Examples of Predestination in the Bible Beyond the Potter

The concept of predestination in the Bible extends beyond the well-known metaphor of the potter and clay, encompassing various interpretations and applications that have led to significant theological disagreement among Christian traditions. While the potter imagery in passages like Romans 9 is often central to discussions of divine sovereignty, other biblical texts contribute to a broader understanding of predestination, election, and God's foreknowledge.

One perspective, often associated with Reformed theology, emphasizes God's eternal and unconditional election of individuals for salvation. This view understands predestination as God's sovereign choice, made before the foundation of the world, to save a particular people. For instance, the apostle Paul's writings in Colossians speak of "God's elect" (Colossians 3:12), which is interpreted as referring to those chosen by God from eternity ^[4]. John Gill, one theologian, interprets 1 Thessalonians 1:4 ("Knowing, brethren beloved, your election of God") as referring to an "eternal choice of them to everlasting" salvation, distinct from election to office or outward means of grace ^[6]. Charles Hodge, one theologian, also discusses predestination within his systematic theology, indicating its foundational role in this tradition ^[8]. Augustine, a significant early church father, considered Jesus Christ himself the most eminent instance of predestination, suggesting that understanding Christ's predestination helps believers understand their own ^[11].

In contrast, other traditions emphasize human free will and God's foreknowledge, viewing predestination as God's prior knowledge of who will choose to believe, rather than an unchangeable decree that bypasses human decision. The Augsburg Confession, a foundational document for Lutheranism, includes an article on "Free Will," indicating the importance of this concept within their theology ^[3]. Similarly, the Thirty-Nine Articles of Religion of the Anglican Church address predestination and election, reflecting a nuanced position that acknowledges divine election while also emphasizing the importance of a godly life as evidence of election ^[10]. Patristic writers like Cyprian, in his Testimonies, cite Deuteronomy and Isaiah to support the idea that "the liberty of believing or of not believing is placed in free choice," and that individuals are called to "choose for thyself life" ^[7]. This perspective often highlights passages that call for human response and decision, such as the warnings given to the Jews in Hebrews 4:11 to strive to enter God's rest, or the examples of prophets enduring affliction in James 5:10 ^[1].

Beyond individual salvation, the Bible also presents examples of predestination related to roles, offices, and historical events. For instance, Christ is presented as an example for believers (1 Peter 2:21; John 13:15), and pastors are examples to their flocks (Philippians 3:17; 2 Thessalonians 3:9; 1 Timothy 4:12; 1 Peter 5:3) ^[1]. These examples suggest a divine ordering of roles and purposes. The destruction of the ancient world by flood, with Noah and his family being saved (2 Peter 2:5), is another event that can be seen through the lens of divine purpose and selection ^[2]. John Chrysostom, an Eastern Orthodox father, extensively references Genesis in his homilies, indicating a focus on God's actions and purposes throughout early biblical history ^[5]. Thomas Aquinas, a prominent scholastic theologian, discusses the "will of God" and how it is expressed, suggesting a divine intentionality behind creation and events ^[9].

Despite these differing interpretations of predestination, Christian traditions generally agree on God's ultimate sovereignty and foreknowledge. The disagreement often centers on the nature and extent of human agency in relation to divine decree. The hermeneutical commitments that drive these differences often involve how one balances passages that emphasize God's absolute control with those that highlight human responsibility and the call to faith. The historical context of theological debates, such as the Pelagian controversy, also shaped how these concepts were understood and articulated ^[11].

Sources

Easton's Bible Dictionary “Easton's Bible Dictionary: Example — Of Christ (1 Pet. 2:21; John 13:15); of pastors to their flocks (Phil. 3:17; 2 Thess. 3:9; 1 Tim. 4:12; 1 Pet. 5:3); of the Jews as a warning (Heb. 4:11); of the prophets as suffering affliction (James 5:10).”
Treasury of Scripture Knowledge “2 Peter 2:5 cross-references: Genesis 6:1, Genesis 7:1, Job 22:15, Matthew 24:37, Luke 17:26, Hebrews 11:7, 1 Peter 3:19, 2 Peter 3:6, Jude 1:14”
Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), Article XVIII. Of Free Will.: Article XVIII. Of Free Will.”
Colossians (Presbyterian) “Jamieson, Fausset & Brown on Colossians 3:12: the elect of God--There is no "the" in the Greek, "God's elect" (compare Rom 8:3; Th1 1:4). The order of the words "elect, holy, beloved," answers to the order of the things. Election from eternity precedes sanctification in time; the sanctified, feeling God's love, imitate it [BENGEL]. bowels of mercies--Some of the oldest manuscripts read singular, "mercy." Bowels express the yearning compassion, which has its seat in the heart, and which we feel to act on our inward parts (Gen 43:30; Jer 31:20; Luk 1:78, Margin). humbleness of mind--True "lo”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: Index of Scripture References Genesis 1:11 1:11 1:26 1:26 1:26 1:27 1:27 1:27 1:31 1:31 2:2 2:7 2:17 2:17 2:18 2:23 2:24 2:24 2:24 3:5 3:16 3:24 4 4:9 4:14 6:2 6:3 6:4 6:9 6:12 7:7 8:21 12:1 12:4 12:16 13:10 13:10-11 14:14 14:21-23 15:16 16:5 16:6 17:8 18:11 18:12 18:14 18:21 19:13 19:14 19:24 21:10 21:12 21:12 22:7-8 22:16 22:18 22:18 24:1-67 24:22 24:65 25:21 25:21 26:4 27:46 28:1 28:13 31:42 31:45 32:48 35:18 37:9-10 37:20 39:1 39:6 40:4 40:7 40:8 40:14-15 40:22 41 41:16 42:36 43:14 43:30 45:5 48:15-16 49:9 64:28 Exodus 2:11 2”
1 Thessalonians (Baptist/Reformed) “John Gill on 1 Thessalonians 1:4: Knowing, brethren beloved, your election of God. Which intends not an election to an office, for this epistle is written not to the officers of the church only, but to the whole church; nor to the Gospel, the outward means of grace, since this was common to them with others, and might be known without the evidence after given; nor does it design the effectual calling, sometimes so called for this is expressed in the following verse as a fruit, effect, and evidence of the election here spoken of, which is no other than the eternal choice of, them to everlasting”
Schaff ANF/NPNF (Patristic) “ANF Vol 5: Hippolytus, Cyprian, Caius, Novatian — TESTIMONIES. (part 36): the liberty of believing or of not believing is placed in free choice. In Deuteronomy: "Lo, I have set before thy face life and death, good and evil. Choose for thyself life, that thou mayest live."(4) Also in Isaiah: "And if ye be willing, and hear me, ye shall eat the good of the land. But if ye be unwilling, and will not hear me, the sword shall consume you. For the mouth of the Lord hath spoken these things."(5) Also in the Gospel according to Luke: "The kingdom of God is within you."(6) 53. That he secrets of God ca”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 98: Index of Scripture References Genesis 1:5 2:3 2:3 2:3 2:23 2:24 2:24 4:19 8:10 8:12 9:6 12:3 14:22 15:1-21 17:7 17:12 21:23 22:2 24:1-67 24:3 26:31 27:4 27:12 27:34-38 29:18 29:27 29:28 30:1 34:12 47:31 49:2-4 49:10 49:17 Exodus 1:19 1:20 3:13 3:14 6:8 6:12 16:23 16:26 20:1-26 20:2 21:9 21:12 21:14 21:17 22:10 22:19 23:7 24:8 26:3 26:5 26:6 26:17 31:13 31:14 31:16 31:17 34:28 Leviticus 4:17 7:18 10:11 14:6 17:1-16 17:4 18:1-30 18:6 18:8 18:16 18:18 18:18 18:18 19:12 20:23 23:1-44 24:17 25:39-41 26:1 26:41 Numbers 5:19 6:3-5 19:11 19:11-13”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), The Will of God, Art. 12: Article: Whether five expressions of will are rightly assigned to the divine will? I answer that, By these signs we name the expression of will by which we are accustomed to show that we will something. A man may show that he wills something, either by himself or by means of another. He may show it by himself, by doing something either directly, or indirectly and accidentally. He shows it directly when he works in his own person; in that way the expression of his will is his own working. He shows it indirectly, by no”
Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), XVII. Of Predestination and Election: XVII. Of Predestination and Election”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 67.--THE MOST EMINENT INSTANCE OF PREDESTINATION IS CHRIST JESUS. (part 1): But there is no more illustrious instance of predestination than Jesus Himself, concerning which also I have already argued in the former treatise;[2] and in the end of this I have chosen to insist upon it. There is no more eminent instance, I say, of predestination than the Mediator Himself. If any believer wishes thoroughly to understand this doctrine, let him consider Him, and in Him he will find himself also. The believer, I say; who in Him believes and confesses the t”

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