Another question was raised to me. This time it's about "predestination". Actually, I am glad that someone is asking this kind of questions for it helps me locate my forgotten papers.
I wrote this paper in January 9, 2007 for a Reformed Theology seminar. I apologize that at this point, due to limitation, I could not provide the necessary references in this article. And you will also notice some missing space in tracing the Hebrew etymology of predestination. This is because I do not know of any specific keyboard command related to half or raised vowels.
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In presenting the doctrine of predestination, this formulation recognizes the impossibility of collating all the Scripture passages related to the subject due to the limitation of the article. The best that the blogger can do is to offer a survey of this doctrine.
With this aim in mind, the writer would like to introduce the subject containing three major points: the etymology of the word, the development of the concept in biblical history, and the conclusion that predestination even though neglected in current day evangelicalism, remained to be a recognized biblical doctrine by those who adhere to the principles of Reformation.
Etymology
The word does not appear in Hebrew Old Testament for this language refuses to accept any compound words. However, there are numerous Hebrew words, which can be used to trace the origin of “predestination.” These words are related to the acts of “purposing, determining, and ordaining.” One important context to bear in mind in these action words is the “previousness” of the action. The Hebrew words are the following: yasar, ya‘as, ‘esah, mah savah, hasav, g zerah, hq, zamam, m zimmah, hafes, hefes, ha rs, hatakh, ho‘il, bahar, bahir, ya d‘, and hivdil.
The words related to predestination in the Greek New Testament are the following: prooridzo, protasso, protithemi, prothesis, proetoimadzo, problepo, proeidon, progiguosko, prognosis, procheeridzo, procheirotoneo, oridzo, boule, boulema, boulomai, thelema, thelo, eodokia, eodokeo, eklegesthai, eklektos, ekloge, and airomai. The two most important concepts from the study of Greek words related to predestination is the idea of “providential pre-arrangement” and “God’s sovereign choice of his people.”
The history of the incorporation of the term in the English Bible underwent a complex process. The old English equivalent of “predestination” is “forestihtian.” The words “predestine” and “predestination” were of French origin, whereas “predestinate” was of Latin origin, “proedestino.” The noun form of the word has never had a place in the English Bible, but the verb appeared beginning from Tyndale to the Authorized Version. Two examples of variant translations are the Wycliffe, which used “before ordain,” while the Revised Version employed “foreordained.” One interesting observation at this point is that both the words “foreordination” and “predestination” are used synonymously.
Development of the Concept in Biblical History
Beginning from the Old Testament background, we find the threefold foundations of predestination in the doctrine of an omnipotent and personal God, in an all-inclusive perfect plan of God called providence, and in religious consciousness and worldview of the Jews. Warfield in his study of the concept presented two aspects of predestination, which are cosmical and soteriological. Cosmical predestination is all about God’s plan, which is “broad enough to embrace the whole universe of things, minute enough to concern itself with the smallest details, and actualizing itself with inevitable certainty in every thing that comes to pass.” Soteriological predestination refers to the gracious, sovereign, discriminating electing love that He bestowed upon his chosen people. The two Hebrew words referring to this kind of love are yadah (know) and bahar (choose).
The tendency among the Jews during the period between the two testaments was leaning away from the Old Testament concept of predestination and opening the way for the assertion of human will. We find indications in the writings of the Jews during this time about the upholding of both total dependence on God and the importance of the human will.
In the writings of Josephus, we find three varying schools of thought on predestination. The first one was represented by the Essenes, which was fatalistic in outlook. The second school was advocated by the Sadducees who denied the existence of fate and emphasized the role of the human will as the determiner of good and evil. And the last one, the Pharisees offered a mediating position that affirmed that some actions of men are result of fate, while others are product of the human will.
In the New Testament, Warfield started his study on predestination beginning with the concept of the Lord Jesus Christ himself. The view of the Lord is a continuation of the Old Testament view. The father’s will is seen as all-inclusive and all-powerful that leaves no room for a predestination that accommodates the foreseen actions of men or a decree that could be frustrated by men or an election that is determined by the human choice. In Warfield’s study of New Testament, he finds that the election of the elect is included “in the idea of the kingdom of God, in the idea of eternal life, in the idea of fellowship with Christ, and in the idea of participation in the glory, which the father has given his Son.” Even the choice of the elect and the overall development of their history are perceived to be the loving work of the Father.
The early disciples followed after the footsteps of Jesus in upholding the doctrine of predestination even though not in the same expressions of terminology. James’ designation that “God is light” shows a highest conception of God’s perfection. In such a God, total dependence is given. In Acts, the grace of God is presented as the root cause of faith. Increase in the church is described as the product of God’s direct act. We also find there a philosophy of redemptive history where the realization of events in time is rooted in an eternal counsel. This definite purpose in human history is also evident in other historical books of the New Testament, which embraces both the largest event and even the minutest details in human existence. The apostle Peter, in his speech on the day of Pentecost ascribed the crucifixion to the counsel of God. His employment of the terms “foreknow” and “foreknowledge” Warfield asserts must be understood as a “loving, distinguishing regard, which assimilates them to the idea of election.”
Among the New Testament witnesses, the epistles of Paul supplied the strongest bases for predestination. The apostle Paul held the same conviction as that of his predecessors regarding the interrelation between predestination and a high view of God. He also affirmed the correlation between the doctrine of election and the doctrine of God’s decree. He is even a predestinarian in the two senses of the word: cosmical and soteriological. Among numerous passages written by Paul, three stands out teaching clearly the doctrine of predestination: Romans 8:29-30; Romans Chapters 9-11; and Ephesians 1:1-12. The three chapters of Romans require long pages to exegete. It is sufficient for us to see that the first passage speaks about the universal government of God and the assured position of believers within the fatherly care of God. The Ephesian passage informs us about the blessings of those in Christ in the context of “the all-embracing decree of God that underlies total cosmical activity.”
Predestination as a Biblical Doctrine
Let me conclude this presentation with a long quotation from Warfield concerning the sum of predestination. He said:
"The whole Bible doctrine of the decree revolves, in a word, around the simple idea of purpose. Since God is a Person, the very mark of his being is purpose. Since he is an infinite Person, His purpose is eternal and independent, all-inclusive and effective. Since he is a moral Person, His purpose is the perfect exposition of His infinite moral perfections. Since he is the personal Creator of all that exists, His purpose can find its final cause only in Himself."
Within the general backdrop of God’s decree mentioned above, the doctrine of election occupies a prominent position. Since both the doctrine of God’s decree and election are to be understood in connection with the lofty conception of God, it follows that election is characterized with absolute sovereignty of God, special providence, supreme act of grace, and particularity. Furthermore, the doctrine of election cannot escape but accept its corresponding doctrine, preterition, which teaches that “others are pass by and left without the gift of salvation.”
Guide Questions
1. What are the three major points explained in the article about predestination?
2. What is the important context to bear in mind in tracing the Hebrew etymology of predestination related to the acts of "purposing, determining, and ordaining"?
3. How about in tracing its Greek etymology? What are the two most important concepts in studying the Greek words related to predestination?
4. For Dr. Benjamin B. Warfield, what are the two important aspects of predestination? Briefly explain each.
5. What was the tendency among the Jews during the period between the two testaments? What three diverse schools of thought on predestination do we find in the writings of Josephus?
6. Based on Dr. Warfield's study of the New Testament, how did he perceive the view of the Lord Jesus Christ concerning predestination? How did Dr. Warfield see the importance of the election of the elect in relation to other basic biblical teachings such as the kingdom of God and eternal life?
7. What's the idea of the early disciples about predestination? What was James' idea? Luke's? Peter's? and Paul's? What three important passages in the New Testament that contain the clear teaching of the apostle Paul about predestination?
8. State Dr. Warfield's summary of predestination.
9. What is the corresponding doctrine of election? Define it.
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