Predestination Part 1: New Testament Statements

The doctrine of predestination is one of the most controversial ideas in the history of Christianity. In general, predestination is  the idea that God has predetermined all that comes to pass. 

New Testament Statements on Predestination

Here are a few key New Testament statements on the topic of predestination followed by my comments under each. 

• And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose. For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren; and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified. (Romans 8:28–30, NASB)

The controversy in these verses lies mainly with the definition of “foreknew.” Does God’s foreknowledge make the event certain or does God’s foreknowledge merely mean that he knows beforehand what events will happen without causing those events to happen? In his book on predestination, Peter Thuesen mentions a conference held in 1881 in Milwaukee in which “The participants resolved to debate all the key biblical passages on predestination, but in 10 sessions, the discussion barely moved beyond Romans 8:29 (‘For whom he did foreknow, he also did predestinate’), in which the correct sense of the verb “foreknow” prompted days of disagreement.” (Kindle, 3322)

Notice, however, that predestination in this verse is strictly focused on the next step of the transformation of God’s people – “predestined to become conformed to the image of His Son.” From the context in Romans 8, it’s clear that “the image of His Son” refers to Jesus’ glorified, resurrected body. So this verse is saying that God has determined beforehand that those whom he foreknew will receive new, transformed, resurrection-type bodies like Jesus’.

• In love He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His  will. (Ephesians 1:5)

God has determined beforehand to adopt humans as his children through Jesus Christ. But the question is who does “us” refer to? Specific individuals, the general group of people who believe, or everyone? The immediate context seems to favor specific individuals because the letter is addressed to saints in Ephesus (Eph. 1:1). However, the reference to Ephesus is not found in several early copies so it may have been added later. But the letter would still begin with an address to saints or God’s people. That, however, still leaves us with a question. Is the “us” referring to a specific number of individuals that cannot be increased or changed or is it inclusive and open to all those who want to join? More briefly, is the “us” exclusive or inclusive? Other Scripture verses which seem to encourage an inclusive view lurk behind this question (e.g., Jn. 3:16).

• In Him also we have obtained an inheritance, having been predestined according to His purpose who works all things after the counsel of His will, to the end that we who were the first to hope in Christ would be to the praise of His glory. (Ephesians 1:11–12)

This extends the thought of the previous verse by affirming that God’s adopted children will receive an inheritance. But notice that the purpose of the predestination is that those who were the first to hope in Christ (e.g, Paul and others) “would be to the praise of His glory.”

• for though the twins were not yet born and had not done anything good or bad, so that God’s purpose according to His choice would stand, not because of works but because of Him who calls, it was said to her, “The older will serve the younger.” Just as it is written, “Jacob I loved, but Esau I hated.” What shall we say then? There is no injustice with God, is there? May it never be! For He says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.”So then it does not depend on the man who wills or the man who runs, but on God who has mercy. (Romans 9:11–16)

While the previous references only contain one, two, or three verses, Romans 9-11 is unique because it is a three-chapter passage and it doesn’t contain the word predestine. Nonetheless, it is probably the most highly debated passage on the topic. On the surface it seems to teach double predestination—that God elects some people to heaven and other people to hell. But it ends with the following statement of God’s universal purpose:

• For just as you once were disobedient to God, but now have been shown mercy because of their [Jewish unbelievers] disobedience, so these also now have been disobedient, that because of the mercy shown to you they also may now be shown mercy. For God has shut up all in disobedience so that He may show mercy to all. (Romans 11:30–32)

So the entire passage, which is about the two major people groups: Jews and Gentiles, is teaching that the hardening process is temporary and purposeful—”so that He may show mercy to all.” Thus, it is not about God electing some to salvation and others to damnation.

Summary

The controversial verses listed above specifically teach that God has predestined people to the following things: to be conformed to the image of His Son, to adoption as sons through Jesus Christ, to the praise of his glory. Finally, notice that none of the New Testament statements explicitly state that God elected certain individuals to go to heaven and other individuals to go to hell.

In the next post, we’ll consider the different views of predestination supported by Christian thinkers after the New Testament period.