Theology of Predestination

Predestination for a myriad of reasons is a very controversial doctrine. The abuse and misunderstanding of the doctrine has lead to fights and divisions among congregations and denominations and the fallout has been ugly. Much of the dissention occurs because of the need for someone to be right, but usually involves the promoting of an implication of the doctrine rather than the doctrine itself. It is impossible to simply ignore predestination and hope that it will go away, because its prevalence throughout Scripture proves that it’s not a secondary or imaginary doctrine. It needs to be dealt with in a way that is true to Scripture. Our presuppositions should be challenged, even changed when held up to the doctrine, rather than the other way around.

There are several words that are tied up in the doctrine of predestination (chosen, elect, predestined) and the majority of times these words are used, they refer directly to God’s action in choosing people to receive eternal life. Some examples include Deut. 7:6-9, Matt. 24:31, Rom. 8:29-30, Rom. 9:11,16-26, Eph. 1:5, 11, II Thess. 2:13-15, and I Pet. 2:9. The best way to define the doctrine is to say that predestination is God’s choosing, before the foundation of the world people to be saved, not on account of any foreknown merit in them, but because of His sovereign good pleasure.

There are at least three primary misunderstands of the doctrine of election that instigate debate. The first is to present it in a way that is fatalistic and denies mankind the ability to make choices that have real effects. According to this view, the decisions people make have no influence on their standing before God because He has already predetermined everything that will come to pass. Scripture teaches that this is not the case. We see in John 3:16-18 and Rom. 10:14 that our decisions have eternal consequences, both for ourselves and for others. In Acts 18:9-11 God uses the doctrine of predestination (not fatalism) to encourage Paul to remain in the city of Corinth so that people can respond.

The second misunderstanding is much more prevalent and fiercely defended. It teaches predestination in a way that is not predestination at all. Instead it is taught as God’s foreknowledge of events, without providentially directing those events. God is helpless to intervene in the “free will” of people, a concept which consequently is not explicitly taught anywhere in the Bible. This view misrepresents Rom. 8:29 to teach that God’s choice is based on a foreknowledge of how people will respond when they hear of Jesus on the cross and His resurrection. The passage actually teaches that God foreknows people. While it would include response, the emphasis is placed on personal knowledge of individuals. Scripture NEVER speaks of our faith as the reason God chose us. In fact, it clearly teaches the opposite. Rom. 9:16 explicitly states that election “depends not on human will or exertion, but on God.” It is more biblically honest to embrace predestination than to present God as a cosmic fortune-teller with no influence on the affairs of mankind.

The third misunderstanding, while serving as a motivation to bad views of predestination actually stems from a misunderstanding about God himself. This view is that election is unfair. After all, doesn’t God want to save everybody as in I Tim. 2:3-4 and II Pet. 3:9? The problem with that conclusion is that we know that not everyone will be saved (Matt. 13:41-42, I John 5:10-12 among many others). So we accept the truth of Deut. 29:29, that God expresses in His revealed will the command to repent and be saved, but has a secret will of who is chosen. The question of equity in this was raised in Rom. 9:20-21, where the answer is that God has the right to do as He wishes. We count on the injustice of God for salvation. Jesus had to die to earn salvation, yet He was innocent. We all believe this on a practical level. Personally, we counted on God contradicting our wills so that we could come to faith in Jesus. We also pray for God to providentially contradict the will of those who don’t know Him so that they will repent of their sin and trust Jesus. God’s unfairness actually results in our good.

Rather than keep this a distant theological topic, it is good to consider why Paul includes this in the letter to the Ephesians. Every time Scripture talks about predestination, it is used to encourage God’s people to faithfulness. It is NEVER, EVER used to challenge a person or get him question his ability to be close to God, etc. It is a promise of comfort. Your standing with God rests on the promise of God, not on your feeling of status or worth. Rather than get defensive and divisive, let us take comfort in this great doctrine.

Who Were the Recipients of the Letter to the Ephesians?

This seems like a ridiculous question considering all English versions of the Bible include the phrase “in Ephesus” in the first verse (except the RSV, which almost always favors unorthodox translations). But reading the footnote of a worthwhile translation (ESV or NASB) reveals, “Some manuscripts do not contain ‘in Ephesus.’”

As far as we know, only three manuscripts do not contain the phrase, however, they are three significant copies of the original NT writings. More doubts arise in light of the fact that some of the earliest commentators show no awareness that the letter was addressed to Ephesus; one thought it was written to Laodicea.

Given that Paul spent the majority of his known ministry in Ephesus, traveling there on multiple occasions, significantly impacting the city’s economy to the point of a riot, and bidding a sorrowful farewell to the Ephesian community (Acts 19:21-41, 20:36-38), we would expect a considerable amount of personal appeals, greetings, etc. as was his custom in other letters. However, this letter is by far Paul’s most impersonal and general, including phrases such as, “I have heard of your faith in the Lord Jesus and your love toward all the saints” (1:16). No Ephesian individuals, groups, or issues are addressed in the entire letter.

With the considerable evidence against Ephesian reception, at least two things prevent complete dismissal. First of all, the letter had an intended recipient. Even among those copies that do not include “in Ephesus,” the text literally reads, “To the saints who are and who are faithful in Christ Jesus.” Without a designation the remaining wording is clumsy. Secondly, copies of this letter were designated to the Ephesians from early in its history. Ancient copiers would not arbitrarily add words to sacred texts. The only sufficient reason for including the phrase, “in Ephesus” is that it was copied from what was believed to be an authentic copy.

Perhaps the best way to decipher the destination comes from the similarity between this letter and Colossians. Explanations in both point out that they were delivered by Tychicus and that Paul expected them to be circulated throughout Asia Minor. Ephesus would be a reasonable starting point as it was the gateway city to the region. It had influence because of geography, population and because of the temple shrine to Diana (or Artemis), containing an image said to have fallen from heaven to earth, making it the religious center. When Jesus addresses the churches throughout Asia Minor in Rev. 2, he starts with Ephesus.

Because he spent a considerable amount of time in Ephesus, Paul wouldn’t have to address specific issues by letter and would certainly have “heard” of the faith and love of those in the region. Instead, he could write a general theological letter reminding Christians of their position before God so that they can live it out, regardless of their circumstance or situation. Whether or not we can claim with absolute certainty that this book originally included the phrase “in Ephesus,” we still have an invaluable resource for anyone to live out his or her faith in Jesus.

New Series - Death to Life: The Letter to the Ephesians

This Sunday we will begin our new series on Epheisans.

Along the way, I will be writing theological articles on topics that come up throughout the book. We will have these available on Sundays and I will publish them here.