FOREORDAIN, FOREORDINATION (Gr. προορίζω, G4633, decide beforehand) is applied in Scripture to both persons and events. As applied to persons it means to appoint to a fixed destiny; as applied to events, to make certain their occurrence. The corresponding term in the NT is προορίζω, G4633, and in every instance God is the subject. In four cases (Rom 8:29, 30; Eph 1:4, 11) the predestination of the elect to the glory of adoption and of conformity to the image of God’s Son is in view, in the two other cases (Acts 4:28; 1 Cor 2:7) the predetermination of what has come to pass. To foreordain and to predestinate are synonymous, but the former is more appropriate for events, the latter for persons.

Although προορίζω, G4633, occurs infrequently, that to which it refers is pervasive in both Testaments. In the OT the thought is expressed in terms of God’s undefeatable purpose (cf., e.g., Job 23:13, 14; Ps 33:11; Prov 16:33; Isa 14:24-27; 37:26). In the NT other terms such as βουλή, G1087, (Acts 2:23; 4:28; Eph 1:11), θέλημα, G2525, (Acts 21:14; Rom 1:10; 15:32; Gal 1:4; Eph 1:5), εὐδοκία, G2306, (Matt 11:26; Eph 1:5, 9), εὐδοκέω, G2305, (Gal 1:15), πρόθεσις, G4606, (Rom 8:28; 9:11; Eph 1:11; 2 Tim 1:9) indicate the extent to which it is permeated with the conception of God’s foreordaining, sovereign, and all-controlling will. Acts 2:23 and 4:28 are particularly instructive. They show conclusively that the sinful acts of men are embraced in the determinate counsel of God and occur in accord with what his counsel foreordained to come to pass. Yet this effective foreordination in no way curtails or interferes with the responsibility and guilt of the perpetrators of iniquity. It is in the indictment of the men of Israel with the crime of the crucifixion that the reference to God’s counsel and foreknowledge occurs. Both agencies are present but the differentiation in respect of purpose must be maintained.