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Election

Gnosis and the New Testament: Part 5 – Election/Predestination

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An important aspect of gnostic (and Gnostic) thought is the idea that believers come to know their true identity—that is, what they already are in truth, but of which they have lost awareness through ignorance in the world of sin and darkness. In many Gnostic texts, this (the believer’s identity, or “soul”) is expressed as a divine spark (of light) or seed that has become trapped in the (fallen) material world. The saving knowledge Christ brings is of the believer’s true nature and identity (the light), which leads to the way out of darkness. The New Testament writings share certain soteriological elements in common with the Gnostic viewpoint, though, in many ways, the fundamental differences of outlook (and expression) are even greater. One common element is a belief in what we would call Election—that believers (i.e. the ones who will come to believe and know the truth) belong to God even before they actually come to faith and awareness in their lifetime. However, on the whole, early Christian belief is more closely rooted to the traditional religious understanding of election, as found in the Old Testament Scriptures.

Election—The Terminology (“choose, call,” etc)

The two main aspects of this view may be summed up by the verbs choose (Hebr. rjb) and call (arq, etc). In the New Testament, the first aspect is expressed through several different verbs:

  • e)kle/gw (eklégœ, “gather out”), along with the derived adjective e)klekto/$ (eklektós) and noun e)klogh/ (eklog¢¡)
  • ai(re/w (hairéœ, “take [up]”) and the related ai(reti/zw (hairetízœ), which relates more properly to the decision to take or choose, along with the reasons involved. This latter verb occurs only in Matt 12:18.

The second aspect is represented almost entirely by the verb kale/w (“call [out/aloud]”), and its compound forms—e)kkale/w (“call out [of]”), proskale/w (“call toward”), and e)pikale/w (“call on”). The verb e)kkale/w is represented in the New Testament only through the related noun e)kklhsi/a (ekkl¢sía), which early on came to be used in the technical sense of a congregation or assembly of believers, i.e. those called out (of their homes, etc) to assemble together. It often carried a (theological) connotation similar to e)klekto/$—believers as the ones “called/gathered out” from the rest of humankind. The noun klh=si$ (“call[ing]”) and adjective klh=to$ (“called”), were both applied to believers as important religious terms, derived from the verb kale/w. Several other verbs and related terms are worth noting:

  • ti/qhmi (“set, place, put”) and i(sth/mi (“make stand”), both of which can be used in the sense of “appoint”.
  • ta/ssw (“arrange, put in order”), sometimes meaning “appoint”, i.e., put things (or a person) in a certain arrangement.
  • o(ri/zw (“mark [out]”), in the sense of appointing or determining something; cf. below on Predestination
  • xeirotone/w, which refers to making a choice, etc (i.e. voting), by stretching/raising the hand; cf. also on Predestination below.

The Scriptural Concept of Election

In the Old Testament, the primary idea was God’s call/selection of Israel as his chosen people. This is found frequently in the Scriptures, especially as a Deuteronomic theme (Deut 4:19-24; 7:6-11; 10:14-22; 14:2; 26:18-19) and a key motif in the Prophets (Isa 41:8-9; 44:1-2; 45:5, etc). Israel would remain God’s chosen people as long as they were faithful in observing the covenant agreement God established with them (reflected in the Torah). The tragedy of the conquest and exile meant that this idea of election had to be given a new and distinctive interpretation; and, in the Prophets, we regularly find the motif of the remnant—i.e. the chosen ones were those who remained faithful and obedient to God (cf. Isa 4:2-4; 6:13; 10:20-23; 65:9ff; Mic 2:12; Amos 9:11-15; Zeph 3:12-13; Ezek 11:16-21; Zech 13:9, etc.). The Community of the Qumran texts and the early Christian Community both drew upon this remnant-motif to express their own religious identity as the elect/chosen people of God.

Occasionally, the Scriptures refer to Israel as the “son” of God, in a symbolic or religious/spiritual sense (e.g., Exod 4:22-23; Hos 11:1; Jer 31:9), and the faithful Israelites as “sons” (cf. especially in Wisdom tradition, Wis 2:16-18; Sir 4:10, etc). It is appropriate to refer to this as a kind of “adoption”, that is, God chose Israel to be his son. The same relationship is found in Israelite royal theology, which draws upon Ancient Near Eastern tradition; the king is God’s “Son”, the one chosen to represent God for the people (cf. Psalm 2:7; 89:27-29; 2 Sam 7:14; Isa 9:6). Both of these concepts—the people Israel and the king as God’s chosen “son”—were fundamental to the Messianic thought and expression which developed in Judaism, as seen both in early Christianity (applied to Jesus) and in the Qumran texts. For more on this, cf. the articles in my series “Yeshua the Anointed“. The idea of one chosen and anointed by God could be understood of king, priest, and prophet alike—three Messianic roles and “offices” ascribed to Jesus. In addition, we find the tradition of the “Son of Man” (cf. Daniel 7:13-14), a heavenly/divine being (identified with Jesus) who is appointed by God to oversee the end-time Judgment and the deliverance of his people.

When we consider the various verbs and terms related to the idea of election in the New Testament (cf. above), these can be divided between: (a) Jesus as the Elect One, and (b) Believers as the Elect Ones.

Jesus as the Elect One

The verb e)kle/gw (e)kle/gomai), and the derived noun e)klekto/$, are applied to Jesus in a number of passages, marking him as one who is specially “gathered out” (i.e. chosen) by God—Luke 9:35 v.l.; 23:35; 1 Pet 2:4, 6 (citing Isa 28:16); cf. also Matt 12:18 (Isa 42:1ff), where a different verb (ai(teri/zw) is used. These verses certainly are dependent upon Messianic tradition and imagery which have been applied to Jesus. In the Gospels and early Christian thought, they cannot be separated from the idea of Jesus as God’s Son, which likewise has a strong Messianic context—especially Ps 2:7, suggested by the heavenly voice at Jesus’ baptism/transfiguration (esp. Lk 3:22 v.l.), and cf. Acts 4:25-26; 13:33; Heb 2:5; 5:5. The Lukan version of the Transfiguration scene is particularly significant, since here (in the more probable original reading) the divine/heavenly voice refers to Jesus as “the one gathered out [e)klelgme/no$]”, i.e. “Elect/Chosen one”, parallel to “my Son”. Elsewhere in the New Testament, we find the idea of Jesus being set/appointed/marked beforehand as God’s Chosen One; these references apply different verbs (cf. above) to Jesus:

Occasionally, the specific idea of foreknowledge—that is, God knowing/appointing Jesus beforehand, before his appearance on earth (indeed, even before creation)—is emphasized, as in 1 Peter 1:20, using the verb proginw/skw (“know before[hand]”). Cf. below on Predestination.

Believers as the Elect

More commonly in the New Testament, it is believers (Christians) who are said to be chosen or called by God. Quite often, this implies foreknowledge and/or predestination (cf. below), but more significant is the emphasis on the choice being made by God. I divide the most relevant passages according to the two aspects—called/chosen; for an interesting combination of both aspects, cf. Matt 22:1-14 (v. 14).

CalledActs 2:39; 15:17 (Amos 9:12); Rom 1:6-7; 8:28-30; 9:11, 24ff; 11:29; 1 Cor 1:2, 9, 24, 26; 7:15-24; Gal 1:6, 15; 5:8, 13; 1 Thess 2:12; 4:7; 5:24; 2 Thess 1:11; 2:14; Phil 3:14; Col 3:15; Eph 1:18; 4:1, 4; 1 Tim 6:12; 2 Tim 1:9; Heb 3:1; 9:15; James 2:7; 1 Pet 1:15; 2:9, 21; 3:9; 5:10; 2 Pet 1:3, 10; Jude 1; Rev 17:14. To these may be added instances of God calling believers to specific ministry, to preach the Gospel, and so forth (Acts 13:2; 16:10; Rom 1:1, etc).

In the Gospel of John, we find the distinct motif of Jesus calling believers. This, of course, reflects the historical facts and setting of the Gospel narrative (Mark 1:20; 3:13 par, et al), but it takes on special significance in John. Note, in particular, Jn 10:3—this is connected with the related motif of hearing the voice of Jesus (3:29; 4:42; 5:25ff, 37; 11:43ff; 12:29f; 18:37; 20:16). Important also is the close association of calling with the name—for the intimate personal knowledge and relationship which is implicit in knowing and calling/hearing the name, cf. the recent note on this motif in John. In 1 Jn 3:1, calling is also related to believers’ identity as “children of God” (on this, cf. the recent daily note on Jn 1:12-13).

Chosen—Here we should consider first the references using the verb e)kle/gw (“gather out [of]”) and related words:

This choice of persons by God is depicted dramatically in the Gospel narrative through Jesus’ choosing of the disciples to follow him (Luke 6:13, and pars; Acts 1:2). He also ‘appointed’ them to be his special representatives (apostles)—this designation (Mark 3:14ff; Lk 10:1, etc) becomes the pattern and paradigm for Christians being appointed to positions of ministry, using the verbs ti/qhmi (“set, place, put”) and i%sthmi (“[make] stand”), etc (Acts 6:3; 1 Cor 12:28, etc). Jesus’ choosing of his disciples is given special theological significance in the Gospel of John (cf. below). For the use of the compound verb kaqi/sthmi (cf. above) in a soteriological context, see Rom 5:19, and note also Matt 25:21ff; Lk 12:42ff.

Predestination

I will not deal here with the complex and longstanding theological and philosophical issues which have surrounded this topic for centuries, except to point out that the main problem for (modern) Western Christians—how the Divine determination and control of events and human decisions conflicts with the ideal of individual freedom—does not seem to have been a significant issue for ancient Christians (nor, indeed, for devout Jews and Greco-Roman pagans of the period). The New Testament authors, and other early believers, like the Jews in the Community of the Qumran texts, were perfectly able to hold up the principles of Divine control and human responsibility side-by-side; and, much to the surprise of many modern scholars, they scarcely felt the need even to note a possible contradiction (Rom 9:19ff is one of the few exceptions, but even here Paul does not devote much attention to it). That God (or the Gods, in a polytheistic context) exercised sovereign control over the world and human affairs, determining their course and destinies, was a basic and well-established religious belief in the ancient world, and required no real explanation or proof. The specific aspect of predestination—of God determining things beforehand—is expressed at numerous points throughout the New Testament writings, usually through verbs which contain the prepositional element pro/ (“before[hand]”). Romans 8:28-30 uses several of these in a sequential chain, with a definite soteriological context:

  • proti/qhmi (“set before[hand]”)—this verb does not always indicate action beforehand, since the preposition pro/ can simply imply something “before” (i.e. in front of) a person, etc. The derived noun pro/qesi$ (used here in Rom 8:28) can refer to a person’s plan or purpose (to do something), and is used, in a theological sense, for the plan of God. Here, believers are referred to as “the (one)s called according to His purpose [lit. the thing set before{hand}]”. We see the same context in Rom 9:11; Eph 1:9-11; 3:11; 2 Tim 1:9. Cf. also the adjective proqe/smio$ in Gal 4:2.
  • proginw/skw (“know beforehand”)—that is, foreknowledge, properly speaking; it also occurs in Rom 11:2 and in 1 Pet 1:20 (applied to God’s foreknowledge of Jesus).
  • proori/zw (“mark [out] beforehand”)—on the use of the simple o(ri/zw to indicate God appointing, designating, etc., Jesus as the Anointed One, cf. above; the compound form also occurs in Acts 4:28; 1 Cor 2:7, and Eph 1:5, 11. These two pro- verbs are followed in v. 30 by:
  • kale/w (“call”)—for the calling of persons to be (and become) believers, cf. above
    dikaio/w (“make right/just”)—this verb has special meaning in Paul’s letters, referring to salvation in terms of being “made right” with God; it carries a strong legal sense in his thought
    doca/zw (“give honor/esteem”)—that is, believers are glorified, made to share in the honor and splendor (do/ca) of the Father and Christ the Son; primarily, Paul has the end-time resurrection in mind (vv. 18-23)

Several other pro- verbs are used to express the idea of foreknowledge and predestination—proetoima/zw (“make ready beforehand”, Rom 9:23; Eph 2:10), proxeiri/zw (“take in hand before, hand forth”, Acts 22:14), proei/dw (“see before, foresee”, Acts 2:31; Gal 3:8, of the inspired Prophets [in Scripture]); proble/pw (“look/see before”, i.e. look ahead, Heb 11:40).

The main Predestination passages in the New Testament (the Pauline letters) are Romans 9-11 (along with 8:28-30, cf. above); Gal 1:15; Eph 1:3-14; 2 Thess 2:13, though certainly many of the other verses cited above should be consulted as well. Of special significance is the way the idea is expressed—theologically, and in Christological terms—in the Gospel of John.

The Johannine Discourses

In the discourses of Jesus in the Gospel of John, we find a sense of election and predestination, which, in certain respects, comes close to the gnostic understanding. A number of the key passages have already been discussed in the notes and articles of this series (cf. the note on Jn 1:12-13, etc), but it will be helpful to summarize and outline them here.

In three passages, Jesus refers to his choosing the disciples (using the verb e)kle/gomai, “gather out”, cf. above)—Jn 6:70; 13:18, and 15:16, 19. In 13:18, the choosing is related to his knowing them (“I have seen/known [oi@da] any [i.e. all] of [the ones] I gathered out”); moreover, the selection comes from Jesus’ initiative—it is not the disciples’ decision (15:16, cf. also 5:21). The aspect of foreknowledge and predestination in this choice is demonstrated and prefigured in the narrative, cf. 1:48—”I saw you…before his calling you”. Throughout the discourses, this sense of the believers’ identity (in Christ) is expressed in two primary ways:

1. God the Father has given believers to the Son (Jesus), who, in turn, keeps them safe and guarded (from evil) during his time on earth. We find this idea in 6:39ff and, more prominently, in the great prayer-discourse of chapter 17 (vv. 6-8, 11ff, 24). It is connected with the motif of the believer remaining/abiding (the verb me/nw) in Christ, and Christ in the believer. From a temporal standpoint, in the context of the Gospel narrative, believers first come to Jesus (and he comes to them), and, receiving him, they remain with him (and he with them). However, from the eternal standpoint, this aspect of remaining takes on a slightly different sense—believers are already in Christ, since they have been given to him by the Father, but must continue to remain in him (cf. 8:31-32; 15:1-11, etc). After Jesus’ departure (back to the Father), this situation will continue through the presence of the Spirit (14:16-17, 25-26; 15:26; 16:7ff); indeed, 14:17 suggests that the Spirit is already with the disciples, but will come to be in them after Jesus’ departure. That all of this takes place under the Father’s full control and direction is clear from the statement by Jesus in 6:44: “No one is able to come toward me, if the Father…does not draw [lit. drag] him”.

2. Believers belong to God, come from Him, are born out of Him, etc, even before they actually come to faith in Christ. In fact, in a number of places, Jesus makes it clear that the reason people are able to come to him is that they (first) come from God. I summarize here the most relevant passages:

  • 3:3-8—one cannot see or enter the Kingdom of God, unless first having been born “from above [a&nwqen]” and “out of [e)k] the Spirit”. Traditionally, this birth is thought to take place following one’s acceptance of Jesus (and baptism, etc); however, in the Johannine idiom, to see almost always means seeing Jesus (the Son), that is, coming to know him, to have faith in him. It is thus possible to understand this saying in the sense of spiritual birth preceding the believer’s recognition of Christ.
  • 3:19-21—In verse 21, Jesus states that “the (person) doing the truth comes toward the light”. On the surface, this suggests that a person who is living a good, righteous life will recognize Jesus and come to trust in him; indeed, this would be the conventional religious understanding. However, in the Gospel of John, “doing the truth” essentially means trusting and believing in Christ (who is the truth), as stated clearly in 6:29. In other words, a person is, in a sense, a believer even before actually coming to faith in Christ. Much the same is indicated in 7:17; for a more precise formulation, cf. 18:37 (below).
  • 8:47—”the one being [i.e. who is] out of [e)k] God hears the words of God; through this [i.e. for this reason] you do not hear, in that [i.e. because] you are not out of God”. Along with 18:37, this is the clearest theological statement to the effect that only those who are from [e)k, “out of”] God can hear/recognize the word of God, and thus come to Jesus.
  • 10:3-5ff—The idea of believers hearing the voice of the Son (Jesus) who speaks with the words and voice of his Father is an important theme in the Gospel of John. In the parable of chapter 10, the sheep hear (i.e., know, recognize) the voice of the shepherd because they (already) belong to him (he knows them), vv. 14, 26-29.
  • 15:19—Here Jesus tells his disciples “you are not out of the world, but I gathered you out of the world”, playing on the double meaning of the idiom “out of [e)k] the world”. On the one hand, Jesus chose them “out of the world” (that is, from the rest of the people); on the other hand, the disciples are “not of the world” since they come from God and do not belong to it. The statement in 17:16 is even more striking: “they [i.e. the believers] are not out of [e)k] the world, even as I am not out of the world”.
  • 18:37—”…I have come into the world, that I should bear witness to the truth; every one being [i.e. who is] out of [e)k] the truth hears my voice”. Only the person (already) belonging to the truth, that is, to God, is able to hear the voice of Jesus and come to faith in him.

On the textual variant in 20:31, the closing words of the Gospel proper, and a possible way to interpret it, cf. the separate note.

Note of the Day – August 11

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[This series of notes is on 1 Corinthians 1:18-2:16; the previous day’s note dealt with 1:23-24]

1 Corinthians 1:27-28

“But God gathered out the dull/stupid (thing)s of the world (so) that he might bring down shame (upon) the wise, and God (also) gathered out the (thing)s without strength/power (so) that he might bring down shame (upon) the strong…”

The two-fold comparison from vv. 22-24 (cf. the previous note), involving “wisdom” and “power” continues here in vv. 27-28, but using the substantive adjective “strong” (i)sxuro/$) in place of “power” (du/nami$). It also continues the play between “wisdom” (sofi/a) and “dullness/stupidity” (mwri/a) from the earlier verses, especially as expressed in verse 25, which serves as the climax to the principal argument of vv. 18-25:

“…(in) that [i.e. because] the ‘stupid’ (thing) of God is wiser than men, and the (thing) of God without power/strength is stronger than men.”

Two parallel adjectives are used substantively (as nouns) in this paradoxical statement:

  • “dull, stupid, foolish” (mwro/$), related to the noun mwri/a elsewhere in the passage
  • “without strength, i.e. weak, powerless” (a)sqenh/$); the alpha prefix (a)-) is privative, indicating lack or being without something, attached to a base related to the noun sqe/no$ (“strength, might”), which is generally synonymous with the noun du/nami$ (“power”) and adjective i)sxuro/$ (“strong”) in context

These two adjectives relate back to the idea of the “stupidity” of the proclamation (v. 21), which has to be understood specifically as the Gospel message in terms of the death (crucifixion) of Jesus. The shameful (and agonizing) punishment of crucifixion is characterized as “stupid/foolish” and “weak” in the eyes of the world—that is, according to conventional (and natural) societal values; it is not to be admired nor an ideal to follow. Paul takes this association and generalized it in terms of God’s own nature and attributes, in comparison with that of human beings. God (YHWH, the Creator and Father) so far transcends mortal human beings, that this can only be expressed by way of paradox: the ‘stupid’ and ‘weak’ things of God are wiser and stronger than anything related to humans. This statement also reflects a reversal of values, of a sort most familiar to readers of the New Testament from the Beatitudes and parables, etc, in Jesus’ teaching (e.g., Luke 6:20-26; 7:28 par; Mark 10:31 par, etc). In other words, the sorts of things which human beings value and prize are, in a fundamental sense, different (even opposite) from the things which God values.

Paul illustrates the point of this statement in verse 25 by applying it to the circumstances of the Corinthian believers (vv. 26-29). Verse 26 indicates that the congregations in Corinth (like many/most early Christian groups) were largely, though not entirely, made up of people from the lower classes and less prestigious segments of society (including slaves). And yet God “called” (that is, chose) such persons to come to faith and become members of the body of Christ, united to Jesus (and God the Father) through the Spirit. This is reflected by the use of two terms in vv. 26ff:

  • The noun klh=si$ (“call, calling”) related to the verb kale/w (“[to] call”), and to the adjective klhto/$ (“called”) which Paul used earlier in verse 24. “Called” is parallel (and generally synonymous) with “being saved” in v. 18, and reflects a strong belief in what we would term “predestination” (or preordination)—that believers were chosen by God prior to their coming to trust in Christ. The noun e)kklhsi/a, which fundamentally refers to people being called out (of their homes, etc) to gather/assemble together, and which came to be used for the Christian congregation/assembly, also carries this connotation of the verb kale/w (at least in part).
  • The verb e)kle/gomai in vv. 26-27, which means literally “gather out”—i.e. God collected or gathered (ahead of time) out of the mass of humanity those who would believe in Christ. This is an example where a literal rendering “gathered out” is far superior to the more conventional English translation “chose”.

Paul uses four characteristics to represent those whom God has “gathered out” from the world to be his people (in Christ); they are generally defined in relation to the world (“the…[thing]s of the world”):

  1. mwro/$ (“dull”, i.e. “stupid, foolish”)—that is, “dull” not merely in the sense of “dim-witted, lacking intelligence”, but more properly in contrast with what human society considers most impressive, gifted and successful (i.e. the “brightest lights” of our society); compared with such persons, many Christians will seem quite “dull” or “dim” by comparison.
  2. a)sqenh/$ (“without strength”, i.e. “weak, powerless”)—again, this does not relate simply to physical strength or health, but also to one’s position of power and influence in society.
  3. a)genh/$—this adjective is somewhat difficult to translate literally in English; essentially it means something like “without (good/proper) birth”, i.e. persons who are not born into the higher and more prestigious families or portions of society.
  4. e)couqenhme/na —a verbal noun (participle) from e)couqene/w [cf. e)coudeno/w] (“set out as nothing”), i.e. persons whom society at large regards as nothing important, of no real significance.

For the first two characteristics, Paul sets the contrast as follows:

“God gathered out the {dull/weak} things of the world (so) that he might bring down shame [kataisxu/nh|] (upon) the {wise/strong} ones/things (of the world)”

In other words, God’s choice of the less impressive (by worldly standards) persons in society to be his people effectively brings shame to the ones who are impressive (by worldly standards) and who trust in their own position and abilities, etc. The last two characteristics (3 and 4 above) serve to summarize the entire illustration, which Paul does with a concluding phrase:

“—the (thing)s (which are) not being [mh\ o&nta] (so) that he might cause the (thing)s (which are) being [o&nta] to cease working”

This is extremely difficult to translate into English. The (aorist) participle (o&nta) of the verb of being (ei)mi) is used twice, with the contrast established by simply negating the first (mh\ o&nta, “not being”). I take Paul’s expression here as a rhetorical exaggeration—the persons so characterized by the four terms (above) effectively have no real existence (“no being”) for the world, they don’t really exist. In this instance God’s action goes beyond bringing down shame upon the powerful, etc. in society—essentially he takes away their existence! This reversal-of-fortune motif was a popular element of Jewish (wisdom) tradition, which one can find frequently in the New Testament, especially in the teachings of Jesus, and those authors (Paul, James) who carry on that tradition.

The verb katarge/w allows for no simple translation: “make (someone/something) to be without work”, “make inactive/ineffective”, “cause (something) to cease (working)”. It is a popular term for Paul—25 of the 27 occurrences in the New Testament are in the Pauline letters (including 23 in the undisputed letters); he often uses it in a specific theological context (cf. Rom 3:3, 31; 4:14; 6:6; 7:2, 6; 2 Cor 3:7-14; Gal 3:17; 5:4, 11, etc). In 1 Corinthians it also appears in 2:6; 6:13; 13:8, 10-11; 15:24, 26. The basic idea here is that what the world values ceases to have any active meaning or significance for believers in Christ, and those persons whom the world values (and who value their position in the world), have no place or existence among the people of God. There is a strong eschatological sense to v. 28b, again assuming the “reversal of fortune” motif associated with the final Judgment. This is made especially clear in vv. 29-31 which follow, and which I will be discussing (with attention given to verse 30) in the next daily note.