Ordained to Eternal Life
Dear Phil,
A friend is struggling to understand what it means when it says, “As many as were ordained to eternal life believed” (Acts 13:48 KJV). Can you help?
Esther
A friend is struggling to understand what it means when it says, “As many as were ordained to eternal life believed” (Acts 13:48 KJV). Can you help?
Esther
Dear Esther,
Context is always key to interpretation. In Acts 13:14–41, Paul speaks in a synagogue in Psidian Antioch and proclaims Jesus as the promised Messiah. When he finishes, the people plead for more (Acts 13:42–43). The next Sabbath nearly the whole city assembles (Acts 13:44). As Paul preaches, key synagogue leaders reject the gospel (Acts 13:45–47); however, many Gentiles accept it: “As many as were ordained to eternal life” (Acts 13:48 KJV).
There are three key questions concerning Acts 13:48 that have to be addressed: (1) what does the word “ordained” mean; (2) by whom were they ordained; and (3) on what basis were they “ordained.”
First, most scholars agree that the word “ordained” means “appointed,” and that is certainly the ordinary sense of the word (see Acts 15:2; 22:10; 28:23). Since nothing in the text or context requires a different sense, we should go with the ordinary sense.
Second, the text does not say who appointed them to eternal life. The grammar only requires that their appointment took place before they believed. The options for who appointed them include God, themselves, or both God and themselves. All three are possible theologically.
God: According to Romans 8:29, “Those whom [God] foreknew [would believe] he also predestined to be conformed to the image of his Son.” Ephesians 1:4 teaches that God chose those [he foreknew would be] in Christ to be holy and blameless. Since God knows all things, he knew who would believe in Jesus and appointed them to receive eternal life (cf. John 6:40; 1 Pet 1:1–2).
Themselves: 1 Corinthians 16:15 speaks of the house of Stephanas devoting (same Greek word as appointing) themselves to the service of the saints. Since this was not a formal office or position, this appointing simply involved them taking whatever steps were necessary to serve the saints. In the same way, we could say that the Gentiles in Acts 13 appointed themselves to eternal life by responding in faith and obedience to the gospel message (they took the steps that were necessary to obtain eternal life).
Both: I’m inclined to think the “both” option makes the best sense since the context highlights both divine grace and human choice. In addition to the fact that God has ordained that all who believe shall be saved, the context highlights God’s grace in the Gentiles’ interest in and attendance at the preaching of the gospel (Acts 13:42, 44). Such interest testifies that God’s grace had been at work to incline their hearts to the gospel (Acts 13:43; cf. Phil 2:13).
On the other hand, the Gentile’s choice to hear and receive the gospel is emphasized in contrast to the Jews’ choice to reject it. Notice what Paul says in Acts 13:46: “Since you thrust it aside and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles.” By rejecting the gospel, the Jews were judging or pronouncing themselves unworthy of eternal life. Their unworthiness was a function of their choice. By choosing to seek, listen to, and respond to the gospel, the Gentiles cooperated with God’s prevenient grace and appointed themselves to eternal life. In this way, they vindicate the justice of God’s prior appointment of them to eternal life.
Third, the basis upon which they were appointed to eternal life is implicit in the text. With regard to their self–appointment, the basis was their desire to respond to God’s drawing grace. With regard to God’s appointment of them, the basis was his (fore)knowledge of their acceptance of Christ.
In sum, God has appointed to eternal life all those he foreknew would believe, and people appoint themselves to eternal life by responding to God’s saving grace as it comes to them.
Blessings,
Phil
P.S. Interestingly, the word “unworthy” occurs in a similar context in Matthew 22. Jesus tells a story of a king who invited people to the marriage feast of his son. The people, however, refused his invitations and murdered his servants. In response, the king sent out his armies, destroyed the murderers, burned up their city, and said, “The wedding feast is ready, but those invited were not worthy” (Matt 22:8). The King’s multiple invitations indicate that he genuinely wanted the invitees to come. Their unworthiness, like that of the Jews in Acts 13:46, was a function of their choice. In contrast, those who were gathered from the highways and hedges to the wedding feast were called “chosen” (Matt 22:14). Their “chosenness” came both from the King’s invitation and their response to it.
Context is always key to interpretation. In Acts 13:14–41, Paul speaks in a synagogue in Psidian Antioch and proclaims Jesus as the promised Messiah. When he finishes, the people plead for more (Acts 13:42–43). The next Sabbath nearly the whole city assembles (Acts 13:44). As Paul preaches, key synagogue leaders reject the gospel (Acts 13:45–47); however, many Gentiles accept it: “As many as were ordained to eternal life” (Acts 13:48 KJV).
There are three key questions concerning Acts 13:48 that have to be addressed: (1) what does the word “ordained” mean; (2) by whom were they ordained; and (3) on what basis were they “ordained.”
First, most scholars agree that the word “ordained” means “appointed,” and that is certainly the ordinary sense of the word (see Acts 15:2; 22:10; 28:23). Since nothing in the text or context requires a different sense, we should go with the ordinary sense.
Second, the text does not say who appointed them to eternal life. The grammar only requires that their appointment took place before they believed. The options for who appointed them include God, themselves, or both God and themselves. All three are possible theologically.
God: According to Romans 8:29, “Those whom [God] foreknew [would believe] he also predestined to be conformed to the image of his Son.” Ephesians 1:4 teaches that God chose those [he foreknew would be] in Christ to be holy and blameless. Since God knows all things, he knew who would believe in Jesus and appointed them to receive eternal life (cf. John 6:40; 1 Pet 1:1–2).
Themselves: 1 Corinthians 16:15 speaks of the house of Stephanas devoting (same Greek word as appointing) themselves to the service of the saints. Since this was not a formal office or position, this appointing simply involved them taking whatever steps were necessary to serve the saints. In the same way, we could say that the Gentiles in Acts 13 appointed themselves to eternal life by responding in faith and obedience to the gospel message (they took the steps that were necessary to obtain eternal life).
Both: I’m inclined to think the “both” option makes the best sense since the context highlights both divine grace and human choice. In addition to the fact that God has ordained that all who believe shall be saved, the context highlights God’s grace in the Gentiles’ interest in and attendance at the preaching of the gospel (Acts 13:42, 44). Such interest testifies that God’s grace had been at work to incline their hearts to the gospel (Acts 13:43; cf. Phil 2:13).
On the other hand, the Gentile’s choice to hear and receive the gospel is emphasized in contrast to the Jews’ choice to reject it. Notice what Paul says in Acts 13:46: “Since you thrust it aside and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles.” By rejecting the gospel, the Jews were judging or pronouncing themselves unworthy of eternal life. Their unworthiness was a function of their choice. By choosing to seek, listen to, and respond to the gospel, the Gentiles cooperated with God’s prevenient grace and appointed themselves to eternal life. In this way, they vindicate the justice of God’s prior appointment of them to eternal life.
Third, the basis upon which they were appointed to eternal life is implicit in the text. With regard to their self–appointment, the basis was their desire to respond to God’s drawing grace. With regard to God’s appointment of them, the basis was his (fore)knowledge of their acceptance of Christ.
In sum, God has appointed to eternal life all those he foreknew would believe, and people appoint themselves to eternal life by responding to God’s saving grace as it comes to them.
Blessings,
Phil
P.S. Interestingly, the word “unworthy” occurs in a similar context in Matthew 22. Jesus tells a story of a king who invited people to the marriage feast of his son. The people, however, refused his invitations and murdered his servants. In response, the king sent out his armies, destroyed the murderers, burned up their city, and said, “The wedding feast is ready, but those invited were not worthy” (Matt 22:8). The King’s multiple invitations indicate that he genuinely wanted the invitees to come. Their unworthiness, like that of the Jews in Acts 13:46, was a function of their choice. In contrast, those who were gathered from the highways and hedges to the wedding feast were called “chosen” (Matt 22:14). Their “chosenness” came both from the King’s invitation and their response to it.