Do you really believe God would not know?
seems even Paul knew
Acts 28:28 (ESV) — 28 Therefore let it be known to you that this salvation of God has been sent to the Gentiles; they will listen.”
Understanding........
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seems even Paul knew
Acts 28:28 (ESV) — 28 Therefore let it be known to you that this salvation of God has been sent to the Gentiles; they will listen.”
koberstein
Active member
Difference in listening and acting on what you heard.
L.A.M.B.
Active member
Calvinistic ideology has infected so many denominations w/o calling themselves Calvinists.
From the moment we are born into this world we want to impose our will, in being cuddled, fed, changed and in being totally cared for.
We cry, we scream, throw tantrums, ect. to get our way bc it's OUR WILL that wants it's way.
It is still so today. We choose to get an education, get a job, get married, have children, live, ect. God does not force these things upon us so why would anyone think he forces our choice to serve him by selection, predetermination or election ?
We do not have a choice by our government to pay taxes, for jail is the consequences of not doing so.
God is sovereign but gives us the CHOICE to serve him or not. He does NOT PREDESTINATE
our choice regardless of our desire.
However the consequences of not choosing God have dire end results in eternal separation & punishment from God.
Those whom say if God elects whom will serve him and his plan will be done, regardless, are ones that say God FORCES HIS WILL UPON US !
Hearing the gospel of Christ, responding in belief and accepting it as God's truth is the free will to choose whom we will serve.Yes God, the Holy Spirit draws us in conviction of sin & our unrighteousness but it is still if we choose through faith to believe !
From the moment we are born into this world we want to impose our will, in being cuddled, fed, changed and in being totally cared for.
We cry, we scream, throw tantrums, ect. to get our way bc it's OUR WILL that wants it's way.
It is still so today. We choose to get an education, get a job, get married, have children, live, ect. God does not force these things upon us so why would anyone think he forces our choice to serve him by selection, predetermination or election ?
We do not have a choice by our government to pay taxes, for jail is the consequences of not doing so.
God is sovereign but gives us the CHOICE to serve him or not. He does NOT PREDESTINATE
our choice regardless of our desire.
However the consequences of not choosing God have dire end results in eternal separation & punishment from God.
Those whom say if God elects whom will serve him and his plan will be done, regardless, are ones that say God FORCES HIS WILL UPON US !
Hearing the gospel of Christ, responding in belief and accepting it as God's truth is the free will to choose whom we will serve.Yes God, the Holy Spirit draws us in conviction of sin & our unrighteousness but it is still if we choose through faith to believe !
koberstein
Active member
In divine providence, Adonai knows all things before they happen including who will be saved and who will not. Does Adonai develop actions for a certain predestined outcome, or
do we make decisions to force Adonai to constantly change His plan?
Cyrus
Active member
I think it's because they make it sound so good when in reality it's not. Then once they get you Indoctrinated and brainwashed You're stuck. It's funny that people are like that. It's like Stockholm Syndrome. There are people that survived Jonestown where most of the people were made to drink poison That still think Jim Jones is there savior. Same with Waco there are survivors that still believe David Koresh was Jesus.
Creed
New member
Not if we're a robot. Did Adam and Eve make a decision or did God create a world that He predestined to self-destruct. Did he give us free will to make our own decisions like to eat the apple or not. He told Adam not to eat the apple. Knowing that they will eat the apple Because he predestined them to eat the apple. It sounds rather like a puppet show, or the wizard of Oz behind the curtain.
Perhaps God's decision was to give us free will. Then after we missed everything up he came to save us.
koberstein
Active member
Adonai knew before creation that Adam and Eve would sin and the consequences that would follow. Adonai wasn't surprised when Adam and Eve sinned. Adonai does the chosing and planning because He is sovereign. Why did He choose a Jewish virgin to bring Yeshua into the world and not a Roman virgin? Why did He choose Moses to give the Jews the 10 commands and not Aaron?
Do you think that human events happen without Adonai's planning or approval?
.You do have free will, but Adonai orchestrates when, where and how that
free will results according to His plan for the ages.
civic
Well-known member
ditto
civic
Well-known member
foreknowledge and predestination are not even close to having the same meaning. In calvinism predestination is determinism which is equal to fatalism.
koberstein
Active member
I know what you are saying. Will Adonai force me to make or change a decision I will make?
No, but He can make circumstances happen that make me regret that decision so I don't make that decision again.
In the B'rit Hadashah it says in the fullness of time Yeshua was born. Who created the fullness of time which was a prerequisite for the decision making of certain people concerning the birth of Yeshua? Would Adonai allow the birth of Yeshua to happen if
there was no fullness of time?
civic
Well-known member
Thanks for clarifying the above we seem to be lined up regarding God with foreknowledge and predestination.
koberstein
Active member
PREDESTINATION - JewishEncyclopedia.com
The belief that the destiny of man is determined beforehand by God. "Predestination" in this sense is not to be confounded with the term "preordination," applied to the moral agents as predetermining either election to eternal life or reprobation. This latter view of predestination, held by Christian and Mohammedan theologians, is foreign to Judaism, which, professing the principle of Free Will, teaches that eternal life and reprobation are dependent solely upon man's goodor evil actions. It is in regard to the material life, as to whether man will experience good fortune or meet adversity, that Judaism recognizes a divine decision. According to Josephus, who desired to present the Jewish parties as so many philosophical schools, the Pharisees, Sadducees, and Essenes were divided on this question. The Pharisees held that not all things are divinely predestined, but that some are dependent on the will of man; the Sadducees denied any interference of God in human affairs; while the Essenes ascribed everything to divine predestination ("B. J." ii. 8, § 14; "Ant." xiii. 5, § 9).In this controversy the real point at issue was the question of divine providence. As followers of Epicurus, the Sadducees, according to Josephus, held that all the phenomena of this world are due to chance and they denied the existence of a divine providence. The Essenes attributed everything to the will of God, and, exaggerating the conception of divine providence, denied to man any initiative. The Pharisees, fully aware that predestination precludes free-will, adopted a middle view, declaring that man is subject to predestination in his material life, but is completely free in his spiritual life. This view is expressed in the teaching of R. Akiba (Abot iii. 15): "All is foreseen, yet freedom is granted"; and in the similar saying of R. Ḥanina, "All is in the power of God, except the fear of God" (Ber. 33b; Niddah 16b). Another saying of Ḥanina's is, "A man does not hurt his finger in this world unless it has been decreed above" (Ḥul. 7b). Similarly it is said, "The plague may rage for seven years, and yet no man will die before the appointed hour" (Sanh. 29a; Yeb. 114b).
The most striking example of predestinarian belief found in the Talmud is the legend concerning Eleazar ben Pedat. This amora, being in straitened circumstances, asked God how long he would suffer from his poverty. The answer, received in a dream, was, "My son, wouldst thou have Me overthrow the world?" (Ta'an. 25a); the meaning being that Eleazar's poverty could not be helped, he having been predestined to be poor.
Connection with Astrology.
Some later doctors of the Talmud admitted another kind of predestination, which widely differs from the old doctrine; this is the belief that every person has a particular star with which his destiny is indissolubly bound. Rabba said, "Progeny, duration of life, and subsistence are dependent upon the constellations" (M. Ḳ. 28a). This astrological predestination seems to have been admitted because it solved the ever-recurring question, "Why does a just God so often permit the wicked to lead happy lives, while many righteous are miserable?" However, whether man's destiny be regulated by a providential or by an astrological predestination, it can sometimes, according to the Rabbis, be changed through prayer and devotion.
The discussions that arose between the Ash'ariya, the Islamic partizans of predestination, and their opponents, the Motazilites, found an echo in Jewish literature. In an essay entitled "Iggeret ha-Gezerah," Abner of Burgos propounds the Ash'ariya doctrine of predestination, according to which every human act, both in the material and the spiritual life, is predestined. This doctrine, however, was combated by all Jewish thinkers, and especially by Maimonides, who pointed out all the absurdities to which the Ash'ariya were compelled to have recourse in order to sustain their views ("Moreh Nebukim," iii., ch. xvii.).
Rockson
Well-known member
Oh come on. You can't connect mathematical possibilities as being anything relevant to the subject under discussion.
civic
Well-known member
Thanks for posting this article. I will save it as a resource.
koberstein
Active member
The Doctrine of Election Part 1 by Rabbi Baruch
The Doctrine of Election Part 1 by Rabbi Baruch
What is the proper understanding of the term, “the elect”? There are some who would argue that “the elect” refers to a predetermined group of people that HaShem has chosen from before the creation of the world to be redeemed and thereby be in the Kingdom. Does this mean that those who are not elected by G-d are condemned and will experience eternal damnation? Is there any aspect of free will or has it all been predetermined by G-d and it is simply played out over time?This doctrine of election has divided believers for centuries and I doubt that anyone today can add something to the debate that has not already been said many times before by many different individuals. So why write on this subject? Over the last decade there is a resurgence of Reformed theology within the evangelical movement. This has very significant implications in regard to one’s view concerning Israel and the Jewish people in general. These implications are not just theological, but carry over into shaping political stances as well.
This article will examine the Biblical word “to elect” and many of the Scriptural verses where this word appears, in order to gain a proper Biblical understanding of the word, apart from all theological biases. Then the article will move toward an exegetically based presentation of the doctrine of election. The article will conclude with a look at how an improper understanding of election distorts one’s views of Israel.
The term “to elect”
When examining the term “to elect” in the Bible, the word which forms the basis for this concept, is simply “to choose”. Hence, G-d chooses individuals to be part of His Kingdom. These individuals are known as “the elect”. In the Epistle to the Ephesians, Paul reveals that the elect were chosen in the Messiah before the foundations of the world (See Eph. 1:4). Obviously, HaShem knew in eternity past who would be in the Kingdom and who would be eternally separated from Him. However, the verse in question here does not state this point; that is, it is exegetically incorrect to use this verse to prove that G-d has chosen certain individuals for His Kingdom and others for eternal condemnation. What Ephesians 1:4 states is that before the foundations of the earth were laid; G-d chose those who are in Messiah, to be holy and blameless before Him in love. Therefore, although HaShem forever knew who would be saved and those who would not, Ephesians 1:4 does not make this statement. Rather this verse points out what all believers will become in Messiah.
It is very important for the reader to pay close attention to the context of this section. In the previous verse Paul is speaking about all spiritual blessings in heavenly places in Messiah. After informing that G-d has chosen those who are in Messiah to be holy and blameless, it is most significant that in the next verse, Paul begins teaching about predestination. Once again it is vital to understand what is being said and what is not being said. In Ephesians 1:5 Paul writes that G-d has predestinated believers unto the adoption of sons. Many translations use a neuter designation, i.e. adoption of children. It is very important to note that the Greek word for adoption is actually formed from the word “son”. The masculine is used to connote the idea of an heir. That is to say that G-d has predetermined that believers will be considered as heirs with Messiah Yeshua. In no way should one derive from this verse or the term “predestination” that G-d has predetermined who would be heirs. Obviously HaShem from eternity past knew who would be heirs, but the idea of Him predetermining the “who”, is not the intent of this verse.
Still further in this same chapter Paul writes that those in Messiah have an inheritance and then reveals what this inheritance is— being predestinated to become the praise of His glory that first trusted in Messiah (See Ephesians 1:10-12). Once again the idea is not who has been predetermined, but what has been predetermined, namely that believers who have trusted in the Gospel will one day become a praise to G-d. Hence predestination is not who will be saved, but that G-d has predetermined what believers will become. This idea is also expressed in Romans 8:28-30.
In this famous passage Paul begins with a promise. He writes,
“But we know that for the ones who love G-d, all works together for good, for the ones according to purpose (predetermination) are called.” Romans 8:28
I translated the Greek in the most literal way possible so as to not place upon the verse any interpretation. Having translated it, now let us begin to understand what is actually said. The verse opens by stating that the verse is not speaking to all people in a general manner, but only to those who love HaShem. Only those who love HaShem can expect that all which takes place in their life will actually work together for good. It is the next section that at first glance appears somewhat confusing. In this section Paul speaks about those who are “called”. Special attention will be given to this term later on in this article. But let it suffice to say that the “called” are those who G-d has invited into His Kingdom by means of the Gospel. Loving G-d is further defined in this verse by those who respond according to which Paul simply calls “predetermination”. Most translations render the word “πρόθεσιν” as “His purpose”. The word “his” is not in the text, but the idea here is the plan or purpose that G-d has established from eternity past. In other words, the believer in Messiah who demonstrates a love for G-d and who is submitting to the will of G-d, can expect that whatever happens to him, G-d will eventually use that for good.
In the next verse there is a word that has great significance, but often is ignored by many theologians. The word is “foreknow” “προέγνω” and this Greek word, like in English, is derived from two words: “before” and “to know”. Why does Paul include this idea within this discussion? The word is used in regard to those whom G-d also predestinated. Romans 8:29 makes it absolutely clear what G-d predetermined or predestinated is that believers in Messiah will be conformed to the image of the Son, Messiah Yeshua. The Biblical word “predestinated” is “προοράω”, which literally means “to see before”. Hence, the intent of predestination is simply that G-d saw beforehand that believers would be conformed to the image of Yeshua. Some have correctly pointed out that a more exact Greek term for predestination is the word “προορίζω”. This word means simply “to set limits or boundaries beforehand”. Therefore a fuller meaning for the term predestination is not only did G-d see in the past what believers would be, i.e. like Messiah, He also predetermined the likeness as well. Once again there is nothing yet from the text that HaShem predetermined who will be the ones to be conformed to the likeness of Messiah, just that all believers have been predestinated to experience this.
Reformed theologians commonly state what the word “foreknow” does not mean, but seldom comment on its use in the verse. Reformed theologians strongly deny that the term “foreknowledge” has to do with knowing the future, but rather has to do with G-d choosing individuals from before the foundations of the world were laid to be in relationship with Him. Hence, Reformed theologians state that G-d’s foreknowledge has nothing to do with Him looking at the future and seeing who will accept the Gospel and who will not. If this were the case, then foreknowledge would be based on the decision of man to accept the Gospel. This would mean that man has the ability to cooperate with G-d’s grace. Reformed theologians understand the grace of G-d as being placed upon man in an irresistible manner. Furthermore, although “foreknowledge” is not HaShem knowing the future, obviously G-d knows the future and Reformed theologians agree. The problem with Reformed theology is that it sees G-d knowing the future as the same as Him determining it. This point one must reject. There is no logical basis for stating that because G-d knows the future perfectly that He has caused everything in the future to happen. There is a significant difference between God’s knowing what will occur and God’s ordaining that same thing to occur.
In returning to the term “foreknowledge”, let us accept the definition of our Reformed friends and state that the concept of “foreknowledge” is that G-d knew who would be in His Kingdom apart from any action that a man would take. Now Romans 8:29 would teach that those whom G-d knew would be part of His redeemed family, He also predetermined that they would be conformed to the image of the Son. In the next verse the reader learns that not only has G-d predetermined what believers will be (like Yeshua), but also HaShem called them. The word “to call” and its related forms appear in the Greek New Testament 148 times. The basic meanings are “to name something or someone” or “to seek one’s attention” or “to invite one to respond to a command or request”.
Because Reformed theologians believe that election is not based upon anything man does or will do, they prefer to understand the term “called” within the context of being given a name. Since the idea of “name” is synonymous with character or identity, Reformed theologians understand the verse to reveal that G-d, after predetermining who are the “elect”, He calls them, i.e. He gives them a new identity as His people and therefore identifies them with Himself. Due to this He also does the rest of what this verse reveals, He justifies them and ultimately glorifies them, i.e. makes them into the likeness of His Son.
Although this view is advantageous, because it regards the whole issue of salvation as an act of G-d alone, and thereby He alone is worthy of Praise; there are a few flaws associated with it. The first is the understanding of the term predestination. Reformed theologians ascribe to it a meaning which cannot be derived from the Scripture. For them, predestination is to predetermine who will be saved by G-d, rather than the Scriptural definition, what G-d has predetermined believers will become, i.e. like Yeshua. Second under the framework which Reformed theologians set up, all the “called” must be saved. It is clear that Romans 8:30 is speaking about a situation that will indeed occur for those who are the subject of this verse, i.e. believers in Messiah. It is vital for the reader to remember that the subject of the verse is established by the phrase “οὓς δὲ προώρισεν” “And those He predestinated”. Whom did HaShem predestinate to be conformed to the likeness of Messiah? The answer is believers in the Gospel. Our reformed friends will agree and say it is only the elect who will believe. This is true, but is only the elect called?
At this time it is necessary to deal with the common meaning of “Predestination”. The understanding of this term by most individuals (not necessarily theologians) is that G-d has chosen who will be saved. The question that follows is does this mean that He has also predetermined who will likewise be condemned? Most Reformed theologians distance themselves from the idea that G-d predetermines who will be eternally condemned. They state that G-d is just and therefore although He moves to save the elect; one should not understand that He similarly moves to bring condemnation on those who are not the elect. In other words, G-d simply leaves the non-elect alone and in the end His justice is placed upon them, which rightly condemns them. Hence all people receive the justice of G-d, the elect as recipients of G-d’s grace and eternal life in His Kingdom and the others His justice which rightly punishes them for eternity.
The problem is that under this view, there are those who cannot refuse G-d’s grace and there are those who cannot receive G-d’s grace. The Doctrine of Irresistible Grace will be studied in greater detail in a later article, but let it suffice for now to point out that a view of election which states that the spiritual condition of all of mankind is predetermine by G-d apart from any human ability to respond to G-d is without foundation. This would mean that who G-d calls must eventually respond in an affirmative manner and that G-d never calls everyone but the elect. Hence those who are not the elect never had any possibility of responding to G-d’s call. Such a theological perspective is without foundation.
Before examining a few texts that address this issue, let us be sure of the issue itself. All of humanity is sinful and deserving of eternal punishment. Therefore if G-d were to do nothing and all mankind was condemned, His righteousness is intact. Likewise G-d is under no obligation to call all of humanity to salvation by means of the Gospel. That is, He can have John hear the Gospel and be saved by faith, while Mary does not hear and is eternally condemned; still the righteousness of G-d is maintained, since He is under no obligation to offer the Gospel to Mary.
A problem arises when HaShem becomes angry with those who were offered the Gospel and did not respond. If there is no human factor and faith is an absolute act of G-d compelled upon the elect, it would be unrighteous for G-d to be angry with faithlessness of an individual because that individual would have no ability to respond with faith. In other words, if G-d withholds faith from some, why does He find fault with the faithless, seeing that He did not provide them with this faith?
In regard to my final statement, many will want to quote to me Romans 9:19. This verse will be addressed later in this article. However, before looking at this verse a proper context must be established for understanding what Paul actually intended when he wrote Romans 9:19. In order to do this let us first consider another passage, the Parable of the Wedding Banquet (Matthew 22:1-14). Yeshua told this parable in order to teach about the Kingdom, for He said, “The Kingdom of heaven is like….” In this parable Yeshua told of a certain king who made a great wedding banquet for his son. He sent out his servants to inform those who had been invited / called to come. Yet those who were called would not come, in fact some acted in a most offensive manner even killing some of the servants. It is very significant that the reader is told in this passage,
“…The wedding is prepared, but the ones who were called were not worthy.”
Matthew 22:8
Finally, both the bad and good were brought to the wedding (See verse 10) showing that salvation is not based on works. The parable ends with the statement,
“For many are the called ones, but few are the elect.” Matthew 22:14
This verse makes it most evident that there are indeed those who are called / invited to be in the Kingdom, but who refuse and therefore are not the elect. This fact is at odds with most of Reformed theology which understands Romans 8:30 to imply that only the predestinated are called. Another passage that shows an element of human will in regard to responding to the purposes of Messiah is found in Matthew 23. In this section Yeshua is lamenting over Jerusalem and the fact that He wants to gather up the people like a mother hen gathers her chicks, but the text states emphatically, “…and you were not willing.” (See Matthew 23:37)
Once again it makes no sense for Yeshua to be lamenting over the residents of Jerusalem for failing to respond to Him, if in fact the only way they could do so was if He were to make them to do so. It is important to understand what is not being said here. If G-d does not provide the way for one to be saved, He is still righteous; as all are guilty of sin and worthy of eternal condemnation. However, for Yeshua to lament over Jerusalem’s failure to respond to what Reformed theology coins His “Irresistible Grace” when He has not caused them to receive it, it is illogical on Yeshua’s part. In other words, it is not problematic for a sinner to be condemned without any opportunity to find forgiveness except by means of general revelation (See Romans 1:19-21). However, for there to be any disappointment or anger on the part of G-d, when people fail to respond to His Gospel, when according to Reformed theology only the predetermined “elect” have been given the ability, which they are compelled to exercise to respond to G-d’s “call” to salvation, is not logical.
In this next section there will be special attention given to the theological term “called”. The primary text is from Romans chapter 9 and this section will conclude with a proper understanding of Romans 9:19. The ninth chapter of Romans is paramount in laying the foundation for many of the issues we have been discussing in regard to Reformed theology. In this passage, Paul begins a three chapter discussion of Israel’s spiritual condition. It is most important for a proper understanding of this section and the issues which are discussed, that there is recognition of this as the primary subject. Paul begins by stating his grief over Israel’s, i.e. Jewish individuals’ spiritual condition. It is also important for the reader to recognize that Paul uses the term “Israel” in two distinct manners. This is most evident in verse 6,
“But not implying that the word of G-d was ineffective, for not all the ones out of Israel are of Israel.” Romans 9:6
This verse first uses the term “Israel” as what we would call today as Jewish individuals, and the second occurrence relates “Israel” as those who are part of G-d’s Kingdom. Next there is another important term used, this is “seed of Abraham”. The purpose of this term is to introduce the concept of promise into the passage. The point here is that simply being a physical descendant of Abraham is not sufficient for one being part of “Israel” according to the second usage. In other words, it is faith in the promise of G-d, which Isaac represents and ultimately Messiah fulfills, that is necessary for a Jewish individual to be part of “Israel” in both usages. Paul, after speaking about the true seed of Abraham, Isaac and not Ishmael, the child according to the flesh, moves unto the next generation.
It is the account of Jacob and Esau that offers much information to the reader in assisting one to arrive at the proper understanding of this section. In Romans 9:11-12 two important terms are introduced: “election” and “call”. This account speaks of HaShem’s sovereign right to choose Jacob and not Esau to continue His covenantal promise. A common error that many Reformed theologians make, is to understand HaShem’s choice (election) of Jacob, as revealing who the beneficiaries of the promise will be. This is not the purpose represented here. The future beneficiaries are ultimately believers in the One Who fulfills the Abrahamic Covenant, i.e. the Messiah. Jacob was simply chosen by G-d to take over Isaac’s leadership position for the next generation.
Verse 11 states plainly that this choice of Jacob was not based upon something Jacob would do, i.e. works, but solely on G-d’s right to call. Most translations introduce the word “election” into the text. This is fine as long as one realizes the Greek word which is translated “election” is derived from two Greek words meaning literally “to speak out”. Who did this speaking out? The answer is obviously G-d, Who calls “καλοῦντος”(See verse12). It is highly significant that in this passage both the idea of “election” and “calling” are mentioned.
Reformed theology stresses that election is predetermining and is devoid of human free will. In other words, G-d mandates who are the elect and the elect have no option but to respond to the Gospel, as the expression of an “irresistible grace”, not offered to an individual, but forced upon him in a manner that it is impossible to reject. The purpose of the phase in verse 12 “Not from works, but according to the One Who calls” is to help define the conception of “election”.
By Dr Baruch Korman
(To Be continued)
koberstein
Active member
I just did.
Rockson
Well-known member
Hold it let's talk about this. Do you have a certain reason why you're using the Hebrew word for Lord in you presentation. The reason I ask is because I see people get into doing this leaving an impression one is being more spiritual or that it's a deeper way of speaking about God. You of course are free to do so but you're not trying to leave a certain impression by so doing are you? Just curious.
He does the choosing of what?
Jesus was brought into this earth by a Jewish girl for the Messiah was going to be a son of Abraham or seed thereof.
God chooses certain ones to have certain ministries. Such doesn't mean God chooses everything that occurs.
Let's not confuse however what God chooses to allow as his will that he ordained it to be.
Rockson
Well-known member
So you would claim.
koberstein
Active member
I use the word Adonai because I am a Messianic Jew and use a Messianic Jewish Bible.
koberstein
Active member
https://torahclass.com/good-doctrine-makes-good-talmidim-disciples-by-rabbi-baruch/#tm-mobile
Good Doctrine Makes Good Talmidim (Disciples) by Rabbi Baruch
There is no question that over the past several decades the believing community has placed less significance on proper doctrine for those who identify themselves as followers of Messiah Yeshua. Within the evangelical world there has been a resurgence of Reformed Theology, which has been often times embraced without considering the implications that some of the tenets of Reformed Theology hold dear. Before dealing with a few of these, allow me to say that there are some aspects of Reformed Theology which are praise worthy. For example, a desire to place all the glory and honor on G-d for the work and the outcome of a salvation experience. However in doing so, Reformed theologians have misinterpreted several Scriptural verses and formed doctrines which are not supported by the Biblical texts. In this article and the ones which will follow, we will begin to take a critical look at some of the major tenets of Reformed Theology. The first doctrine that will be studied is the Sovereignty of G-d.Sovereignty of G-d
In one sense this doctrine sounds quite elementary; after all, who would not agree that G-d is sovereign. The issue is how to understand the implications and intent of the fact that G-d is sovereign. HaShem is L-rd and Master; He is the King over all and is absolutely omnipotent. Here again, there should not be any disagreement with this. The conflict arises when one interprets the sovereignty of G-d to mean that if something were to happen that is not the will of G-d, it would infringe upon G-d being sovereign. Hence for some, the sovereignty of G-d demands that all that takes place must be the will of G-d. Not all Reformed theologians agree with this extreme position, but those who do rely on either poorly interpreted passages or mistranslations which further their positions. One such verse is Proverbs 16:33.
בַּחֵיק יוּטַל אֶת-הַגּוֹרָל וּמֵיְהוָה כָּל-מִשְׁפָּטוֹ׃
I have included the Hebrew to show how translators play with the text in order to support a preconceived position.
When examining some popular translations one finds translations such as,
“People cast lots to learn God’s will, but God himself determines the answer.” Good News Bible
“The lot is cast into the lap; but the whole disposing thereof is of the LORD” King James Version
“The lot is cast into the lap, but its every decision is from the LORD.” New International Version
“One can cast lots into one’s lap, but the decision comes from ADONAI.” Complete Jewish Bible
“We may throw the dice, but the LORD determines how they fall.” New Living Translation
“Into the centre is the lot cast, and from Jehovah [is] all its judgment!” Young’s Literal Translation
More or less all agree with one another, except the Young’s Literal Translation. What is the verse saying? If one relies on the most popular Bible translations, then the text is saying, “One can ponder long and hard about what to do, but ultimately everyone decides in accordance with what G-d determines.” Is this truly the intent of the Hebrew words in this verse? The answer is absolutely not. It is the Young’s Literal Translation that comes nearest to the intent of the actual verse. Let us take the verse apart one word at a time.
בַּחֵיק יוּטַל אֶת-הַגּוֹרָל וּמֵיְהוָה כָּל-מִשְׁפָּטוֹ׃
בַּחֵיק This word is actually two Hebrew words put together. The first is attached like a prefix to the primary word. This first word means, “In the”. The second word which is translated in several translations as “lap” is referring to that which is “in the midst of”. The word is used in the Hebrew New Testament in Luke 16:22. There it is translated as the “bosom” of Abraham. In the Luke passage it is referring to the portion of Sheol where the faithful went. This is in contrast to Hades or Hell where the faithless went. Next the Proverbs passage has the word יוּטַל . The word implies “casting” or “throwing”. It is a verb, and that which was thrown or casted in this verse was אֶת-הַגּוֹרָל . The first word here is a non-translatable particle אֶת whose only purpose is to point out the definite article. It is in the next phrase (actually two words) the reader learns that which was thrown or cast. Although most translations render this phrase as “the lot”, it is not the same phrase which appears in the book of Esther in 3:7 (to cast lots) הִפִּיל פּוּר where both the noun and verb are different. Instead of using the word for “lot” פּוּר the word which means “destiny” or “ones future” appears in the Proverbs passage.
The first half of this verse is a Hebrew idiom which relates to one thinking within himself or pondering what he should do. In other words, the subject of Proverbs 16:33 is simply trying to make a decision. How most translations render this first half is not so problematic if one understands that “a person casting lots” was for the purpose of making a decision”. It is the second half of this where the true intent of the verse is manifested.
The problem occurs in rightly understanding one word. This is the last word in the verse. Before dealing with it, let us deal with the four words that precede it. The next phrase in Hebrew is וּמֵיְהוָה . It is actually three Hebrew words, וּ meaning “and” or “but”, מֵ meaning “from” and finally the sacred name of the L-RD יְהוָה . Therefore, it must be translated, “but from the L-rd (HaShem) is”. The next word is כָּל which simply means “all of” or “every”.
Let us put it all together except for the final word of the verse. The verse would read: “In the inner part he will ponder the future, but from the L-rd is all of….” The final Hebrew word (actually one word with a possessive pronoun attached to it) is מִשְׁפָּטוֹ . The final letter וֹ is the possessive pronoun meaning “its”. The word מִשְׁפָּט is not a difficult one to render, it means “judgment”. Hence the proper translation for Proverbs 16:33 is:
“In the inner part he will ponder the future, but from the L-rd is all of its judgment.”
The intent of the verse is to say this: when one is pondering what he should do and is trying to reach a decision on a matter, he should be aware that the L-rd will be the One Who will judge this decision. What a sobering thought. I am free to make the decision, but I need to always remember that the decision I make will be brought ultimately under G-d’s judgment. This being the case, a wise individual would want to utilize the Scripture and much prayer in arriving at the decision which G-d will judge to be appropriate.
Those translations which render this verse to mean, you can cast lots to make a decision, but in actuality the outcome will be from the L-rd, are allowing an extreme and unbiblical form of predestination to influence their rendering of the verse. Why do they do so?
They do so because their view of the sovereignty of G-d demands that everything that happens has to be G-d’s will. If something that happens is outside His will, according to them, G-d is not sovereign.
In the next article we will see how a false understanding of the Sovereignty of G-d perverts the understanding of the Biblical Doctrine of Election.
Author: Dr. Baruch Korman
