I taught this material around 2005.
Question: Do you believe in election? Raise your hand if you believe in election. Raise your hand if you do not believe in election. [If some raise their hands that they do not believe in election, then continue with the following. If not, then go on to the introduction.]
Okay, now raise your hand if you are a Christian. Raise your hand if you are not a Christian. I am confused. Some of you just raised your hand saying that you do not believe in election, but you did not raise your hand saying that you are not Christians. How can one be a Christian but deny a clear teaching of Scripture?
Whether you like it or not, election is taught in the Bible, and any true Christian is going to have to acknowledge that. The real disagreement among Christians is not whether the Bible teaches election but what it means when it speaks of election.
Introduction: What comes to your mind when you hear the following words: “election,” “the elect,” “predestination”? How many of you have negative thoughts come to mind? How many of you have positive thoughts come to mind? What are some of the ways that people typically respond to this subject?
· Attack it.
· Fear it.
· Ignore it. Others simply do not care to discuss what has been for theologians such a source of violently disputation for many years. You may think, “How is the average person supposed to understand it if the theologians can’t even agree on it?”
· Focus on it.
All of these responses demonstrate an understanding of this doctrine that is far from what we find in the Bible. The Scriptures know nothing of a negative, cold, dead, intellectualistic, fear-inciting, and unknowable election. Far from being unimportant, election is one of the central redemptive truths of the Scripture. But it, like the rest of the truths of Scripture, is not a doctrine for its own sake but for the sake of the church’s edification. God has given this teaching for our good, not for our confusion. He intends it to promote holiness, not haughtiness. Election gives comfort and assurance of God’s love, not fear and doubt of one’s salvation.
Consequently, to regard election in such a derogatory manner is reflective of a poor view of God, His wisdom, and His Word. What God has revealed, He has revealed with a definite purpose. In His wisdom, He inscripturated for His church exactly what He wanted it to have—no more and no less. Who are we then to call God into question for including numerous references to this doctrine of election? Ours is to know all that is revealed, without going beyond Scripture, so that we might live deeper Christian lives. While it is certainly true that Deuteronomy 29:29 "The secret things belong to the LORD our God,” it is equally true that “the things revealed belong to us and to our sons forever” (Deut. 29:29). And that which has been revealed is said to be for a very specific purpose, not mere intellectual attainment, but “that we may observe all the words of this law.”
Calvin expressed so well and in such a balanced manner the heart of what the Christian should be toward this doctrine:
We must return to the word of God, in which we are furnished with the right rule of understanding. For Scripture is the school of the Holy Spirit, in which as nothing useful and necessary to be known has been omitted, so nothing is taught but what it is of importance to know. Everything, therefore, delivered in Scripture on the subject of predestination, we must beware of keeping from the faithful lest we seem either maliciously to deprive them of the blessing of God, or to accuse and scoff at the Spirit, as having divulged what ought on any account to be suppressed. Let us, I say, allow the Christian to unlock his mind and ears to all the words of God which are addressed to him, provided he do it with this moderation—viz. that whenever the Lord shuts his sacred mouth, he also desists from inquiry (Institutes III, XXI, 3).
As believers we must study what the Scripture teaches about this doctrine of election so that we might live the Christian life in the fullness that God has made available to us.
We are going to do an overview of the Biblical teaching on election. We will look at (1) the terminology, (2) the OT evidence, (3) the NT evidence, (4) the practical application. Above all, I want to focus on the simple point that the Scriptures present election in terms of practical application rather than dry, divisive theological debate.
I. Terminology of Election
A. Primary words for election
1. English words:
a. Choose, Chosen
b. Elect, Election
2. Hebrew words:
a. בחר (Qal)
b. ידע (Qal)
3. Greek words:
a. ἐκλέγομαι
b. ἐκλογή, ῆς, ἡ
c. ἐκλεκτός
d. αἱρέω
B. Other terminology
1. Similar terminology
a. Call (Grk. καλέω, κλησις, κλητος) – used soteriologically, it is the means of effectuating initial purpose of election (i.e., salvation).
b. Predestine (Grk. προορίζω) – used soteriologically, it denotes the marking out of one’s destiny.
c. Appoint (Grk. τάσσω) – to guarantee the certainty of a future event.
2. Associated words
a. Purpose (πρόθεσις)
b. Council (βουλή)
c. Good pleasure (εὐδοκία)
3. Parallel descriptions
a. Sheep
One of the ways the elect are designated is “sheep.” This particular terminology occurs most frequently in John 10, where Jesus is identified as the good Shepherd. Many think of the sheep as simply being a synonymous expression for believers, so that one can become a sheep by believing, but Jesus argues the exact opposite.
It is clear from the passage that not all are sheep. But are the sheep simply to be identified as believers or more broadly as the elect? One clue lies in Jesus’ statement that he has other sheep outside the fold that he must bring in (v. 16). When he calls them, they will respond. The implication is that these, although sheep, are not yet believing or saved sheep. The second clue comes from Jesus statement to the Pharisees that they do not believe because they are not sheep (v. 26). Being a sheep must precede believing. Therefore, it is best to conclude that sheep equal the elect.1
b. Those given
The terminology of being given to the Son by the Father is a common designation for “the elect.”2 Jesus uses this quite frequently in His high priestly prayer in John 17.
· “…You gave Him authority over all flesh, that to all whom You have given Him, He may give eternal life” (v. 2).
· “I ask on their behalf; I do not ask on behalf of the world, but of those whom You have given Me; for they are Yours” (v. 9).
· “I am no longer in the world; and yet they themselves are in the world, and I come to You. Holy Father, keep them in Your name, the name which3 You have given Me, that they may be one even as We are” (v. 11).
· “While I was with them, I was keeping them in Your name which4 You have given Me; and I guarded them and not one of them perished but the son of perdition, so that the Scripture would be fulfilled” (v. 12)
· “Father, I desire that they also, whom You have given Me, be with Me where I am, so that they may see My glory which You have given Me, for You loved Me before the foundation of the world” (v. 24).
Other places where the phraseology occurs include:
· John 6:37–39 “All that the Father gives Me will come to Me, and the one who comes to Me I will certainly not cast out. For I have come down from heaven, not to do My own will, but the will of Him who sent Me. This is the will of Him who sent Me, that of all that He has given Me I lose nothing, but raise it up on the last day.”
· John 18:7–9 “Therefore He again asked them, ‘Whom do you seek?’ And they said, ‘Jesus the Nazarene.’ Jesus answered, ‘I told you that I am He; so if you seek Me, let these go their way,’ to fulfill the word which He spoke, ‘Of those whom You have given Me I lost not one.’”
· Hebrews 2:13 “And again, ‘I WILL PUT MY TRUST IN HIM.’ And again, ‘BEHOLD, I AND THE CHILDREN WHOM GOD HAS GIVEN ME’ (cf. Is. 8:18).
So God has given to the Son a people who will certainly come to Him and be saved, and whom Jesus will infallibly preserve and ultimately raise up on the last day.
c. Children
· Romans 9:8 That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants.
· Galatians 4:28 And you brethren, like Isaac, are children of promise.
All believers in this dispensation are part of the children that God has promised to Abraham.
· Hebrews 2:13–15 And again, "I WILL PUT MY TRUST IN HIM." And again, "BEHOLD, I AND THE CHILDREN WHOM GOD HAS GIVEN ME." Therefore, since the children share in flesh and blood, He Himself likewise also partook of the same, that through death He might render powerless him who had the power of death, that is, the devil, and might free those who through fear of death were subject to slavery all their lives.
These children then, whom God has given to Christ, are the elect. The whole purpose for the incarnation of Christ was to free them from bondage. He accomplished this by taking on their very nature so that He might do away with death and the devil by His own death.5
d. Brothers
· Hebrews 2:11–12 For both He who sanctifies and those who are sanctified are all from one Father; for which reason He is not ashamed to call them brethren, saying, "I WILL PROCLAIM YOUR NAME TO MY BRETHREN, IN THE MIDST OF THE CONGREGATION I WILL SING YOUR PRAISE."
· Hebrews 2:17 Therefore, He had to be made like His brethren in all things, so that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people” (cf. Mat. 25:40)”
e. People
· Matthew 1:21 “She will bear a Son; and you shall call His name Jesus, for He will save His people from their sins.”
· Luke 1:68 “Blessed be the Lord God of Israel, For He has visited us and accomplished redemption for His people.”
· Luke 1:77 “To give to His people the knowledge of salvation By the forgiveness of their sins.”
Although the natural reading of these passages might suggest a reference to the Jewish people as a nation, the fact that the church has become the new people of God in this New Covenant age suggests that a spiritual understanding of these passages is in view.6
A pivotal text in this regard is 1 Peter 2:9–10,
· But you are A CHOSEN RACE, A royal PRIESTHOOD, A HOLY NATION, A PEOPLE FOR God’s OWN POSSESSION, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light; for you once were NOT A PEOPLE, but now you are THE PEOPLE OF GOD; you had NOT RECEIVED MERCY, but now you have RECEIVED MERCY.
The parallels that Peter is drawing here between the elect nation of Israel and the elect NT church are undeniable (cf. Ex. 19:6; Deut. 7:6; Hos. 1:10; 2:23). Just as Israel of the OT was God’s elect nation, the church of the NT is God’s elect people. The church is the people of God, whom Jesus came to save.7
II. Election in the OT
The OT emphasis is on the election of a nation primarily and secondarily on the election of individuals.
A. The election of Adam
God sought Adam and provided salvation.
B. The election of Noah
Genesis 6:5–11 The LORD saw that the wickedness of man was great in the earth, and that every intention of the thoughts of his heart was only evil continually. 6 And the LORD was sorry that he had made man on the earth, and it grieved him to his heart. 7 So the LORD said, "I will blot out man whom I have created from the face of the land, man and animals and creeping things and birds of the heavens, for I am sorry that I have made them." 8 But Noah found favor in the eyes of the LORD. 9 These are the generations of Noah. Noah was a righteous man, blameless in his generation. Noah walked with God. 10 And Noah had three sons, Shem, Ham, and Japheth. 11 Now the earth was corrupt in God’s sight, and the earth was filled with violence.
C. The election of Abraham
Genesis 18:19 "For I have chosen him [יְדַעְתִּיו], so that [לְמַעַן] he may command his children and his household after him to keep the way of the LORD by doing righteousness and justice, so that the LORD may bring upon Abraham what He has spoken about him."
Nehemiah 9:7 "You are the LORD God, Who chose [בָּחַרְתָּ] Abram And brought him out from Ur of the Chaldees, And gave him the name Abraham.
D. The election of Jacob
Genesis 25:23 The LORD said to her, "Two nations are in your womb; And two peoples will be separated from your body; And one people shall be stronger than the other; And the older shall serve the younger."
Malachi 1:2 "I have loved you," says the LORD. But you say, "How have You loved us?" "Was not Esau Jacob’s brother?" declares the LORD. "Yet I have loved Jacob; 3 but I have hated Esau, and I have made his mountains a desolation and appointed his inheritance for the jackals of the wilderness."8
E. The election of Israel
Deuteronomy 4:37–38 "Because He loved your fathers, therefore He chose their descendants after them. And He personally brought you from Egypt by His great power, driving out from before you nations greater and mightier than you, to bring you in and to give you their land for an inheritance, as it is today.
Deuteronomy 7:6–8 "For you are a holy people to the LORD your God; the LORD your God has chosen you to be a people for His own possession out of all the peoples who are on the face of the earth. 7 "The LORD did not set His love on you nor choose you because you were more in number than any of the peoples, for you were the fewest of all peoples, but because the LORD loved you and kept the oath which He swore to your forefathers, the LORD brought you out by a mighty hand and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt.
Deuteronomy 10:15 "Yet on your fathers did the LORD set His affection to love them, and He chose their descendants after them, even you above all peoples, as it is this day.
Deuteronomy 14:2 "For you are a holy people to the LORD your God, and the LORD has chosen you to be a people for His own possession out of all the peoples who are on the face of the earth.
The foundation for the doctrine of election is laid in the OT election of the nation Israel to be God’s special people. His choice of Israel is based on His love for them and His covenant with Abraham. There was nothing in the people themselves that made them special and a better choice for God than any other nation.
F. Election of the Remnant
1 Kings 19:14–18 14 Then he [Elijah] said, "I have been very zealous for the LORD, the God of hosts; for the sons of Israel have forsaken Your covenant, torn down Your altars and killed Your prophets with the sword. And I alone am left; and they seek my life, to take it away." 15 The LORD said to him, "Go, return on your way to the wilderness of Damascus, and when you have arrived, you shall anoint Hazael king over Aram; 16 and Jehu the son of Nimshi you shall anoint king over Israel; and Elisha the son of Shaphat of Abel-meholah you shall anoint as prophet in your place. 17 "It shall come about, the one who escapes from the sword of Hazael, Jehu shall put to death, and the one who escapes from the sword of Jehu, Elisha shall put to death. 18 "Yet I will leave [וְהִשְׁאַרְתִּי] 7,000 in Israel, all the knees that have not bowed to Baal and every mouth that has not kissed him."
Isaiah 1:9 Unless the LORD of hosts had left [הוֹתִיר] us a few survivors, we would be like Sodom, we would be like Gomorrah.
Romans 11:1–5 I say then, God has not rejected His people, has He? May it never be! For I too am an Israelite, a descendant of Abraham, of the tribe of Benjamin. 2 God has not rejected His people whom He foreknew. Or do you not know what the Scripture says in the passage about Elijah, how he pleads with God against Israel? 3 "Lord, THEY HAVE KILLED YOUR PROPHETS, THEY HAVE TORN DOWN YOUR ALTARS, AND I ALONE AM LEFT, AND THEY ARE SEEKING MY LIFE." 4 But what is the divine response to him? "I HAVE KEPT for Myself SEVEN THOUSAND MEN WHO HAVE NOT BOWED THE KNEE TO BAAL." 5 In the same way then, there has also come to be at the present time a remnant according to God’s gracious choice.
III. Election in the NT
A. The nature of election
Everyone who is committed to the Scripture must acknowledge its teaching on election. But not all those who acknowledge election agree on what it actually is. Who is elected? And what is it that God elects them to?
1. The Subject of election – God the Father
This point hardly needs to be made, yet some have suggested that one’s becoming one of the elect is his own choice. Essentially we elect ourselves. However, the Scriptural designations are clear that God is the one who does the electing, more specifically, God the Father.
2. The objects of election – individuals
Some have suggested that God has elected Christ and that man is left to decide whether or not he will be united to Christ, God’s elect. Others argue that God has only chosen nations or groups, not individuals. But the Scripture makes it clear that individual election is in view. God has chosen each person individually who will be saved.
3. The destination of election – salvation
Some have suggested that election is always election of believers to service, but this is not supported by examining the texts of Scripture. Although it is certainly true that God does choose people to fulfill specific roles for service, the majority of references to election do refer to election unto salvation.
2 Thessalonians 2:13 But we should always give thanks to God for you, brethren beloved by the Lord, because God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth.
Acts 13:48 When the Gentiles heard this, they began rejoicing and glorifying the word of the Lord; and as many as had been appointed to eternal life believed.
Some have tried to argue that Acts 13:48 is not dealing with a cause and effect relationship. Neither being appointed to eternal life nor believing is logically or chronologically prior to the other according to what this verse is teaching. It is simply equating the groups saying that all who believe are also appointed. A case can be made for the interpretation based on the English of many versions. For example, the KJV reads, “and as many as were ordained to eternal life believed,” while the NIV says, “and all who were appointed for eternal life believed.” Both of these reflect the time of both actions with a simple past translation, “were appointed” and “believed,” placing neither as necessarily logically or temporally prior to the other. But the Greek here is quite plain, and the NASB does a fine job bringing out the grammar. The text reads, ἐπίστευσαν ὅσοι ἦσαν τεταγμένοι εἰς ζωὴν αἰώνιον. [This is a pluperfect periphrastic construction (imperfect of εἰμί with the perfect passive participle) which should be rendered: “as many as had been appointed to eternal life believed.”] So the point is quite clear, that those who believe the message of the gospel do so because they have been both logically and temporally decreed by God to do so.
James 2:5 “Listen, my beloved brethren: did not God choose the poor of this world to be rich in faith and heirs of the kingdom which He promised to those who love Him?”
All three of these passages make the point quite indisputably that there certainly is an election to salvation and eternal life. To deny this is clearly to be governed by one’s own rationality rather than by the Word of truth.
4. The intimacy of election – in Christ
Oftentimes this doctrine is viewed as harsh, cold, and heartless. But it is one of the warmest, encouraging doctrines of Scripture. One way to avoid this mischaracterization is to keep in view that election flows from God’s love for us and that it is ultimately related to our union with Christ. God’s choice of us is a loving choice in relationship to Christ.
· Ephesians 1:3–6 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him. In love He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will, to the praise of the glory of His grace, which He freely bestowed on us in the Beloved.
· 2 Timothy 1:9 who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity.
Paul is quite clear that ever single spiritual blessing that the believer experiences is related to Christ and our union with Him. Apart from Him there are no spiritual blessings: there is no election, predestination to adoption, or salvific grace. And all of these incredible spiritual riches are ours not by some random, heartless, chance, but by the deep, deep, love of God!
5. The success of election – infallibility
What is clear from election is that it always secures the intended result. It is impossible to conceive of an elect individual who will not be brought to glorification.
6. The certainty of election – immutability
Another necessary implication, especially from the time of election, is that the number of elect is fixed. It does not change. One cannot be elect at one time, and then later cease to be one of the elect, or vice versa.
See the book of life concept.
B. The time of election – eternity
When did God make this decision to save certain sinners? The Scripture is very clear on this point. This election took place prior to the creation of the world.
· Ephesians 1:4 just as He chose us in Him before the foundation of the world,
· 2 Thessalonians 2:13 But we should always give thanks to God for you, brethren beloved by the Lord, because God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth.
· 2 Timothy 1:9 who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity.9
C. The basis of election
This is really the heart of the issue among those who are committed to believing what the Bible says.
1. Negatively—what the basis of election is not.
There are basically two positions that have been set forth in orthodox Christian concerning the issue of the basis of election. The question is simply, “Why did God choose certain individual’s to be saved and not others?” The answers are two: (1) God made His choice based on something in man or (2) He made His choice based on something in Himself. Let’s consider both of these views.
The two primary texts used to argue for election based on something in man are Romans 8:29–30 and 1 Peter 1:1–2.
Romans 8:29–30 For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren; 30 and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified.
1 Peter 1:1–2 Peter, an apostle of Jesus Christ, To those who reside as aliens, scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, who are chosen according to the foreknowledge of God the Father, by the sanctifying work of the Spirit, to obey Jesus Christ and be sprinkled with His blood: May grace and peace be yours in the fullest measure.
This text clearly sets foreknowledge as logically prior to predestination, as it sets predestination prior to calling, and calling prior to justification, and justification prior to glorification. The result is that those who are predestined are so because God has foreknown them.
As stated, the text communicates that those being foreknown, predestined, called, justified, and glorified are coextensive. It is one group. If foreknowledge merely means “to know beforehand” then the result would be a universal salvation (since God knows everything about everyone before he is born), which Scripture will certainly not allow. So there must be some way that Paul intends for us to limit the scope of all those who are being foreknown. Some argue that this question of the basis of election is answered quite easily. God chooses and predestines based on what He knows in advance will happen in the future, namely, that man will choose to believe in Him. So this first way seeks to limit the group by the insertion of a phrase like “would believe in Jesus.” The problem with his is that the text does not say that, which it very easily could have. This could be possible, but it could have been easily stated that way to remove any question. The text states that what God is foreknowing are people, not events.
The second solution to avoid universalism is based on a proper analysis of the biblical meaning of foreknowledge. The English word “foreknow” can really only have one meaning, “to have knowledge of something beforehand.” However, the Greek word προγινώσκω10 can have a broader range of meaning than the English “foreknow.” For example, 1 Peter 1:20, which says, “For He (Christ) was foreknown before the foundation of the world,” arguably means something more than that God knew Jesus would come in human flesh and die for sinners. There seems to be something volitional taking place. An examination of the Greek and Hebrew words γινώσκω and ידע, which are not equivalent to the English “to know,” provide further support for this understanding of “foreknowledge.”
Genesis 4:1 Now the man had relations with (Heb. יָדַע) his wife Eve, and she conceived and gave birth to Cain, and she said, "I have gotten a manchild with the help of the LORD."
Genesis 18:19 "For I have chosen him, so that he may command his children and his household after him to keep the way of the LORD by doing righteousness and justice, so that the LORD may bring upon Abraham what He has spoken about him."
Exodus 2:25 God saw the sons of Israel, and God took notice (וַיֵּדַע) of them.
Psalm 1:6 For the LORD knows the way of the righteous, But the way of the wicked will perish.
Jeremiah 1:5 "Before I formed you in the womb I knew you, And before you were born I consecrated you; I have appointed you a prophet to the nations."
Hosea 13:5 I cared for (Heb. ידַעְתִּיךָ>) you in the wilderness, In the land of drought.
Amos 3:2 "You only have I chosen (Heb. ידַעְתִּי“; Grk. ἔγνων) among all the families of the earth; Therefore I will punish you for all your iniquities.”
Matthew 7:23 “And then I will declare to them, ‘I never knew you; DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS.’”
1 Corinthians 8:3 but if anyone loves God, he is known by Him.
Galatians 4:9 But now that you have come to know God, or rather to be known by God, how is it that you turn back again to the weak and worthless elemental things, to which you desire to be enslaved all over again?11
It seems then that the basis of God’s election of us is not what he knew we would do. Rather, the basis of election is to be found in God. This follows from three considerations: (1) foreknowledge likely means something more than prescience, (2) if election were based on God’s foreknowledge of man’s free choice then man would ultimately have some ground to boast, and (3) Scripture states that the basis of election is God’s own free decision.
2. Positively—What the basis of election is.
What then is the basis of His choice of us if it is not based on our merit or foreseen faith?
· Romans 11:5–6 “In the same way then, there has also come to be at the present time a remnant according to God’s gracious choice. But if it is by grace, it is no longer on the basis of works, otherwise grace is no longer grace.
· Ephesians 1:4–6 “…He chose us in Him before the foundation of the world, that we would be holy and blameless before Him. In love He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will,12 to the praise of the glory of His grace, which He freely bestowed on us in the Beloved.”
· Ephesians 1:9–12 He made known to us the mystery of His will, according to His kind intention which He purposed in Him with a view to an administration suitable to the fullness of the times, that is, the summing up of all things in Christ, things in the heavens and things on the earth. In Him also we have obtained an inheritance, having been predestined according to His purpose who works all things after the counsel of His will, to the end that we who were the first to hope in Christ would be to the praise of His glory.
· 2 Timothy 1:9 who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity,
The clearest and most exhaustive defense of God being the sole basis for election is found in Romans 9.
Romans 9:11–16 “For though the twins were not yet born and had not done anything good or bad, so that God’s purpose according to His choice would stand, not because of works but because of Him who calls, 12 it was said to her, "THE OLDER WILL SERVE THE YOUNGER." 13 Just as it is written, "JACOB I LOVED, BUT ESAU I HATED." 14 What shall we say then? There is no injustice with God, is there? May it never be! 15 For He says to Moses, "I WILL HAVE MERCY ON WHOM I HAVE MERCY, AND I WILL HAVE COMPASSION ON WHOM I HAVE COMPASSION." So then it does not depend on the man who wills or the man who runs, but on God who has mercy.
Paul establishes that the promises of God have not failed by arguing that God never intended for all of the people of the nation Israel to be a part of the true spiritual body of the redeemed. As a result, genealogical descent from Abraham did not guarantee anyone the favor of God. Rather, the children of promise (cf. Gal. 4:28) were regarded as the true descendants of Abraham (v. 8; cf. Gal. 3:9, 16, 29).
At this point Paul seeks to demonstrate and defend that it was God’s free choice that was responsible for whether or not one was a child of promise. He brings in the example of Jacob and Esau. Although Esau was the older and was the expected recipient of the blessings of his father, God wanted to demonstrate His freedom by choosing the younger Jacob to be the recipient of these privileges.13 The first thing Paul argues is that this election took place before they were born. The implication of this statement is that God did not take into account the merit or demerit of these twins, but that is not a necessary implication, so Paul goes one step further. He adds that this election took place before they had done anything good or evil. Obviously if they were not born yet, they had not done any good or evil. Paul’s point seems to be that no foreknown good or evil in the children was taken into consideration in choosing one and rejecting the other. The reason God elects on this basis is so that His purpose might stand, and so that it is not based on (foreknown) works but solely on the one who calls.
But if this is so, then there seems to be injustice with God. This is the very question that Paul raising in anticipation of what people will think of what he has just taught. If God chooses some to be saved and rejects others unconditionally (i.e., without taking there merit or demerit into consideration), then how can God be considered a just God? Paul’s response is an emphatic denial (μὴ γένοιτο) of any such calling into question of God’s justice. In responding to this question, Paul quotes from Exodus 33:19 that God is free to show mercy and compassion to anyone He chooses to. The reason is that mercy is by nature undeserved, so that no one can claim that he deserves it. Therefore if God has mercy on one but not on another, He has treated none with injustice. Paul summarizes his argument by saying that man’s exercising his will or exerting his effort has nothing to do with God showing mercy. God’s dispensing of mercy is totally free and irrespective of anything in man.
D. The purpose of election
So God has from eternity chosen certain individuals to a certain salvation not on the basis of his own faith or merits but solely on the basis of His and free, sovereign, and good purpose. But why? Why has God chosen us to be saved? What was His purpose, His goal?
1. Our holiness
The first answer to that question is to be found in Ephesians 1:4, “…He chose us in Him before the foundation of the world, that we would be holy and blameless before Him.” God chose a people for Himself to make them holy. But why? This is does not go deep enough. Why did God want to a holy people?
One text that helps us unfold the answer to this question is Romans 8:29, “For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren.”
So his goal in election and predestination was to make a holy people, that is, a people who are conformed to the image of Christ. He wanted an innumerable multitude of people who would reflect the very nature of Christ. And the reason that He wanted to do this is so that Christ would be seen to be the preeminent one and would receive the glory due unto His name.
2. His glory
So the ultimate goal then of election is the manifestation of the infinite worth of the glory of God. Peter puts it this way: “But you are A CHOSEN RACE, A royal PRIESTHOOD, A HOLY NATION, A PEOPLE FOR God’s OWN POSSESSION, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light” (1 Pet. 2:9).
Paul makes this same point abundantly clear in the opening chapter of Ephesians.
· Ephesians 1:4–6 …He chose us in Him before the foundation of the world…having predestined us to adoption as sons through Jesus Christ to Himself… to the praise of the glory of His grace.
· Ephesians 1:11–12 …we have obtained an inheritance, having been predestined according to His purpose who works all things after the counsel of His will, to the end that we who were the first to hope in Christ would be to the praise of His glory.14
God desired to magnify Himself through the display of the greatness of His grace and the freeness of His favor. By electing people unconditionally, He removes any ground for the saved to boast in their salvation. God’s glory is at the very heart of election.
· 1 Corinthians 1:26–31 For consider your calling, brothers: not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth. But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no human being might boast in the presence of God. He is the source of your life in Christ Jesus, whom God made our wisdom and our righteousness and sanctification and redemption. 31 Therefore, as it is written, "Let the one who boasts, boast in the Lord."
God has so planned salvation in such a way that no make can make any claim on it, and even if he could, he is unable to attain to it. God has chosen a foolish message and unlikely recipients to magnify the greatness of His free and sovereign grace.15 In so doing he has removed any ground of boasting from man, preserving it all for Himself. For surely it is by His choice and His doing that we are saved. Let us glory in the Lord.
So salvation, from its very origin in the plan and purpose of God, is ultimately not about man but about God and Him receiving the glory and praise that belongs to Him.
IV. Election applied – the practical implication of election
So often this doctrine has been abused, ignored, and even attacked. Of those who consent that it is a teaching of Scripture, many do not regard it as having any practical value. They see it as dead and divisive theology, lacking any practical significance. The state of this doctrine in the church is sad indeed. What God has intended for the benefit of the church has become a cause of great strife and division. Election has received this bad name because of the abuse it has received by being misapplied. In each case, part of the truth is being grasped onto to the neglect of other clear statements of Scripture. Faulty logical conclusions are drawn, and Scripture is denied. We must guard against the abuses of such a precious doctrine and seek to reestablish this doctrine to the place that it belongs.
A. Abuses
1. Election should not lead one to be less zealous about evangelism.
Unfortunately many so-called Calvinists have quenched the zeal for evangelism by their distorted and unbiblical logic that if God has chosen people to be saved, then means are not essential to accomplishing that salvation. Such reasoning is clearly flawed. The God who has ordained the end (the salvation of the elect) has also ordained all the necessary means to its accomplishment (the preaching of the gospel and belief in it). The Scripture makes it abundantly clear that there is no salvation apart from hearing and believing the gospel.16
· Romans 10:12–15 12 For there is no distinction between Jew and Greek; for the same Lord is Lord of all, abounding in riches for all who call on Him; for "WHOEVER WILL CALL ON THE NAME OF THE LORD WILL BE SAVED." How then will they call on Him in whom they have not believed? How will they believe in Him whom they have not heard? And how will they hear without a preacher? How will they preach unless they are sent? Just as it is written, "HOW BEAUTIFUL ARE THE FEET OF THOSE WHO BRING GOOD NEWS OF GOOD THINGS!"
So the preaching of the gospel and faith in that gospel is absolutely essential to the salvation of all the elect.
2. Election should not lead one to only offer the gospel to only some.
Some are not totally passive about evangelism, but reserve the invitations to repent and believe the gospel to those who have evidenced their election by regeneration. Thus the gospel is not freely offered to all without discrimination. Apart from the issue of the precise relationship between regeneration and faith, the NT nowhere limits the invitations for salvation to a specific group.17 No where do we find commands not to preach the gospel to certain people. To the contrary, there are clear commands to preach the gospel indiscriminately to all.
Matthew 28:18–20 And Jesus came up and spoke to them, saying, "All authority has been given to Me in heaven and on earth. 19 "Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 20 teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age."
Luke 24:46–47 and He said to them, "Thus it is written, that the Christ would suffer and rise again from the dead the third day, and that repentance for forgiveness of sins would be proclaimed in His name to all the nations, beginning from Jerusalem.
Acts 17:30–31 “Therefore having overlooked the times of ignorance, God is now declaring to men that all people everywhere should repent, because He has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead.”
Every single individual owes to God His love, obedience, and faith. The gospel claims can be extended to each person on that basis.
3. Election should not lead one to think he need not believe.
Whether one is elect or not is only knowable after conversion. So this doctrine should not be a hindrance to belief. Rather, the sinner should realize his sinful condition and his need of Christ and obey the commands and invitations to repent and believe. After one does believe, then he can be assured of his election. So no one should use this as an excuse for not responding to the gospel. The reason for not coming is a sinful refusal to believe.
Matthew 11:28–30 "Come to Me, all who are weary and heavy-laden, and I will give you rest. "Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and YOU WILL FIND REST FOR YOUR SOULS. "For My yoke is easy and My burden is light."
John 6:37 "All that the Father gives Me will come to Me, and the one who comes to Me I will certainly not cast out.
4. Election should not lead one to be less zealous about sanctification.
Some have attempted to minimize the seriousness of their sin because of God’s sovereignty in election. They reason (wrongly) that if a man is one of the elect, then what he does has no influence on what his spiritual state will be. Thus sin is regarded as not being offensive to God and all incentive for a diligent struggling and fighting for growth and sanctification is eliminated. The primary problem with this reasoning is that it is this very holiness that is regarded as non-essential is one of the primary evidences of one’s election. So if the holiness is missing, then so is the election. Apart from this, there are very clear commands in Scripture making sanctification an essential part of the Christian life, and even a necessary condition for entrance into heaven.
Philippians 2:12–13 So then, my beloved, just as you have always obeyed, not as in my presence only, but now much more in my absence, work out your salvation with fear and trembling; for it is God who is at work in you, both to will and to work for His good pleasure.
Hebrews 12:14 Pursue peace with all men, and the sanctification without which no one will see the Lord.
5. Election should not lead one to doubt and loss of assurance.
It is not uncommon for those who are first presented with the truth of unconditional election to have some doubt and ponder, “What if I am not one of the elect?” But this stem not from a proper understanding of the doctrine, but a faulty understanding and misapplication of it.
6. Election should not lead one to be puffed up in a spiritual elitism.
Far from being prideful, the elect of God should be the humblest people in the world. Rather than establishing any basis for boasting, unconditional election totally removes every last reason to be arrogant. It is conditional election that leaves for man a reason to boast in his salvation.
B. Proper uses
1. Election is the foundation of confidence in the success of evangelism.
Far from being a deterrent to evangelism, the doctrine of election provides a solid foundation for it. The one who is confident in the election of God will have every reason to believe that his efforts will be successful.
2 Timothy 2:10 For this reason I endure all things for the sake of those who are chosen, so that they also may obtain the salvation which is in Christ Jesus and with it eternal glory.
Titus 1:1 Paul, a bond-servant of God and an apostle of Jesus Christ, for the faith of those chosen of God and the knowledge of the truth which is according to godliness,
Paul’s zeal for evangelism was rooted in the fact of election, not in spite of it.
Acts 18:9–10 And the Lord said to Paul in the night by a vision, "Do not be afraid any longer, but go on speaking and do not be silent; for I am with you, and no man will attack you in order to harm you, for I have many people in this city."
Knowledge that God has an elect people to save should give boldness to the preacher of the gospel.
John 10:16 "I have other sheep, which are not of this fold; I must bring them also, and they will hear My voice; and they will become one flock with one shepherd.
Here is a beautiful juxtaposition of urgency and certainty. Jesus must bring them in. They are not going to come on their own. And presumably, it is this same work that he is still accomplishing through His church, so that we bear a responsibility in this work and share in the sense of its urgency. But urgency and responsibility to do take away at all from the certain success that Jesus will accomplish.
Matthew 16:18–19 "I also say to you that you are Peter, and upon this rock I will build My church; and the gates of Hades will not overpower it. 19 "I will give you the keys of the kingdom of heaven; and whatever you bind on earth shall have been bound in heaven, and whatever you loose on earth shall have been loosed in heaven."
Jesus makes this point quite beautifully in Matthew 16. His work of building his church is a work which he accomplishes through the church, yet there is absolutely nothing that can stop the invincible purpose of God, not even the all the combined hosts of hell. What a powerful incentive for world evangelism!
2. Election is the basis for pursing holiness.
God has chosen a people in order to make them holy. This doctrine then is the foundation for diligently pursuing Christlikeness.
· Colossians 3:12–13 12 So, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience; 13 bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you.
Paul gives a long list of exhortations and commands to the people that they are to manifest in their lives, and he does by arguing that this is the natural response to being the elect of God. Because God has chosen you because He has loved you and because He has chosen you to be holy, you must pursue sanctification.
· Ephesians 1:4 According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:
3. Election is the foundation for our assurance, hope, and stability.
a. Provides for assurance
God does not intend for knowledge of one’s election to be kept a secret and be unknowable. To the contrary, Paul says that he knows the election of the Thessalonians. If Paul new it, then presumably they could as well.
· 1 Thessalonians 1:2–10 We give thanks to God always for all of you, making mention of you in our prayers; constantly bearing in mind your work of faith and labor of love and steadfastness of hope in our Lord Jesus Christ in the presence of our God and Father, knowing, brethren beloved by God, His choice of you; for our gospel did not come to you in word only, but also in power and in the Holy Spirit and with full conviction; just as you know what kind of men we proved to be among you for your sake. You also became imitators of us and of the Lord, having received the word in much tribulation with the joy of the Holy Spirit, so that you became an example to all the believers in Macedonia and in Achaia. For the word of the Lord has sounded forth from you, not only in Macedonia and Achaia, but also in every place your faith toward God has gone forth, so that we have no need to say anything. For they themselves report about us what kind of a reception we had with you, and how you turned to God from idols to serve a living and true God, and to wait for His Son from heaven, whom He raised from the dead, that is Jesus, who rescues us from the wrath to come.
The elect can know they have been chosen by the change that God brings about in their life. And diligently pursuing this change and seeing God accomplishing it by His grace, knowledge of one’s election can be attained. But knowledge of one’s election does not come through passivity, but by actively manifesting the fruits of election.
· 2 Peter 1:10–11 Therefore, brethren, be all the more diligent to make certain about His calling and choosing you; for as long as you practice these things, you will never stumble; 11 for in this way the entrance into the eternal kingdom of our Lord and Savior Jesus Christ will be abundantly supplied to you.
b. Produces stability and hope
Flowing right out of this assurance is an unshakable hope and stability of soul that allows the Christian to go through the most uncertain and trying circumstances.
· Romans 8:28–39 28 And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose. 29 For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren; 30 and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified. 31 What then shall we say to these things? If God is for us, who is against us? 32 He who did not spare His own Son, but delivered Him over for us all, how will He not also with Him freely give us all things? 33 Who will bring a charge against God’s elect? God is the one who justifies; 34 who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, who also intercedes for us. 35 Who will separate us from the love of Christ? Will tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? 36 Just as it is written, "FOR YOUR SAKE WE ARE BEING PUT TO DEATH ALL DAY LONG; WE WERE CONSIDERED AS SHEEP TO BE SLAUGHTERED." 37 But in all these things we overwhelmingly conquer through Him who loved us. 38 For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, 39 nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.
Paul used this very doctrine to calm the trouble Thessalonians who were being persecuted and uncertain about the coming of the Lord.
· 2 Thessalonians 2:13–17 13 But we should always give thanks to God for you, brethren beloved by the Lord, because God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth. 14 It was for this He called you through our gospel, that you may gain the glory of our Lord Jesus Christ. 15 So then, brethren, stand firm and hold to the traditions which you were taught, whether by word of mouth or by letter from us. 16 Now may our Lord Jesus Christ Himself and God our Father, who has loved us and given us eternal comfort and good hope by grace, 17 comfort and strengthen your hearts in every good work and word.
This comfort of soul and stability comes through knowledge of electing love.
4. Election is the source of true humility and God-glorifying exultation.
To be the object of God’s free grace and electing love is not something to pridefully boast about but something to humbly and joyfully exult in.
a. Election removes boasting in self and produces humility.
· 1 Corinthians 1:26–29 For consider your calling, brethren, that there were not many wise according to the flesh, not many mighty, not many noble; but God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong, and the base things of the world and the despised God has chosen, the things that are not, so that He may nullify the things that are, so that no man may boast before God.
This passage is one of the clearest that states negatively why God has designed salvation the way He has. He chooses a foolish message and unlikely recipients “so that no man may boast before God” (v. 29). No individual has any claim to God’s salvation, nor did he do anything (that God did not first cause) to receive that salvation. The result is that Christians should be filled with a humble gratitude as they often reflect upon that fact that they would still be pursuing sinfulness had God not chosen them and saved them.
b. Election makes God the source of all of our boasting and gratitude.
Positively stated, God has chosen us to that He might be our only boast, that He might receive the unceasing and joyful praise and thanksgiving of His people.
· 1 Corinthians 1:30–31 30 But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption, 31 so that, just as it is written, "LET HIM WHO BOASTS, BOAST IN THE LORD."
By God’s design and by His effecting that plan in time is Jesus Christ our all in all. And it is so that we might boast in the Lord and His free grace alone.
· Ephesians 1:4–6 “Just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him. In love He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will, to the praise of the glory of His grace, which He freely bestowed on us in the Beloved.”
· Ephesians 1:11–12 “Also we have obtained an inheritance, having been predestined according to His purpose who works all things after the counsel of His will, to the end that we who were the first to hope in Christ would be to the praise of His glory.”
The whole plan of salvation has as its ultimate to design to bring all the hosts of heaven into continual praise for God’s wonderful grace and wisdom (cf. 1:13–14; 2:4–7; 3:8–11)
Notice how Paul acknowledged salvation as belonging to God alone as he continually thanked Him for choosing and for saving. We thank people for what they do, not for what someone else does.
· 1 Thessalonians 1:2–4 “We give thanks to God always for all of you, making mention of you in our prayers… [because we are] knowing, brethren beloved by God, His choice of you.”
· 2 Thessalonians 2:13 “But we should always give thanks to God for you, brethren beloved by the Lord, because God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth.”
Conclusion: This doctrine of election is hardly a minor or peripheral teaching of Scripture. It can be found explicitly or implicitly in nearly every book of Scripture. And in spite of the common misperceptions of it, election was never intended to be the source of debate and strife and doubt and confusion. God has so designed salvation and so revealed that design to us in the Scripture so that we might find great hope and assurance for our souls, so that there might be great incentive to pursue holiness, so that we might be a humble people who exalt in God, and so that we might have great confidence in the success of the great commission. O that the doctrine of God’s free and gracious election would be restored to its rightful place in the church, to the praise of the glory of His grace.
Notes
1. Cf. Matt. 25:32–33; Luke 15:4–6 John 21:16–17; Heb. 13:20; 1 Pet. 2:25. ↩
2. This concept is probably rooted in what some have called the covenant of redemption, which we may find a hint of in Psalm 2:7–8, “I will surely tell of the decree of the LORD: He said to Me, ‘You are My Son, Today I have begotten You. Ask of Me, and I will surely give the nations as Your inheritance, And the very ends of the earth as Your possession.’” ↩
3. There is a textual variant here concerning whether ᾧ or οὕς is the true reading. ↩
4. The same textual difficulty occurs in this verse as well. ↩
5. That God has a spiritual children as opposed to those who are of their Father the devil has its foundations in Gen. 3:15 where the seed of the serpent is set over against the seed of the women. Likely, this is a reference to election and reprobation. The seed the serpent is apparently what Jesus is referring to in John 8:44, “You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature, for he is a liar and the father of lies.” ↩
6. Whether this is in addition to or in place of a reference to national Israel must be decided elsewhere. ↩
7. See Appendix One for further passages. ↩
8. See also Romans 9:10–13 “And not only this, but there was Rebekah also, when she had conceived twins by one man, our father Isaac; for though the twins were not yet born and had not done anything good or bad, so that God’s purpose according to His choice would stand, not because of works but because of Him who calls, 12 it was said to her, ‘THE OLDER WILL SERVE THE YOUNGER.’ Just as it is written, ‘JACOB I LOVED, BUT ESAU I HATED.’” ↩
9. See also Revelation 13:8 (“All who dwell on the earth will worship him, everyone whose name has not been written from the foundation of the world in the book of life of the Lamb who has been slain.”) and Revelation 17:8 (“And those who dwell on the earth, whose name has not been written in the book of life from the foundation of the world, will wonder when they see the beast, that he was and is not and will come.”). ↩
10. Of the other three NT occurrences, two of them do fit the meaning “to know beforehand” (Acts 26:5; 2 Pet. 3:17), while the other fits better with this fuller, more pregnant meaning (Rom. 11:2). The noun form, πρόγνωσις, is the word that occurs in 1 Peter 1:2. It has one other NT occurrence in Acts 2:23 (…this Man, delivered over by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put Him to death.), where arguably the meaning is beyond mere prescience. ↩
11. See also Ps. 144:3; Nah. 1:7; John 17:3; 2 Tim. 2:19. ↩
12. The Greek is κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ, which emphasizes the freeness of God in His decision. He chose because He wanted to. ↩
13. While individual election to salvation may not be the primary issue at hand, it is clear from the context that Paul is dealing with the election of individuals to salvation. Most likely then, God’s choice of Jacob included a choice to salvation. ↩
14. Paul emphasizes the same thing a third time, although it is not explicitly connected to election. Ephesians 1:13–14 “In Him, you also, after listening to the message of truth, the gospel of your salvation—having also believed, you were sealed in Him with the Holy Spirit of promise, who is given as a pledge of our inheritance, with a view to the redemption of God’s own possession, to the praise of His glory.” ↩
15. The use of the neuter instead of the expected masculine emphasizes the character of those chosen rather than their personhood. It is probably also used to include not only the recipients but the means, namely, the message of a crucified Messiah. ↩
16. The possible exceptions to this are infants and those who are mentally impaired. The Scripture does not deal with this issue explicitly, so we cannot be dogmatic. For those who are capable of normal mental process, the Scripture seems to leave no other option than believing the message of the gospel. ↩
17. This is not entirely true, for the gospel message is not for the self-righteous who do not see themselves as sinners in need. There must be an acknowledgement of one’s need before one can be a candidate for salvation. Neither is the gospel for those who will not repent and believe. But this deals with the receiving not the preaching of it. ↩