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closely at the texts cited by Carson, we find that his conclusion seems overdrawn. In the prediction to Abraham there is no suggestion that God would cause Israel to be in bondage four hundred years, but only that he would bring her out. Similarly, in Genesis 25 there is no suggestion of foreordination in connection with Esau and Jacob (though, it must be admitted, Paul in Rom. 9:10–13 seems to make such an interpretation). Joshua 6:26 and 1 Kings 16:34 do not concern foreknowledge at all, but a curse and its later fulfilment. On the other hand, Genesis 41:25 does seem to suggest that what God had given to Joseph was not so much foreknowledge as a revelation of what

Looking closely at the texts cited by Carson, we find that his conclusion seems overdrawn. In the prediction to Abraham there is no suggestion that God would cause Israel to be in bondage four hundred years, but only that he would bring her out. Similarly, in Genesis 25 there is no suggestion of foreordination in connection with Esau and Jacob (though, it must be admitted, Paul in Rom. 9:10–13 seems to make such an interpretation). Joshua 6:26 and 1 Kings 16:34 do not concern foreknowledge at all, but a curse and its later fulfilment. On the other hand, Genesis 41:25 does seem to suggest that what God had given to Joseph was not so much foreknowledge as a revelation of what God intended to do. Similarly, Isaiah’s predictions seem to disclose what God intended to do in judgment on Israel. In this case, God’s foreknowledge would seem to be based on his irrevocable intention to do something and his knowledge that he can bring about whatever he intends.

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