©2022,
David E. Robinson: At the Gates of Yerushalayim Ministries
Go to Part 14 Start at Part 1
Go to Part 13
Lessons
from the Wilderness, Volume 56
…This
is a Thought Experiment, Part Three…
…Revelation 15: A Search for Truth at the
End of the Age [i]
[ii] [iii] [iv] [v]
Romans 8:28–39
(NET)
8:28 And we know that all things work
together32
for good for those who love God, who are called according to his purpose, 8:29 because
those whom He foreknew He
also predestined to be conformed to the image of his Son, that his Son33
would be the firstborn among many brothers and sisters.34 8:30 And
those he predestined,
he also called; and those he called, he also justified; and those he justified, he also glorified.
8:31 What then shall we say about these
things? If God is for us, who can be against us? 8:32 Indeed,
he who35
did not spare his own Son, but gave him up for us all—how will he not also,
along with him, freely give us all things?
8:33 Who will bring any charge against
God’s elect?36 It is God who justifies.
8:34 Who is the one who will condemn?
Christ37
is the one who died (and more than that, he was raised), who is at the right
hand of God, and who also is interceding for us. 8:35 Who
will separate us from the love of Christ? Will trouble, or distress, or
persecution, or famine, or nakedness, or danger, or sword?38 8:36 As
it is written, “For your sake we encounter death all day long; we were
considered as sheep to be slaughtered.”39 8:37 No,
in all these things we have complete victory40 through him41
who loved us! 8:38 For I am convinced that neither
death, nor life, nor angels, nor heavenly rulers,42 nor things that are
present, nor things to come, nor powers, 8:39 nor
height, nor depth, nor anything else in creation will be able to separate us
from the love of God in Christ Jesus our Lord. [vi]
Ephesians 1:3–13
(NASB)
3 aBlessed be the God and Father
of our Lord Jesus Christ, who has blessed us with every spiritual blessing in bthe
heavenly places in Christ,
4 just as aHe chose us in Him before bthe foundation of the
world, that we should be choly and blameless before 1Him.
dIn
love
5 1He apredestined us to badoption
as sons through Jesus Christ to Himself, caccording to the 2kind
intention of His will,
6 ato the praise of the
glory of His grace, which He freely bestowed on us in bthe Beloved. 7
aIn
1Him
we have bredemption
cthrough
His blood, the dforgiveness of our trespasses, according to ethe
riches of His grace, 8 which He 1lavished upon 2us.
In all wisdom and insight
9 He 1 amade known to
us the mystery of His will, baccording to His 2kind intention
which He cpurposed in Him 10 with a view to an
administration 1suitable to athe fulness of the
times, that is, bthe summing up of all things in
Christ, things 2in the heavens and things upon the earth. In Him 11
1also
we 2 a have
obtained an inheritance, having
been bpredestined
caccording
to His purpose who works all things dafter the counsel of
His will,
12 to the end that we who were the first
to hope in 1Christ should be ato the praise of His
glory. 13 In 1Him, you also, after listening to athe message of
truth, the gospel of your salvation—
having also 2believed, you were bsealed in 1Him
with cthe
Holy Spirit of promise,[vii]
Is all creation
predestinated to an end by the foreknowledge of God?
If so, then does
foreknowledge make this predestination inevitable?
Today I hope to answer these questions. As I sit here
writing this, I have no idea where this will go, or if I’ll need to break it
out to another post. We shall see. Dear readers, I know I tend to give you more
information than you need, so bear with me. What we are examining here today is NOT how the church and theologians
define predestination, election, and foreknowledge. We are
trying to see how Paul and his contemporaries viewed these subjects in their
day and culture. We will also look at the sources from which I draw my
conclusions from. Once again, I must say, the conclusions I’ll give to you are
based upon my own research – hence it is my opinion. I will try to back this up
by source material, but your conclusions might be different. That is okay –
please leave feedback if you so desire in the comments section at the end of
the post.
Authors Note: Just an aside: this will be my one-hundred and fifty-seventh
(157) post in eleven years; this blog has been read or visited (I assume
anyway) over 175,000 times. Are the
visits just hit and run? Do I have readers? I do not know. There have only been
six comments, two that I deleted because they were promoting casinos, 2 posted
by myself explaining something, and two other comments. Why no one interacts, I
do not know. I would love feedback, good or bad. That is the only way I could
improve my writing and “chase” down subjects you, my beloveds, want to read.
But it has not happened. Just so you know, I have readers/visitors throughout the
United States, Russia, the Netherlands, Germany, Taiwan, Poland, Sweden, China,
the United Kingdom, Canada, France, Singapore, Belarus, Austria, Australia,
Brazil, Denmark, Norway, the Philippines, and unspecified “other”. Does what I
write reach anyone? I have no way of knowing. I am humbled and honored that any
of you take the time to visit my blog.
157 posts, and as of now (12/10/2022), 178,325 visits. God has led me to
do this thing, to write, to ponder, and I pray that through it all, God has
allowed me to make an impact. If these words help or reach but one soul O Lord -
just one – then it has not been for nothing. Thank you all for reading. Thank
You HaShem. Thank you, Yeshua. Shalom.
Okay. Let us begin with the first question from my last post:
Is all creation
predestinated to an end by the foreknowledge of God?
Maybe a better wording would be this:
Will all the
created order, through the foreknowledge of God, come to an end?
This answer is anything but easy. Philosophers and theologians have been
debating this for centuries. It has not just been Christian scholars and
theologians though. Jewish sages have wrestled with this question also. Let us
first though, take a look at why our question matters.
There exists
and has existed in the minds of those who study such things, the paradox of
Divine Foreknowledge [Omniscience], Predestination [fate, inevitability, or foreordination], and a human being’s Freewill
[choice, voluntary decisions made outside of natural or divine influences]. Oceans
of ink, and countless number of pages have been expended to explore or explain
this paradox; no consensus has ever been obtained. I doubt if I can do it
justice either, for I am just another voice among the throng of those
elucidating a theory that is outside of all’s ability to understand. I will
give it a shot though.
What
causes a person to do what they do? Has the “evil” person always been evil, or
were there circumstances beyond their control that caused them to become evil?
Is the “good” person one by nature, or is it in the upbringing of this one, with
the formation of responsibility and moral actions to guide them? The paradox
though seems to defy logic: “good” people can go on to be “evil”, and “evil”
ones can turn their lives around and become “good”. Is God in charge of both
sets of circumstances? Does the idea of Divine Sovereignty transcend the
concept of a human beings’ free will, thus making all choices, good or bad, end
in a predetermined [pre-ordained] outcome? If so, then, does this not mean that
truthfully freewill is non-existent?
In the
west, the subject of divine foreknowledge has been debated from Augustine to
Aquinas [and up to the modern age, I might add], guided partly by neo-Platonic philosophy.
The main Orthodox view has always been that
God has always been said to be
omniscient (and hence in possession of perfect foreknowledge) and yet God also allowed
humankind free will. Although this thought pattern exposes this view to
apparent contradictions, many have said it is because God has “special
properties”, such as His being “outside” of time among others.
[viii]
Theologically, the proponents of the doctrine of predestination look to
Scripture to define their case: Eph 1:11; Romans 8:28, 11:36; Gen 30:2, 22; Ps
127:3; Isa 66; Isa 40:15–17; Dan 2:21; 4:35; and others. It appears to be
almost explicit in Psalm 37:23-24:
Psalm 37:23–24 (ESV)
23
The isteps
of a man are jestablished by the Lord, when he delights in
his way;
24
kthough
he fall, he shall not be cast headlong, for the Lord lupholds
his hand. [ix]
What
does this western attitude do to the Word? Does it answer the questions of “who,
what, when, where, why, and how” as they pertain to the original hearers
of God’s words? What did these ancients believe?
E.
P. Sanders, in his article Paul: The Apostle’s Life, Letters, and
Thought writes this:
“…Josephus
offers a third major point about the Pharisees that is worth noting: they
believed in divine providence (that is, that God directly controlled history)
and also in free will. “They attribute everything to Fate and to God; they hold
that to act rightly or otherwise rests, indeed, for the most part with men, but
that in each action Fate cooperates” (War
2.162f.). As he puts it elsewhere, Pharisees held that “it was God’s good
pleasure that there should be a fusion and that the will of man with his virtue
and vice should be admitted to the council-chamber of fate” (Antiq. 18.13).
Since
the Middle Ages, many people have regarded predestination and free will as
alternatives; to most of us, their combination appears to be logically
impossible. In the ancient world, however, few people saw the matter in this
way, and many happily combined them. We see this, for example, in the Dead Sea
Scrolls—which are not Pharisaic…46
Paul
also combined providence and free will, as we may see in Romans. In Rom. 9:16,
for example, he writes that the election, or God’s mercy, “depends not on human
will or exertion, but on God who shows mercy.” Later in the chapter he mentions
those whom “he has prepared beforehand for glory” (9:23). Phrases such as these
point toward divine determination. Yet, in Romans 10, Paul states that people
must call on the Lord to be saved, and he asks, “How are they to call on one in
whom they have not believed? And how are they to believe in one of whom they
have never heard?” and so forth. He concludes, “So faith comes from what is heard,
and what is heard comes through the word of Christ” (Rom. 10:13–17). This
sounds as if salvation depends very much on human exertion (the efforts of
preachers) and human will (believing). Conceivably this combination of divine
determination and human freewill is another aspect of Paul’s Pharisaism, even
though the combination was not exclusively Pharisaic…”[x]
Are
their views of these concepts the same as ours? I have to say unequivocally,
“no”. Why do I say this? Well, words change. Definitions change. Language
changes, over time. So, if we take our understanding of these words and try to
force them upon the 2nd Temple era Israelite, then we have changed
the meaning of these passages completely.
Let
me expand upon this. Our modern western Christian mind is foreign to the
original hearers of Scripture. The biblical doctrines that were introduced in
Yeshua’s day [and earlier], were presented to the hearers in typically eastern
dialectical pairs.[xi]
“Robert James Utley, in his book, The Gospel according to Paul: Romans,
states: “…These pairs seem contradictory, yet both are biblical. Western
Christians have tended to choose one truth and ignore or depreciate the
opposite truth.” [xii]
Utley
illustrates this as such:
“1.
Is salvation an initial decision to trust Christ or a lifetime
commitment to discipleship?
2. Is salvation an election by means of
grace from a sovereign God or mankind’s believing and repentant response to a
divine offer?
3.
Is salvation, once received, impossible to lose, or is there a need for
continual
diligence?” [xiii]
What Utley is saying is that the
Western mind focuses only upon the element of salvation, and not the attendant
responsibilities that follow such a salvational gift. Yes, there is the initial
decision to trust Messiah, but that is given to us by a sovereign Master. Watch:
John 6:44 (ESV)
44 No one
can come to me unless the Father who sent me qdraws him.
And rI will raise him up on the last day. [xiv]
John 14:6 (ESV)
6 Jesus said to him, “I am lthe way, and mthe truth, and nthe life.
No one comes to the Father except
through me. [xv]
There are
many texts in the Bible that seem to conflict with one another: from Jesus: John
6:37; 10:28–29; from Paul: Rom. 8:35–39; Eph. 1:13; 2:5, 8–9; Phil. 1:6; 2:13;
2 Thess. 3:3; 2 Tim. 1:12; 4:18. Jesus again: Matt.
10:22; 13:1–9, 24–30; 24:13; Mark 13:13; John 8:31; 15:4–10; Rev. 2:7, 17, 20;
3:5, 12, 21. Then Paul again: Rom. 11:22; 1 Cor. 15:2; 2 Cor. 13:5; Gal. 1:6;
3:4; 5:4; 6:9; Phil. 2:12; 3:18–20; Col. 1:23. We could go on and on, through
Hebrews, John, Peter… What you’ll see here is Western Christianity focusing on
one aspect, even though the text is clear.
We see that no human can be saved without the initiation from the
Ruach; then God comes in, sets the agenda, but demands a response from humans,
to act in faith and repentance. It does not stop there. Faith and repentance
occurs first initially, but then has to continue. To be one with God covenantally
, is first to be given that privilege, by then accepting the responsibilities that
go with it. Believing loyalty. It is not enough to believe. We have to be loyal
also. Utley ends his article thus:
“…The Bible addresses two different problems in this area
[salvation]: (1) taking assurance as a license to live fruitless, selfish lives
and (2) encouraging those who struggle with ministry and personal sin. The
problem is that the wrong groups are taking the wrong message and building
theological systems on limited biblical passages. Some Christians desperately
need the message of assurance, while others need the stern warnings! Which
group are you in?” [xvi]
One can see then that the
concepts we understand today as “predestination and free will had a different
take in the ANE. That brings us back now to our question. Is foreknowledge the
bottom line for predestination?
If God foresees something, will it ultimately happen – making the issue of “freewill” moot?
In order that this does not turn into an exceptionally long post, we
will pause here, where we began.
I’ll post the answer soon.
Till then, may He bless you all my beloved.
Amein
[i] NOTICE OF INTELLECTUAL PROPERTY
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[ii]
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[iii] Author’s note: This site is
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from Jewish-themed websites (or any other source material) should not be
construed as these sites endorsing or confirming any thesis introduced by the
author of this epistle. I present the information from their respective sites
for instructional purposes only and/or to aid in the readers understanding of
the subjects discussed.
[iv] Author’s note:
Throughout this study I will be using the NET Bible® and the NET Notes®: within
the notes you will see symbols like this: (א B Ψ 892* 2427 sys). These are
abbreviations used by the NET Bible® for identifying the principal manuscript
evidence that they (authors and translators of the NET Bible®) used in
translating the Scriptures. Please go to https://bible.org/netbible/ and see
their section labeled “NET Bible Principals of Translation” for a more complete
explanation on these symbols and other items pertinent to the way the NET Bible
uses them.
[v]
Author’s
Note:
In these studies, I have used the notes that come along with the passages I
cite from the sources that I cite: these need a bit of a disclaimer though. As
in all things, not everything that is footnoted is something that I necessarily
agree with, seeing that my perspective usually pertains to any matters of the
Torah, the commandments of God, and the teachings of Yeshua. I give you the
notes as the authors of the material write, so that you may benefit from the
information contained within them. It truly is not my place to edit or correct
them; if they state anything that is, in my opinion, the opposite of ion to
what I teach, then so be it; I will address these issues if requested. That is
not to say I should not challenge something I believe might contradict the
truth of God’s word; that I will do in the main body of my epistles for that is
where my gentle dissent belongs. Most (but not all) of the differences will
come when I quote from a source that displays a decidedly Western/Greek
mindset, as opposed to a Hebraic perspective. I must be intellectually honest –
I am biased toward the God of Abraham, Isaac, and Jacob, and His son, Yeshua
the Messiah. I pray then we all can find common ground as we study the
Scriptures. Also, to be honest – I may be wrong in my conclusions also. I can
only present to you what I deem at this time and place in my walk with
God to be true. So, like any good teacher of the Word should tell you:
do not trust my word or conclusions. Take what I say back to your Bible,
evaluate it all against what you find written. Test everything. I try my best
to be faithful in what I present, yet I am only human – and like any other
human, I can make a mistake. So do your due diligence – study to show yourself
approved, be a Berean and look to see if these things are so. If you find they
agree – Halleluiah! If they do not agree – Halleluiah and let me know!! Let us
sharpen one another. I also let the cross-references stay in, as these are
valuable in your search of God’s truth.
32 tc ὁ θεός
(ho theos, “God”) is found after the verb συνεργεῖ
(sunergei, “work”) in v. 28 by 𝔓46 A B 81 sa; the
shorter reading is found in א C D F G Ψ
33 1739 1881 𝔐 latt sy bo. Although the inclusion
is supported by a significant early papyrus, the alliance of significant
Alexandrian and Western witnesses favors the shorter reading. As well, the
longer reading is evidently motivated by a need for clarification. Since ὁ θεός
is textually suspect, it is better to read the text without it. This leaves two
good translational options: either “he works all things together for good” or
“all things work together for good.” In the first instance the subject is
embedded in the verb and “God” is clearly implied (as in v. 29). In the second
instance, πάντα (panta) becomes the subject of an intransitive
verb. In either case, “What is expressed is a truly biblical confidence in the
sovereignty of God” (C. E. B. Cranfield, Romans [ICC], 1:427).
33 tn Grk
“he”; the referent (God’s Son) has been specified in the translation for clarity.
34 tn Grk
“brothers.” See note on the phrase “brothers and sisters” in 1:13.
35 tn Grk
“[he] who.” The relative clause continues the question of v. 31 in a way that
is awkward in English. The force of v. 32 is thus: “who indeed did not spare
his own Son, but gave him up for us all—How will he not also with him give us
all things?”
36 sn
An allusion to Isa 50:8 where the reference is singular; Paul applies this to
all believers (“God’s elect” is plural here).
37 tc ‡
A number of significant and early witnesses, along with several others (𝔓46vid א
A C F G L Ψ
6 33 81 104 365 1505 al lat bo), read Ἰησοῦς
(Iēsous, “Jesus”) after χριστός (Christos,
“Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1739
1881 𝔐 sa). Once Ἰησοῦς
got into the text, what scribe would omit it? Although the external evidence is
on the side of the longer reading, internally such an expansion seems suspect.
The shorter reading is thus preferred. NA27 has the word in
brackets, indicating doubt as to its authenticity.tn Grk “who
also.”
38 tn
Here “sword” is a metonymy that includes both threats of violence and acts of
violence, even including death (although death is not necessarily the only
thing in view here).
39 sn A
quotation from Ps 44:22.
40 tn
BDAG 1034 s.v. ὑπερνικάω states, “as a heightened form of νικᾶν
prevail
completely
ὑπερνικῶμεν we are winning a most glorious victory Ro 8:37.”
41 tn
Here the referent could be either God or Christ, but in v. 39 it is God’s love
that is mentioned.
42 tn
BDAG 138 s.v. ἀρχή 6 takes this term as a reference to angelic or
transcendent powers (as opposed to merely human rulers). To clarify this, the
adjective “heavenly” has been supplied in the translation. Some interpreters
see this as a reference to fallen angels or demonic powers, and this view is
reflected in some recent translations (NIV, NLT).
[vi] Biblical
Studies Press. The NET Bible
First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies
Press, 2005.
a 2 Cor. 1:3
b Eph. 1:20;
2:6; 3:10; 6:12
a Eph. 2:10;
2 Thess. 2:13f.
b Matt. 25:34
c Eph. 5:27;
Col. 1:22
1 Or, Him,
in love.
d Eph. 4:2,
15, 16; 5:2
1 Lit., having
predestined
a Acts 13:48;
Rom. 8:29f.
b Rom.
8:14ff.
c Phil. 2:13;
Col. 1:19
2 Lit., good
pleasure
a Eph. 1:12,
14
b Matt. 3:17
a Col. 1:14
1 Lit., whom
b Rom. 3:24;
1 Cor. 1:30; Eph. 1:14
c Acts 20:28;
Rom. 3:25
d Acts 2:38
e Rom. 2:4;
Eph. 1:8; 2:7; 3:8, 16
1 Lit., made
abundant toward
2 Or, us,
in all wisdom and insight
1 Lit., making
known
a Rom. 11:25;
Eph. 3:3
b 1 Cor.
1:21; Gal. 1:15
2 Lit., good
pleasure
c Rom. 8:28;
Eph. 1:11
1 Lit., of
a Mark 1:15
b Eph. 3:15;
Phil. 2:9f.; Col. 1:16, 20
2 Lit.,
upon
1 Lit., in
whom also
2 Or, were
made a heritage
a Deut. 4:20;
Eph. 1:14; Titus 2:14
b Eph. 1:5
c Rom.
8:28f.; Eph. 3:11
d Rom. 9:11;
Heb. 6:17
1 I.e., the
Messiah
a Eph. 1:6,
14
1 Lit., whom
a Eph. 4:21;
Col. 1:5
2 Or, believed
in Him, you were sealed
b Eph. 4:30
1 Lit., whom
c Acts 2:33
[vii] New American
Standard Bible.
Electronic edition. La Habra, CA: The Lockman Foundation, 1986.
[viii] Some of the other factors involve
God’s providence; His overall intentions for mankind through His decrees; His
sovereignty as Creator-King, in which He has rights of ownership over all that
is, and by reason of his all-inclusive lordship, his will can never be
frustrated. See Fred G. Zaspel, “Predestination,” in Lexham Survey of
Theology, ed. Mark Ward et al. (Bellingham, WA: Lexham Press, 2018).
i Ps. 25:12;
1 Sam. 2:9
j Ps. 40:2;
119:5
k Prov.
24:16; Mic. 7:8; 2 Cor. 4:9
l ver. 17
[ix] The Holy Bible:
English Standard Version. Wheaton, IL: Crossway Bibles, 2016.
46 According to Josephus’s summaries
of the three parties, the Sadducees believed entirely in free will and did not
believe in divine providence (i.e., that God directly controlled history); the
Essenes believed in providence but not in free will, and the Pharisees combined
the two. This description, which Josephus has doubtless taken over from his
gentile source, Nicolaus of Damascus, seems not to be entirely right. The
authors of the Scrolls—who may have been Essenes but who were certainly not
Pharisees—believed in both providence and free will. Regardless of who believed
in providence and free will, and of how people may have combined them, it is
clear that the Dead Sea sect did not split off from the rest of Judaism over
this interesting theological topic.
[x]
E. P. Sanders, Paul: The Apostle’s Life, Letters,
and Thought (Minneapolis, MN: Fortress Press,
2015), 51–53.
[xi] It has been demonstrated that Westerners’
thinking style is linear, whereas Easterners’ thinking style is intuitive or
dialectical (e.g., Nisbett, et al., 2001; Peng & Nisbett, 1999).* This
seems to hold true for Far Eastern nations as well as the ancient near eastern
cultures. Western culture tends to focus upon an individualist distinction,
versus the Easterner’s collectivist [i.e., an intuitive and holistic approach
to the culture at large] way of thinking. Instead of the “rule “ based logic of
the Western mind, the ancient near east mind was more prone to a “holistic
cognition…oriented to the context or the field as a whole, [with] attention to
relationships between a focal object and the field, and a preference for
explaining and predicting events on the basis of such relationships…”* [*adapted
from, and reliant upon Hiroshi Yama & Norhayati Zakaria (2019) “Explanations
for cultural differences in thinking: Easterners’ dialectical thinking and
Westerners’ linear thinking”, Journal of Cognitive Psychology, 31.
487-506. DOI: 10.1080/20445911.2019.1626862. This is an Accepted Manuscript of an article published
by Taylor & Francis in Journal of Cognitive Psychology on 04/06/2019,
available online: https://doi.org/10.1080/20445911.2019.1626862].
While
their paper compared the Far Eastern thinking versus the Western way, in many
ways this truth holds the same for the Ancient Near East [which from here on we
will designate as ANE]. We wish to give thanks for Hiroshi Yama &
Norhayati Zakaria’s insightful views on this matter.
[xii]
Robert James Utley, The Gospel according to Paul:
Romans, vol. Volume 5 of Study Guide Commentary Series (Marshall, Texas: Bible Lessons
International, 1998), Ro 8:25.
[xiii]
q ch. 12:32; Jer. 31:3; Hos. 11:4; [ver. 65; ch.
4:23]
r ver. 39
[xiv] The Holy Bible: English Standard Version. Wheaton, IL: Crossway Bibles, 2016.
l Heb. 9:8; 10:20; [Eph. 2:18]
m ch. 1:14, 17; [1 John 5:20]
n See ch. 11:25
[xv] The Holy Bible: English Standard Version. Wheaton, IL:
Crossway Bibles, 2016.
[xvi] Robert James Utley, The Gospel according to Paul: Romans,
vol. Volume 5 of Study Guide Commentary
Series (Marshall, Texas: Bible Lessons International, 1998), Ro 8:25.
