I would ask, is it possible to use the term "destiny" in a biblical text without thinking of that which is final and fixed? The January-February issue of "The King's Herald" has just been sent to me. It is headed on the front page "Special Human Destiny Number." The various articles on this topic revolve around the idea contained by the expression "for ever and ever." In common parlance we used the words "destination" :and "destiny" in very different connections. Our destination may be merely local and daily; but destiny looks far ahead.
Now when we know, and so very little is revealed concerning the ages to come, next to nothing about the vast future, is it right to talk about our destiny as though it were rigidly and unalterably fixed? Beyond knowing that we shall be with and like our Lord Jesus Christ, in some way carrying out His wishes, just what do we concretely know about our deathless future? There may be one hundred different and glorious destinies for each of us! It would not be like God to have us invariably the same or perpetually doing the same thing. You know the shallow people who laugh at the idea of anyone for ever playing a harp in heaven. I am not musically inclined. But if ever I am permitted in the heavens to play a musical instrument I should like to learn to play a harp. But not for ever, and not incessantly. God loves variety and change.
But I must accord you every opportunity to justify your conclusions. No doubt you have much to say upon the subject, and I am ignorant of your ideas on the matter. If you are correct, no doubt you will have some good explanation of 1. Cor. 2:7. There we learn that Paul was talking God's wisdom in a secret, which (wisdom) has been concealed, which God designates before the eons for our glory. . . . (C.V.).
Now, in what sense could we say wisdom was "predestinated"? Would it be correct to speak of wisdom having a destiny? You will have observed that both the A.V. and the R.V. here forsake the term "predestinated" and use "ordained before."
I think you must have misunderstood what AEK says upon predestination. Have you not been over hasty in averring that he has left this subject alone? Why, look at Rom. 8:29 in his version. While the text reads (and has read since the earliest C.V. in 1914) "designates beforehand" his note on the passage states in the plainest of terms "Our destiny was fixed by God from the beginning, long before we could have any part in it. . ."
While I have been severe upon AEK's grammatical blunders in his Version (if, indeed, it was he who perpetrated them), I must not bring myself to condemn all or any of his teachings merely upon such grounds. Prejudice is a most miserable teacher. I think his lack of positive teaching on persevering prayer is most unscriptural, and I detest his fatalism; but I must not be taken as disagreeing with all his teachings simply because I differed very radically with him over his translations. But for the late Ethelbert Bullinger and A. E. Knoch, perhaps we should possess very little or no knowledge of how to divide the Scriptures aright.
Alexander Thomson
