(This is part 2 of 6; Click for: part 3; part 1. Appendix available upon request)
FOREKNOWLEDGE
Paul explains how the calling of the saints occurs. Verse 28 describes a beginning in man’s lost estate. The first step God takes is to foreknow the saint. Προγινώσκω is used seven times in the New Testament as either a verb or noun. Two of the times it is used (Acts 26:5; 2 Pt 3:17) relating to man and means “previous knowledge based upon circumstances.” The remaining five times (Acts 2:23; Rom 8:29, 11:12; 1 Pt 1:2, 20) it relates to God. [4] The Dictionary of Paul and His Letters says that Paul uses the verb προγινώσκω to express an idea of divine foreknowledge. Paul uses the verb twice; once in 8:29 and then again in 11:2. [5]
The Expository Dictionary of New Testament Words defines προγινώσκω as “to know before” or “to foreknow.” Γινώσκω means “knowledge” and the prefix πρό means “before.” When Paul uses the verb he intends an understanding of an action that takes place before the world was created. [6] Vine goes on to say that it is related to two types of knowledge: divine knowledge or human knowledge. It then breaks down these uses further. In a divine knowledge use, προγινώσκω can concern 1) Christ (1 Pt 1:20); 2) Israel as God’s earthly people (Rom 11:2); or 3) believers (Rom 8:29). In relation to Romans 8:29 and the use concerning believers the Expository Dictionary says the meaning is the foreknowledge of God as the basis of His foreordaining counsels. To complete the dictionary entry, the word concerning human knowledge relates to either persons (Acts 26:5) or facts (2 Pt 3:17). [7]
Alford says that Paul uses calling as a working within men that God performs. There is no action of man involved in God’s calling. Manuscripts differ in their focus of who is performing the action. Ultimately it is clear that the answer is God. “All things” are operating under the authority of God, not of themselves. [8] The passage says that those foreknown are the ones who are called.
There is no disagreement on this fact, foreknowledge occurs before creation. The discussion surrounds how best to define this divine foreknowledge. Allowing for human responsibility in accepting the offer of salvation, divine foreknowledge is translated as a foresight of faith. When emphasis is instead placed on God’s sovereignty and solely on His choosing, divine foreknowledge is seen as election. [9]
When foreknowledge in Romans 8:29 is understood to mean a foresight of faith, it is seen as God’s ability to see into the future and determine how an individual will act and respond to faith. The Dictionary of Paul and His Letters says that the verb προγινώσκω usually means “to know beforehand.” In arguing for predestination that values human responsibility, the definition of foreknowledge would mean God’s prior knowledge of who will have saving faith before their creation. [10]
Eskola says that Paul’s view and use of foreknowledge here is not one of foresight of faith. He says that Paul’s intent was not to emphasize a “temporal” understanding of election, but instead, he remains true to the Old Testament tradition of election being of God and a permanent condition. Paul mentions the calling in 8:28 and later refers to those called as the elect (v. 29). Those called are elect by a covenant that they have entered into, based on God’s plan or redemption through His Son. [11] God foreknows and holds those He calls. Man’s acceptance of the covenant never translates into calling. It is God’s action alone.
The foresight of faith view of foreknowledge makes reprobation easier to understand for those that feel a loving God could not reject people for no good reason. The doctrine of reprobation says that those not elected face a condemnation of their soul to eternal damnation. [12] If God looks into the future and sees the actions that people make and then elects or rejects them, this seems fair. This sounds more like a God of love. He gives man a chance.
(This is part 2 of 6; Click for: part 3; part 1. Appendix available upon request)
[4] Kenneth S. Wuest, Wuest’s Word Studies From the Greek New Testament. Vol. One: Mark – Romans – Galatians – Ephesians and Colossians (Grand Rapids, MI: Eerdmans, 1973), 143.[5] Gerald F. Hawthorne and Ralph P. Martin, eds., Dictionary of Paul and His Letters (Downers Grove, IL: InterVarsity Press, 1993), 310.[6] Hawthorne and Martin, 310.[7] W.E Vine, An Expository Dictionary of New Testament Words: with their Precise Meanings for English Readers (Westwood, NJ: Fleming H. Revell, 1940), Vol. II, 119.
[8] Wuest, 142.
[9] Hawthorne and Martin, 310.
[10] Ibid.
[11] Eskola, 170.
[12] Encarta Dictionary
