that we can thus in any way understand
that his will precedes. For who is ‘drawn,’ if he was already willing? And yet no
man comes unless he is willing. Therefore he is drawn in wondrous ways to will,
by Him who knows how to work within the very hearts of men. Not that men who
are unwilling should believe, which cannot be, but that they should be made
willing from being unwilling.”

Ask and it will be given to you; seek and you will find;
knock and the door will be opened to you.
Matthew 7, 7