Is the concept of double predestination biblical? Does God create some people for the purpose of sending them to hell?

from the old testament

• The Old Testament provides a clear framework for understanding God’s sovereignty, election, and human responsibility, and it does not teach double predestination—that God creates some people to be damned. God desires that people repent and live (Ezekiel 18:23, 32; 33:11). God does not take pleasure in the death of the wicked but calls them to turn from sin.
• Deuteronomy 30:19–20 emphasizes that people have the freedom to choose life and obedience or death and disobedience. God sets before them clear consequences, meaning their destiny is connected to their response to His commands.
• God’s election focuses on blessing, calling, and setting apart people for His purposes, not arbitrary condemnation. Examples include Israel as His chosen nation (Deuteronomy 7:6–8) and individuals like Abraham (Genesis 12:1–3). Election in the Old Testament is about God’s initiative to save and bless, not to damn anyone.

from the new testament

• Romans 9 is the main passage that people use to support double predestination. In that chapter, Paul is arguing that God's plan always stands, regardless of man's action or intent, because He is God. He sovereignly appoints circumstances, such as the miraculous birth of Abraham's son, Isaac, and the survival of the Jewish people throughout history. In accordance with this plan, Pharaoh's heart was hardened, and that hardening was God's plan. He gives no explanation for this other than "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion" (Romans 9:15). Paul argues that some people will respond "Why does he still find fault? For who can resist his will?" (Romans 9:19).
• Paul's only response to the question above is "But who are you, O man, to answer back to God? Will what is molded say to its molder, 'Why have you made me like this?' Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use?" (Romans 9:20–21). But this passage is not necessarily talking about salvation but purpose and purpose for specific people. To extrapolate those passages to include all people is a generalization.
• Hell, separation from God, is what we all deserve because we are sinners (Romans 3:23). Still, in God’s great love, He sent Jesus to die in our place. Jesus died and rose again, conquering sin and death, and making the way of salvation for us (John 14:6).
• God desires to see all men saved (1 Timothy 2:4; John 3:16; Titus 2:11; 2 Peter 3:9) although not everyone will respond to His salvation, showing they were not predestined.
• The Bible also teaches the importance of the choices we make (Matthew 11:23; Luke 13:34), meaning we are responsible for responding to God’s offer of salvation. Those who respond reveal they were predestined. How human responsibility works with predestination is a mystery, but both are clearly taught in Scripture.

implications for today

Whether it’s the weighty silence that follows something grandma shouldn’t have said or arguments over politics at the dinner table, very few people enjoy tension. This is also true of the tension within certain nebulous passages in the Bible. The temptation is to resolve that tension with pat explanations that may not complement the rest of Scripture. This is the case with the doctrine of double-predestination.

Double predestination is largely a human extrapolation of certain Bible passages in an effort to make sense of the tension that exists between God's will and our choices. The result is often that we come to a conclusion that the Bible does not explicitly give us. This usually creates more problems than it solves. One clear point of Romans 9 is that God's will is paramount, and when His will doesn't make perfect sense to us, we must trust Him and assume that He knows what He's doing (Proverbs 3:5–6).