Predestination G4309 and Summary

Does the term ‘predestination’ as used in the Bible (G4309) support the teaching of the ‘doctrine of predestination’, which is defined as ‘God has predestined some persons to eternal happiness and others to eternal punishment’? 

‘horizo’ (Strong’s G3724) meaning to define, to have boundaries, to determine or appoint.  Our English word ‘horizon’ comes from this.  This word is often translated as ‘determined’.

‘proorizo’ (Strong’s G4309) is a related word, meaning to limit in advance.  It’s this word that’s often translated ‘predestine’.

The Greek word ‘proorizo’ (Strong’s G4309), translated as ‘predestine’ is used six times (all as variations) in the New Testament. 

For consistency, I’ll use the ‘netbible’ translation for these verses:

…to do as much as your power and your plan had decided beforehand (prowrizen) would happen. Acts 4:28

…because those whom he foreknew he also predestined (prowrizen) to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters.  And those he predestined (prowrizen), he also called; and those he called, he also justified; and those he justified, he also glorified.  Romans 8:29-30

Instead we speak the wisdom of God, hidden in a mystery, that God determined before (prowrizen) the ages for our glory. 1 Cor 2:7

He did this by predestining (proorisav) us to adoption as his  sons  through Jesus Christ, according to the pleasure of his will – Eph 1:5

In Christ we too have been claimed as God’s own possession, since we were predestined (proorisyentev) according to the one purpose of him who accomplishes all things according to the counsel of his will. Eph 1:11

While these verses definitely support the understanding that God knows ahead of time (outside of creation) who His children are, even before any of the actions of those children have demonstrated this within the physical reality, none of them support the picture of pre-judgment that the doctrine of predestination presents.  

A problem with selecting verses and forming doctrine from them is that all the other verses are then excluded.  God gave His word as a whole, not as unlinked parts.  You are likely to get a distorted view of God and life by taking only parts of what God is teaching.  Here are some verses that counter the doctrine of predestination (ESV):

Do I actually delight in the death of the wicked, declares the sovereign Lord? Do I not prefer that he turn from (repent) his wicked conduct and live?... For I have no pleasure in the death of anyone, declares the Lord GOD; so turn (repent), and live.  Ezekiel 18:23, 32

Say to them, As I live, declares the Lord GOD, I have no pleasure in the death of the wicked, but that the wicked turn from (repent) his way and live; turn back (repent), turn back (repent) from your evil ways, for why will you die, O house of Israel? Ezekiel 33:11

The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.  2 Peter 3:9

…who desires all people to be saved and  to come to the knowledge of the truth. 1 Tim 2:4

The very fact that God has given His Law, along with blessings for obedience and punishment for disobedience, presupposes that man is able to obey it.  There is plenty of evidence that God is compassionate, forgiving, merciful, but also just and fair.  He won’t allow disobedience to go unpunished, and at the same time He is generous with blessing for obedience AND with complete forgiveness.  And there is plenty of evidence and teaching in the Bible that God expects man to exercise choice, and to choose well.  And that he will be held accountable for HIS choice.

God is clearly in control, and most certainly has the supreme authourity to do as He wills, in any way He wills. Yet He doesn’t present Himself as the doctrine of predestination teaches, even though He would have the right to. 

A very frequent way God presents Himself is as our Father.  If we’ve been given the physical world to teach us about spiritual things, then the picture of God as Father is demonstrated by the right relationship between a child and the child’s father. 

The father has a plan and purpose for his child, to discipline, teach and shape him into one like himself.  The father doesn’t choose between his children, assigning some to glory in the family, and assigning others to be disinherited and abandoned, purely on the basis of his own decision.  That’s just not done. 

No loving parent assumes their child is evil and incapable of making any good decisions.  On the contrary, a good parent loves, encourages, forgives, and disciplines (even when that is painful for the parent) their child, while aware of their limitations.    

Now if a child is rebellious or a danger to the family, that’s another story.  As an extreme, it certainly is possible for a righteous and loving parent to disinherit a child who is a menace to the rest of the family.  But this isn’t the rule.  And that situation wouldn’t be brought about by the pre-determined plan of the parent, but as a result of the actions of the child.

If we have such pictures granted to us of a right relationship between physical parent and child, how can we uphold any doctrine that absolutely defies this?  How can we read the description God Himself gives of a loving, compassionate, long-suffering, merciful parent, and then choose to believe something completely opposite, as taught by the doctrine of predestination? Especially something clearly unsubstantiated by God’s own teaching?

Why would we dare formulate and even uphold such a doctrine about God?  One that has no parallel in the physical (righteous) world, or in the words of God? 

Money and Trust

Money represents security for most people.  And it’s true that having money can provide a sense of real security.  It IS a blessing to have enough.  It's determining what is 'enough' that's sometimes hard.  To a very poor person, 'enough' may look quite a bit different than 'enough' would look like to a rich person.

It's tempting to put our trust in money or things that money buys.  If we have what we consider is 'enough' then we can be content, right?  We're safe.  We've protected ourselves.

How we handle our money can show us how we act towards God.  It's like a visible example of our invisible thoughts. 

God invites us to trust Him.  What God requires of us begins and is surrounded at all times by this trust.  It's an invisible trust whose visible evidence is obedience.   This is so in all of life, of course, but often most clearly shown in how we handle our money.

And as we look around us at His creation, we can see how God cares for us.  For example, creation teaches us that each morning day dawns, a new start, a fresh beginning.  The evening quiet and dark give us opportunity to be restored in rest.  Night and sleep are like practice times to trust. (Psalm 3:5, 4:8)

All that was created, all that is 'good' was made in and by and through the light, right?  No creation happened in darkness.  God’s creation runs according to an invisible schedule; it's consistent. We're given the moon and stars, so even by night we have a witness of the light of the day that is past and the day to come.  We're never abandoned, are we?

We read that we are 'children of the light' (1 Thess 5:5, John 12:3).  Jesus calls himself the 'light of the world' and says that we too are to be light to the world (John 8:12 and Matt 5:14-15). 

When we look at the appearance of the light in Genesis 1, we can see that it was a response to God's Word, "Let there be light".  It's like the obedience that comes from trust.  God says...and we do...not out of our own will but out of trust in Him and His will.  This is the state of the process of creation.  For every following day, it was the 'light' part of the day that creation happened in.  This 'light' of trusting obedience is where we are to live as children of the light!   Just as creation was a process, so our becoming complete ‘new creations’ is a process.  God can be trusted to finish the work that He began, to conform us to the likeness of Christ.  This happens IN the state of our willing trust, just as creation happened IN the state of light.

On our own, we have little strength.  Our strength to do God's will comes from Him!  We receive this strength as we yield our will to His.  He doesn't take over; He never forces us to obey. He invites us into this state of creation, only it’s not the earth that’s being formed, shaped and filled, it’s us.   Little by little, with rest (and test) periods, He shapes us from a formless, nonfunctioning state, into a state of being complete!

Visible evidence of this process is in how we handle things we formerly believed were ‘ours’.  As we come to recognize that everything belongs to God, and He has given us the role of caring for it (and each other) we begin to realize that the Creator’s ‘manual’ contains all the instruction we need to complete the role He’s called us to. 

Little by little, we will leave behind that state of sinning over and over again, unable to control ourselves.  He will equip us for how we are to live.  We WILL grow stronger in trust, and in obedience.  He invites us to walk alongside Him, humbly being taught by Him, learning to appreciate all He does, and also learning to show others His love by caring for them too.  Its hard work, but He will equip us for it.

As we let go of the belief that anything is ‘ours’ we also are enabled (again, this is a process) to let go of the need to judge someone who’s hurt us, and in that role as judge, to sentence and take retaliation for the hurt.  That doesn’t mean we excuse the action of the one who has hurt us. It means we don’t retaliate…that we let God, Who sees all, be the judge of that person’s action against us.  We can instead (and again, this is a process) practice mercy towards that person.  How many times have I hurt God by my selfish actions?  He showed me mercy.  If I understand that mercy, then I too will show others the same. 

To act justly means to do what is right in God’s eyes, it’s the greatest commandment, which is to love God and do what He says.  To love mercy means to act compassionately towards others; it’s the second greatest commandment, isn’t it?  To walk humbly with God means to go through life living according to God’s design, not trying to become ruler over our own life, but acknowledging in our thoughts and actions that HE rules!  It’s in walking this way that we are enabled to fulfil the commandments of God.

Just like the creation process, step by step!

Predestination in the New Testament

The New Testament accounts we have are recorded in Greek. The English translations of the Greek words ‘predestine’, ‘predetermine’ or ‘foreknowledge’ are sometimes used interchangeably. 

The Greek words are:

‘horizo’ (Strong’s G3724) meaning to define, to have boundaries, to determine or appoint.  Our English word ‘horizon’ comes from this.  This word is often translated as ‘determined’.

‘proorizo’ (Strong’s G4309) is a related word, meaning to limit in advance (pro-horizo).  It’s often translated ‘predestine’.

‘prognosis’ (Strong’s G4268) meaning to have knowledge beforehand. It’s often translated as ‘foreknowledge’.

‘tasso’ (Strong’s G5021) meaning to arrange in an orderly manner, to set, to appoint in position, to assign

With this information, here are New Testament verses given in support of the ‘doctrine of predestination’:

Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you. But, behold, the hand of him that betrayeth me is with me on the table. And truly the Son of man goeth, as it was determined (horizo): but woe unto that man by whom he is betrayed!  (Luke 22:20-22)

 

The Greek word (‘horizo’) has a very similar meaning to that used in Job 4:1-5, in that God has determined boundaries which man cannot cross. In context, the passage is making a statement that the path of obedience will be chosen even though it will end in betrayal.  God’s purpose is clearly for obedience, and all of His boundaries are set according to that.

Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also now: Him, being delivered by the determinate (horizo) counsel and foreknowledge (prognosis) of God, ye have taken, and by wicked hands have crucified and slain: (Acts 2:22-23)

This verse is clear in describing God’s specific purpose and foreknowledge, yet it doesn’t use the word ‘predestination’.  The word translated here as ‘determinate’ is the same as used in the previous passage, and indicates boundaries set out by God.

For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, For to do whatsoever thy hand and thy counsel determined before (proorizo) to be done. (Acts 4:27-28)

Here's an example of where the word ‘predestine’ is used in Greek. It means to appoint, to mark, to determine beforehand.  It doesn’t mean to pre-judge, as the ‘doctrine of predestination’ teaches.

And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained (a form of the word ‘tasso’ is used here) to eternal life believed. (Acts 13:48)

This is rendered in other translations as ‘those who had been marked or appointed (by God)’. However, the Greek isn't easily translated, it could also be interpreted ‘as many as whom set themselves in order towards God and eternal life, believed’.  While this verse could appear to support predestination (though not necessarily the doctrine of predestination), it needs validation.

And we know that all things work together for good to them that love God, to them who are the called (‘kletos’, invited, as to a banquet) according to his purpose. For whom he did foreknow (proegnw, related to ‘prognosis’), he also did predestinate (prowrisen, related to ‘proorizo’) to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate (prowrisen), them he also called (‘ekalesen’ meaning to call forth, to bid, to call by name, to bear a title): and whom he called (ekalesen), them he also justified: and whom he justified, them he also glorified. (Romans 8:28-30)

There's a sequence described in this passage.  Without understanding the meanings of the Greek words of the original text, this sequence can be missed or misunderstood.  It’s written in the original language with great detail, and for a reason.   

The ones whom God had knowledge of ahead of time, were pre-appointed to be conformed to the image of Christ.  Note carefully that it does not say they were appointed ahead of time to glory.  There's more to come before that state.  All this first part declares is that God knew ahead of time who they were, and ahead of time He’d already appointed them to be His children.  How did God know them?  The answer to this question is what’s described in this passage.  

According to God’s purpose, these foreknown ones were invited.  These, God decided beforehand to give a name to.  And to those He gave a name to, He acknowledged as righteous (edikaiwsen, righteous by keeping the commandments of God, acceptable to God).  And those acknowledged as righteous in God’s sight, He glorified (give honour to, exalt, to esteem).

There is a relationship described here between man’s actions and God’s actions.  God is in control, yet in His control, He allows or permits man also to have control.  At no time does man’s control leave the boundaries of God’s ultimate control. There are consequences to man’s decisions made under the realm of his control.  Blessings or curses.  This passage describes the blessings of right choices in a very particular way. 

When God brought Israel out of Egypt, it was His intent (predestined purpose) for them to go to the Promised Land.  Yet they didn’t.  And the reason they didn’t is because of persistent, willful rebellion.  Yet in spite of that, God’s plan and purpose were accomplished, and accomplished through them, in this case, their children.  It really is marvelous how God’s eternal plan and divine purposes ARE indeed accomplished THROUGH men who are willing to submit and be formed into who God intends them to be.  

Part 3 will look at the specific few verses which actually use the Greek word most directly rendered ‘predestine’.

Another Look at Predestination

A dictionary definition of ‘predestination’ is that everything that will happen has already been decided by God and cannot be changed. Predestination is dependant on the idea of God having decided what will happen ahead of time, similar to a Puppeteer who puts on a play using puppets.  The puppets can only act by the will of the Puppeteer and according to his ‘script’; they have no input of their own.

A similar but quite different term is ‘foreknowledge’.  This is defined as knowledge of something before it happens or exists.

A dictionary definition of the Christian ‘doctrine of predestination’ is that God has predestined some persons to eternal happiness and others to eternal punishment. (All definitions from Merriam-Webster online dictionary)

The ‘doctrine of predestination’ is a specific, narrow and particular interpretation of the term ‘predestination’. Verses from the Old Testament given in support of this doctrine are:

Man that is born of a woman is of few days, and full of trouble. He cometh forth like a flower, and is cut down: he fleeth also as a shadow, and continueth not. And dost thou open thine eyes upon such an one, and bringest me into judgment with thee? Who can bring a clean thing out of an unclean? not one. Seeing his days are determined, the number of his months are with thee, thou hast appointed his bounds that he cannot pass;  (Job 14:1-5) 

 

These verses are part of a lament Job makes before God.  When the context is considered, he’s not teaching, but rather using words to express his feelings. His lament is of the brevity of life.  If the verses which follow this chosen segment are considered, Job is actually comparing man’s life with a tree’s life.  Man, he laments, is ‘cut off’ at death, while a tree that may also be ‘cut off’, will bear new shoots and sprout again.  He laments the brevity of man’s life and the inevitability of death.  The lament is that mankind does not get a second chance in God’s will. It’s not about specific men and what may be their predestined end, it’s a general statement.

Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts: we shall be satisfied with the goodness of thy house, even of thy holy example. (Psalm 65:4)

The previous choice of verse attempted to prove a specific truth, but the verse itself was making a general statement.  This verse is given in an attempt to show a general truth, yet the verse itself is specific.  In context the Psalmist is saying that the one chosen by God to serve in His temple (who is set apart for priestly service as opposed to being in the general population of worshippers) is blessed. This verse does not say or even hint, either alone or in context, that God predestines some to happiness and others to punishment.

For thou hast possessed my reins: thou hast covered me in my mother's womb. I will praise thee; for I am fearfully and wonderfully made: marvellous are thy works; and that my soul knoweth right well. My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth. Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them. (Psalm 139:13)

The context of this psalm is that God sees all, even the things hidden from man.  God even sees the thoughts and intents of the will (heart, mind) which are not visible, tangible things. The text praises God for seeing and caring for all His creation, even the parts invisible or intangible to mankind.

The lot is cast into the lap; but the whole disposing thereof is of the LORD. (Proverbs 16:33)

This proverb describes the ancient practice of coming before God asking for divine leading. The word ‘disposing’ is also translated as ‘decision’ and comes from the Hebrew word for judgment, as in a courtroom setting.  The comparison is between man who has to ask for guidance (and then may not follow it) and God, and it acknowledges that God alone knows what is right.

The LORD of hosts hath sworn, saying, Surely as I have thought, so shall it come to pass; and as I have purposed, so shall it stand: That I will break the Assyrian in my land, and upon my mountains tread him under foot: then shall his yoke depart from off them, and his burden depart from off their shoulders. This is the purpose that is purposed upon the whole earth: and this is the hand that is stretched out upon all the nations.For the LORD of hosts hath purposed, and who shall disannul it? and his hand is stretched out, and who shall turn it back? (Isaiah 14:24-27)

This passage clearly supports foreknowledge, and it can even be understood as support for predestination, though in a limited way.  However, it doesn’t support the doctrine of predestination.  The chapter describes judgment, and judgment by its nature speaks of reward and consequence, which are the result of choice and acts of the will.  

Remember this, and shew yourselves men: bring it again to mind, O ye transgressors. Remember the former things of old: for I am God, and there is none else; I am God, and there is none like me. Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure: Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken it, I will also bring it to pass; I have purposed it, I will also do it. (Isaiah 46:8-11)

This passage is urging Israel to repent, to return to God’s ways. God reminds them that He alone has foreknowledge of what will happen; that He as Creator can and shall cause His will to come to pass.  It can be shown to demonstrate predestination, though again in a limited sense.  Like the passage before this one, it also links God’s will with the will of Israel, and links punishment and consequence with choice and human will, also with the promise of restoration as a result of repentance. 

Part 2: Looking at the New Testament support given.

The Divinity of Jesus (Part 1)

There is an article online (http://www.gotquestions.org/divinity-of-Christ.html), which claims to present ‘the strongest biblical arguments for the divinity of Christ’.  It is peppered with more than 30 New Testament verse references to support its argument.  One, Daniel 7:13-14, is given in support of Jesus humanity. None at all from the rest of the Old Testament.

The writer is claiming solid evidence that Jesus (Yeshua) is God.  He claims Jesus is ‘seen as’ God, and that ‘the Bible’ claims Jesus is divine (it stops short of stating that Jesus himself stated clearly that he was God).

Now think about a couple of things:

Jesus is called the ‘son of God’ but absolutely never called ‘God the son’. There is a big difference!

Adam is also called ‘the son of God’ in Luke 3:38. In fact, many others are called ‘sons (or children) of God’.  English translations choose to capitalize the ‘S’ for Yeshua to set it apart, but that’s not in the original texts.

And most importantly, think about this:

God describes Himself in the Old Testament as the only God.  He is very clear and consistent in this.  Worship is not to be given to any other besides Him; and He is on record that He will not share His glory with another.

So…if someone came along later and said what God actually meant was not what He clearly said…that something had changed, and now you SHOULD worship another alongside of, or as well as God…what should your response be?

At the very least, shouldn’t you be very sure that you ARE understanding God’s commandment clearly?  Did God really mean exactly what He said in the Old Testament?  Did God really say…? (Genesis 3:1)

Is it wise to put your faith in what the New Testament might seem to say (with a little manipulation or wiggle room allowed) or what your church teaches?  Shouldn’t you be VERY sure that GOD allows this?  After all, it isn’t God telling humankind that the rules have changed.  And if you read the whole of the New Testament carefully and in context, it really isn’t anyone there stating this clearly either.  The only place you’ll find this teaching made crystal clear (that Jesus is divine, or part of, or even replacing God) is the church.

So who should you trust about this?  Your church’s doctrine? Should you just go with what Paul or John is said to have meant? Should you believe Jesus, who never actually says ‘I am God, worship me’?  Or should you pay attention to God, who is pretty clear and consistent that He alone is God? 

It’s something to think about.