The thorny question of predestination in John, which has been
approached only obliquely in the preceding pages, must now be examined directly
because it points to the limits of John’s “dualism.” In 1:12, the “children of
God” (τεκνα θεου) are all who have accepted the
Word and believed in Jesus. The commentators who argue for a predestinarian
reading of John contend that this doctrine is espoused in verse 13. They hold
that the “children of God” have believed precisely because they have come from
God. However, there is no chronological division between being a “child of God”
and believing. The “power to become children of God” (εδωκεν αυτοις εξουσιαν τεκωα θεου γενεσθαι, τοις πιστεουσιν εις το ονομα αυτου; 1:12) occurs with the decision to
believe. Furthermore, this verse is accompanied by the belief that all things
come from God (1:3) and the “true light” enlightens all men (1:9). There
is no predestination here, for one is a “child of God” the moment he believes;
he does not believe because he has been foreordained a “child of God.”
Is there an emphasis upon determinism in 6:37-45? Note verse 37: “All that
the father gives to me shall come to me.” One wonders to whom the “all” (πας) refers. If it refers only to those who
are given to Jesus then there is an element of determinism, since the “giving”
precedes the “coming.” But it is necessary to observe what this verse does not say:
it does not say some are not given to Jesus. Hence, there are not two predetermined
categories of men. There is no chronological precedence affirmed here but rather
a theological precedence, that is, God is prior to man; it is not that man’s
election is prior to his act of faith.
Recall 6:44: “No can come to me except the Father who sent me draws him.” Though that verse may sound deterministic, one must not remove it from its context. Jesus has addressed himself to the Jews who have just turned their backs on the present revelation; consequently they are not drawn by God because of their own actions. Furthermore, this verse is followed by the statement: “Everyone (πας) who has heard and learned from the Father comes to me.” The “everyone” (πας) itself indicates that all have the potential of being drawn by the Father. Indeed, “to draw” is the verb used by the Evangelist when he has Jesus state: “When I am lifted up from the earth, all I will draw to myself” (καγω εαν υψωθω εκ της γης, παντας ελκυσω προς εμαυτον, 12:32). The fruits of the cross are available to all; in fact, “all” in 12:32 is placed first for emphasis.
In chapter 9, Jesus asks the man who had been blinded from birth if he
believes. Does this question not signify that man’s will plays an important
part inf believing? An affirmative answer is required when one sees that in
contrast to his confession, “I believe, Lord” (9:38), the Pharisees’ spiritual
blindness remains because they freely rejected the Light. Jesus’ demand for
faith goes forth to all. His words are not meant to instruct but to invite one
to make a decision. (James H. Charlesworth, “The Dualism of Qumran and
the ‘Dualism’ of John,” in Jesus as Mirrored in John: The Genius in the New
Testament [London: T&T Clark, 2019], 223-24)
