p. 4 | The Biblical Doctrine of Predestination

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · May 7, 1914

The Biblical Doctrine of Predestination

By L. L. Caviness

L. L. CAVINESS

THE recent study of Romans in the Sabbath school lessons has many times brought to mind that which Peter said of Paul's writings: "In which [Paul's writings] are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction." 2 Peter 3:16. One of the scriptures of which this is very true is Rom. 8:29, 30: "For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified." To interpret this scripture to mean that God predestinates some people to be saved, and that he predestinates others to be lost, is certainly to wrest the scripture to one's own destruction; for one is led to decide either that God has predestined him to be saved, so that no matter what he may do he will be saved anyway, or that he is predestined to be lost, and so gives up all hope and plunges recklessly into sin. Either interpretation is to the interpreter's own destruction.

Let us therefore consider the real meaning of this text. One of the best ways is to consider the real meaning of the five Greek words here translated "foreknow," "predestinate," "call," "justify," "glorify." We should first, however, consider the context of the scripture we have before us. We have been told that the Spirit of God in us prays in us more than the words we are led to utter in prayer. Verse 26. It prays that God's will be done in us; and God, knowing this, understands the prayer though not expressed in words. Verse 27. We know, as we love him, that all that he wills to send us is for our good. Verse 28. The context suggests that the next verses should tell what God's will is. Let us see.

The Greek word here translated "foreknow" is προγινώσκω. To find the meaning of this word, it is not altogether safe to be satisfied with consulting a Greek dictionary or with reading what some commentator says the word means.

The commentator may have some theological dogma to uphold, and the Greek dictionary may give the usual classical Greek meaning for the word, but that may not be the way it has been used in the Bible. We all recognize that the meanings of English words have changed with time and environment. It is equally true of the Greek.

We shall, then, consider how the word is used in the Scriptures. It occurs in the following five places, which we quote: (1) 1 Peter 1:20: "Who [Christ] verily was foreordained before the foundation of the world, but was manifest in these last times for you." Yet we understand that Christ, though foreordained as a Lamb, was free to refuse to be slain, even to the very last; (2) 2 Peter 3:17: "Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own steadfastness." Here believers foreknow but are warned that they may be led away and fall; (3) Rom. 8:29, which is the text under discussion; (4) Rom. 11:2: "God hath not cast away his people which he foreknew." Certainly no one would claim that every Jew will be saved, even though God did "foreknow" the whole nation; (5) Acts 26:5: "Which [all the Jews] knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee." Truly the Jews' foreknowledge of Paul's carefulness as a Pharisee, in no sense bound Paul to continue to be a Pharisee, either strict or not strict.

The Greek word translated in our text "predestinate" is προορίζω. This word occurs in the following four places: (1) 1 Cor. 2:7: "But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory." Here it is not persons but wisdom that is "predestinated;" (2) Acts 4:28: "For to do whatsoever thy hand and thy counsel determined before to be done." The twenty-seventh verse shows that what is referred to is the method of Christ's death; (3) Rom. 8:29, 30, which is again the text under discussion; (4) Eph. 1:5-11: "Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, . . . in whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will." But we know that he wills that every one should be a free moral agent, able to receive or reject the salvation that he offers.

Let us next consider whom God calls. In John 1:9 we are told that Christ comes as the true light to "every man that cometh into the world." Again, in Rev. 3:20 we read: "Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." Ezekiel is commanded: "Say unto them, As I live, saith the Lord God,

I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways." Eze. 33:11. Paul himself says in another epistle: "For this is good and acceptable in the sight of God our Saviour; who will have all men to be saved, and to come unto the knowledge of the truth." 1 Tim. 2:3, 4. Many other texts might be cited to show that God's call is to every one, and only those who refuse to hear it will be lost. It almost seems a blasphemy against God to suggest that he predestinates any to be lost, or fails to call every one.

Next, for how many does God provide justification? John the Baptist said, "Behold the Lamb of God, which taketh away the sin of the world." Paul in this very book of Romans says, "By the righteousness of one the free gift came upon all men unto justification of life." Rom. 5:18. Of course not all accept this justification, but God provided it for all. Christ bore the sins of all the world on the cruel tree. By Christ's death the penalty of the sins of all was met, and they have but in faith to claim the justification thereby provided.

Now the fifth word, glorify, comes from the Greek δοξάζω. This word is used more than fifty times in the New Testament. Of these more than thirty refer to man glorifying God. Paul uses the word ten times.

In none of these cases does the word glorify refer to giving eternal life; it rather seems to give the general idea of showing honor. In most of the instances this is honor shown by men to God. Now in what way does God show men honor? I think all will agree that the greatest honor that God has shown humanity is in giving his own Son to be our elder brother, and to remain one of us, a man yet God, through all eternity; even as expressed in our text, "That he might be the first-born among many brethren." If all would only accept this relationship to Christ! He died that all might become children of God and joint heirs with himself.

To summarize in conclusion: God knows all things and all persons before they come into existence. The goal or destiny he prearranges for all is a conformity to the image of his own Son. After bringing them into existence, he calls each one to consent to the working out of this plan. Christ died to provide justification to every one. In doing so he honors men by becoming a man and our brother, while still the Son of God. Will not all be led to exclaim with Paul, "What shall we then say to these things?" If God has this plan for all, who can hinder any from being saved if only of his free will he accepts the plan?