This morning, I am of
a mind to perhaps write a series of articles on Biblical terminology. Should
this series of writings prove fruitful, the hope for each segment will not be a
simple observation of the definition, etymology, and mood of the word. Rather,
taking those basic principles of the word, the hope is to determine the scope of
the word in Scripture, and also perhaps identify the errant ideologies
surrounding these words and what perhaps motivates that errant thought. The
first word of this series that we desire to investigate is predestination.
While that particular word form is not found within the pages of Scripture, the
words predestinate and predestinated - from its word family - are both found in
Ephesians 1 and Romans 8.
The word
predestinate has definitive connotations to determining things beforehand,
foreordaining something, or to do something before the actual time to ensure its
completion. No man can truly predestinate anything, for his mightiest efforts
can become thwarted, since he cannot control all the varying factors of any
given situation. Yet, such a hindrance is not applicable to the God of heaven
and earth. He - being the sovereign power of the universe - can speak with none
to say "What doest thou?" (Daniel 4:35, Psalm 115:3) Before something ever comes
into actual existence, God can foreordain or predestinate something as He has
the power to bring it to pass regardless of what transpires in time between now
and then.
The first thing that
is easily observable about the word is that it is both active in sense and
Biblical in root. It takes great help to think either a. the subject is not a
Biblical one, or b. that predestination takes on different moods (such as
passive or cooperative). Based on the above cited Scriptures from Paul's
writing, it takes a foolish and/or blinded mindset to deny the Scriptural
authenticity of this subject. Equally foolish and/or blinded is the mindset
that can look at these passages and attribute something other than complete
active voice and control by God over that which He predestinates. The passages
Romans 8 and Ephesians 1 do not teach that God absolutely predestinates
everything that happens (as we will investigate in some detail later), but they
do teach without equivocation that what God predestinates, He predestinates
absolutely and actively pursues and accomplishes every detail of that act down
to the least detail.
Another thing that
bears mentioning about predestination before we get into some objections from
both extremes is that it in no way - when rightly divided - impugnes God with
injustice or inequity. Should the Bible teach - as some believe - that God
predestinates everything that happens, we cannot but help impugne God with such
thinking based on our study of the word definition above. What God has done in
predestination neither treads down the subjects of God's justice or His mercy,
for when the fulfillment of what God predestinated comes to pass, His wonderful
mercy will be manifested, and His glorious justice will be upheld.
The subject of
predestination in Biblical sense only applies to a single subject broken into
three subparts. When looking at Paul's line of thought from Ephesians 1:3-11,
predestination is restricted to a. a group of people, b. their position, and c.
their destination. When Paul correlates this point in Romans 8:29-30, he
reiterates points a. and b. about the people and their position. To extend the
thought of God's predestination any further than this is both un-Scriptural and
certainly unwarranted in any sense.
Some objections that
we will briefly comprehend now are generally in two main groups: overly
man-centric viewpoints and overly God-centric viewpoints. The first group
openly believe in a "works based" salvation in which they have to do something
to get to heaven. Hearing about Paul's grand theme of God's elect people being
foreordained to His image to live in heaven with Him before time ever began
impugnes their pride and self-worth. It takes away their sugar stick about what
brings them into favor with God. Since the passages clearly show that God did
this to select people before time and handled all of the subsequent details
needed to conform them to Christ's image and gather them into the heavenly
portal, man-centric theologies balk at the concept and pretend it is not there.
These theologies are not hard to refute and hopefully point people down the
pathway of truth. By simply showing them that it is there sometimes opens up a
new world to them that they never knew the Scriptures contained.
The second main
group is harder to press down on this subject. Reason being: they love to talk
about predestination, but they apply it far too broadly and claim that it is the
only line of thought that truly glorifies God, failing to see that the thinking
actually charges God with sin (though they generally deny that thought when
presented to them). Their objections to the Biblical viewpoint are generally a.
the Greek word used for predestinate is used in other places to talk about other
things, b. predestination simply shows that God took care of what He knew in
advance would happen, and c. the verses where the word is found show more than
what we have applied in this piece.
The first objection
points us to Acts 4:28 and I Corinthians 2:7. In those two verses, the words
"determined before" and "ordained" come from the same Greek word "proorizo" that
is translated into predestinate and predestinated in Romans 8 and Ephesians 1.
However, I think it remarkable that translators of the Greek text to the English
print chose to use different English words in different places. From the nature
of language, the Greek word must be broader in sense and scope than the word
predestinate is. The Greek word "proorizo" is literally rendered "limited in
advance." That broad definition does include as a subset the thought of
predestination as discussed above. God limited in advance that a portion of the
race of Adam would live with Him in the image of His Son.
In Acts 4:28, the
church is gathered and thanking God for blessing them in spite of their
suffering. They even rejoice that they are counted worthy to suffer in the name
of their Redeemer who suffered for them. They then say that all the rulers of
the earth did to Christ what God determined before to be done. Are we to take
from this thought that God's active hand moved those actions that Peter
emphatically declared wicked in Acts 2:23? How would such thinking not charge
God with being the author of that sin? Rather, the general scope of the word
shows that God limited in advance what man could do. In other words, man could
do no more to Christ than what he did, but certainly had those men restrained
themselves, they could have done much less. The passage in I Corinthians 2:7
applies in similar fashion. Paul speaks of some things that God has hidden to
most and revealed to some. God limited in advance what could or might be known
of Him and also limited the scope of who might know it. Just looking at the
tracks of the gospel over the history of time, God limited in advance what some
people could ever know about Him from not having the gospel go unto them.
(Matthew 10:5)
The next objection
is that God must have predestinated everything for how then could He have been
convinced that it would stand unless He handled all the factors? Such thinking
generally confuses two things about God: omniscience and predestination.
Scripture plainly teaches that God is omniscient - all knowing - for nothing
will ever take Him by surprise. (Isaiah 46:10, Hebrews 4:13, Psalm 147:5) Yet,
this is simply a divine attribute of Him. In other words, it is part of His
character and essence rather than an action He takes. Predestination, on the
other hand, is a divine action by God that He performs and performs perfectly.
Therefore, to say that God must have done it to ensure its completion, or God
must have done it to make sure it gets done either ignores, confuses, or infuses
God's omniscience with His predestination.
The last
objection is that Paul intended more than God's people, their position, and
their destination in Ephesians 1:3-11, or that Paul intended more things in
Romans 8:28 than what subsequently followed. Yet, consider that both passages
reference "all things" on more than one occasion. Romans 8 references the term
in verses 28 and 32. Ephesians 1 references the term in verses 10 and 11.
Regardless of what someone defines those terms to be, language demands that both
verses in the respective passages use the same definition as neither passage
redefines the term. In Romans 8:32, Paul says the "all things" were "freely
given us in Christ." In Ephesians 1:10, Paul says the "all things" are "in
Christ." Scripture plainly declares in other places that some things are not
"in Christ." (John 14:30) Yet, both passages have at the heart of their message
a glorious depiction of a group of people that are "in Christ." Predestination
was done for them and them alone. Predestination for them does not include
every step they take or every decision that they have. Rather, it includes
where they are going and what position they will have when they are there.
Everything needed to accomplish this end - God did it without question and
without fail.
No matter the
objection, predestination continues to amaze me for its beauty, depth of
richness, and glory of God. Seen in its proper light, one must wonder why God
did what He did for us - such a wonderful and unspeakable gift - though He still
knew what kind of shape we would find ourselves in. Rather than believe the
thought that He cast us into the fire just so He could pull us out of it, He
rather said, "You're coming to be with me in spite of everthing you will do
because I love you that much." What a glorious subject, and what a wonderful
thought should be ours to never be ashamed of.
In Hope,
Bro Philip
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