Editing Predestination (section)

=== New Testament period ===
There is some disagreement among scholars regarding the views on predestination of [[Second Temple period|first-century AD Judaism]], out of which Christianity came.{{Citation needed|date=January 2024}} [[Josephus]] wrote during the first century that the three main Jewish sects differed on this question. He argued that the [[Essenes]] and [[Pharisees]] argued that God's providence orders all human events, but the Pharisees still maintained that people are able to choose between right and wrong. He wrote that the [[Sadducees]] did not have a doctrine of providence.

Biblical scholar [[N. T. Wright]] argues that Josephus's portrayal of these groups is incorrect, and that the Jewish debates referenced by Josephus should be seen as having to do with God's work to liberate Israel rather than philosophical questions about predestination. Wright asserts that Essenes were content to wait for God to liberate Israel while Pharisees believed Jews needed to act in cooperation with God.{{sfn|Levering|2011|p=15}} [[John M. G. Barclay|John Barclay]] responded that Josephus's description was an over-simplification and there were likely to be complex differences between these groups which may have been similar to those described by Josephus.{{sfn|Levering|2011|p=16}} [[Francis Watson (theologian)|Francis Watson]] has also argued on the basis of [[4 Ezra]], a document dated to the first century AD, that Jewish beliefs in predestination are primarily concerned with God's choice to save some individual Jews.{{sfn|Levering|2011|p=17}}

However some in the Qumran community possibly believed in predestination, for example [[1QS]] states that "God has caused (his chosen ones) to inherit the lot of the Holy Ones".<ref>{{Cite book |last=DeConick |first=April |url=https://books.google.com/books?id=T-p5DwAAQBAJ&dq=predestination+Odes+of+Solomon&pg=PA88 |title=Seek to See Him: Ascent and Vision Mysticism in the Gospel of Thomas |date=2015 |publisher=Brill |isbn=978-90-04-31300-2 |language=en}}</ref>

In the [[New Testament]], [[Letter to the Romans|Romans]] 8–11 presents a statement on predestination. In [[Romans 8]]:28–30, Paul writes,{{blockquote|We know that in everything God works for good with those who love him, who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the first-born among many brethren. And those whom he predestined he also called; and those whom he called he also justified; and those whom he justified he also glorified.{{sfn|Levering|2011|p=25}}}}
Biblical scholars have interpreted this passage in several ways. Many say this only has to do with service, and is not about salvation. The Catholic biblical commentator Brendan Byrne wrote that the predestination mentioned in this passage should be interpreted as applied to the Christian community corporately rather than individuals.{{sfn|Levering|2011|p=29}} Another Catholic commentator, [[Joseph Fitzmyer]], wrote that this passage teaches that God has predestined the [[universal salvation|salvation of all humans]].{{sfn|Levering|2011|p=31}} [[Douglas Moo]], a Protestant biblical interpreter, reads the passage as teaching that God has predestined a certain set of people to salvation, and predestined the remainder of humanity to [[reprobation]] ([[damnation]]).{{sfn|Levering|2011|p=32}} Similarly, Wright's interpretation is that in this passage Paul teaches that God will save those whom he has chosen, but Wright also emphasizes that Paul does not intend to suggest that God has eliminated human free will or responsibility. Instead, Wright asserts, Paul is saying that God's will works through that of humans to accomplish salvation.{{sfn|Levering|2011|p=33}}