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.
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