Continuing with our examination of the doctrine of election, the following sermon is a helpful summary and overview.
Continuing with our examination of the doctrine of election, the following sermon is a helpful summary and overview.
Continuing on with our look at the “U” from the T.U.L.I.P. commonly associated with Calvinism, we have already looked at a general introduction to the doctrine of unconditional election and have pointed out that the Scripture uses different words to convey the idea of election, i.e., elected, chosen, predestined, foreknowledge, before the foundation of the world. We must now pause and examine how a few of these words actually have a nuanced distinction that is helpful for understanding better the doctrine of election.
First is foreknowledge. Foreknowledge is often confused and taken to mean simply knowledge beforehand, i.e. that God knows some information or facts beforehand (Acts 26:5; 2 Peter 3:17). As it is applied to election, the Arminian argument takes foreknowledge to mean that God sees a person’s faith beforehand, via foreknowledge, and elects them on the basis of their foreseen faith. Simply stated, God’s foreknowledge is of a person’s faith before it is exercised in time and space. But that is not what foreknowledge means in the context of divine election. God’s knowledge of events beforehand falls within His omniscience, so in one sense He certainly does have “foreknowledge” or knowledge beforehand that events will happen, but this is because He has ordained them to happen. He does not look down a narrow corridor of time to see what events will take place, He foreordains those events. This is the sovereignty of God.
Therefore, we can begin to see how the Arminian view assumes that God is limited both in His sovereignty and on the basis of a timescale, like we are, as though some new information regarding a person’s future faith had at one time occurred to God. But God transcends time and is not limited in His knowledge to specific time-based events. The thought never occurred to God that a person would believe, He has always known that. He is the Alpha and Omega, determining the beginning from the end.
To see foreknowledge in context, let’s look briefly at Romans 8:29 and 1 Peter 1:1-2;20.
“For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers.” Romans 8:29
Remember that the Arminian argument from above stated that God’s foreknowledge was of a person’s faith, that He sees the future and knows whether or not a person will exercise faith in Him and then “elects” them on that basis. Here, however, God’s foreknowledge is not in any way related to a person’s faith, but is instead intimately related to a person, “whom” He foreknew. The idea being conveyed here is not of general knowledge of facts, but a relational knowledge. The following verses are helpful uses of this intimate, relational knowledge:
Note the contrasts here:
To put this in terms of a human example (that will certainly collapse at some point in the analogy), my wife and I are expecting a baby boy. My knowledge of this fact is not simply general in knowing that this son will come, but it is an intimate knowledge. I am his father, I named him, I have seen him before he has been born and I love him; he is my son…now…even before his first breath. This is the idea that God conveys to Jeremiah in Jer. 1:5. Though our friends may also be expecting a child, my knowledge of the birth of that baby is not the same as the knowledge of my own. In a similar, yet divine and infinite way, God has intimate eternal knowledge, which the Bible calls foreknowledge (or fore-love) of His own children. John Murray helpfully defines the use of foreknowledge from the Romans 8 passage as, “It means ‘whom he set regard upon’ or ‘whom he knew from eternity with distinguishing affection and delight’ and it is virtually equivalent to ‘whom he foreloved’”
The second example, from 1 Peter 1:1-2; 20, shows how the Apostle Peter uses the word foreknowledge in relation to the elect exiles and then in terms of Christ (vs. 20) who was foreknown before the foundation of the world. Does that foreknowledge mean that God looked down the corridor of time and saw Christ’s faith and elected Him? Certainly not, that would be nonsensical. It has more to do with Isaiah 42:1
“1To those who are elect exiles of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, 2 according to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience to Jesus Christ and for sprinkling with his blood: May grace and peace be multiplied to you.”
20 He was foreknown before the foundation of the world but was made manifest in the last times for the sake of you” 1 Peter 1:1,2; 20
Next is the word predestined or predestination. Strong’s defines the Greek word for predestined as 1. To predetermine, decide beforehand 2. In the NT of God decreeing from eternity 3. To foreordain, appoint beforehand. We can see the distinction between foreknowledge and predestination from the Romans 8:29 passage above, but their action is linked together. In this context, they do not mean the same thing, but refer to essentially the same event. While foreknowledge refers to an intimate personal relationship, predestined refers to the ordained plan of God for that individual person. Note the passage from Romans 8:29 again, “For those whom he foreknew he also predestined to be conformed to the image of his Son” Here predestination is conformity to the image of Christ. Foreknowledge is the cause, predestination is the plan to bring about the effect of conformity to Christ.
Does predestination to the conformity of Christ happen for everyone? No, only to whom God has foreknown. Notice the order of events in the golden chain of redemption that unfold in the verse that follows: “30 And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.” Romans 8:30 In some sense, foreknowledge must precede predestination, which was followed by the outward calling of the Spirit, the justification by Christ, and the certain glorification that will come in eternity with Christ. The predetermined plan of God unfolded in the calling, justification, and glorification of saints whom He foreknew.
A further example may be seen in the Apostle Paul’s use of predestined in the following passage from the epistle to Ephesians:
“3 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, 4 even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love 5 he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will, 6 to the praise of his glorious grace, with which he has blessed us in the Beloved. 7 In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, 8 which he lavished upon us, in all wisdom and insight 9 making known to us the mystery of his will, according to his purpose, which he set forth in Christ 10 as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth.
11 In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will, 12 so that we who were the first to hope in Christ might be to the praise of his glory. 13 In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, 14 who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.”
Finally, a third use of predestined, this time in relationship to the crucifixion of Christ on the cross, “27 for truly in this city there were gathered together against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, 28 to do whatever your hand and your plan had predestined to take place.” Acts 4:27-28
That God unfolds His plan on the basis of predetermination or predestination is simply undeniable, as seen in several passages listed below. Therefore, that God saves on the basis of predestination should not be a surprise, as it is consistent with His character, how He fulfills His own prophecies, and how He brings His plan of redemption to fruition.
Lastly, we arrive at election proper having already devoted much space to the similar concept of foreknowledge and predestination. Election simply refers to God’s choice of certain individuals unto salvation. It is more closely related to the Bible’s use of chosen, than are the other two terms and this is where the heart of the objection lies. While the argument laid out for the understanding of foreknowledge may receive some push back, and the definition of predestination perhaps less so, the opposition is no doubt most concentrated on the meaning of election. Election or references to the elect is actually much more commonly used than the other two terms and many times it even seems that its meaning is already understood, especially by the recipients of Paul’s epistles. The uses are below:
The relationship between foreknowledge, predestination, and election is one of similarity, but also distinction. Understanding the terms that the Bible uses in the context that it uses them will go a long way towards untangling any webs of confusion that may develop when attempting to understand God’s sovereign, divine election.
Next, Lord willing, will begin looking at some common objections.
 John Murray Romans vol. 1 pg. 317
There is so much more that could be said regarding the nature of mankind’s total depravity, or what we’ve more accurately termed total inability, than what I’ve managed to write in the last few posts. As a reiteration, man’s total inability does not mean that he lacks free will, as is so often the pejorative argument. It simply means that because of his fallen nature, corruption, and slavery to sin that his natural desires would never motivate him to make a choice of following the God of all the universe in humble submission. Indeed, he cannot. If you’re unfamiliar with this, below are several links to posts I’ve written recently that help summarize this important concept of man’s sinfulness:
That being said, our discussion here now progresses to the second major point of Calvinism. In order for this to even begin to penetrate our hearts and minds, we must first understand the Sovereignty of the Holy God, which you can read about (here: God’s Sovereignty) and the aforementioned inability of man. These two points combine to ask and answer the question, “Who then can be saved?”
To see the doctrine of election summarized alongside it’s Arminian opposition, recall the table below:
|THE “FIVE POINTS” OF
|THE “FIVE POINTS” OF
God’s choice of certain individuals unto salvation before the foundation of the world was based upon His foreseeing that they would respond to His call. He selected only those whom He knew would of themselves freely believe the gospel. Election therefore was determined by or conditioned upon what man would do. The faith which God foresaw and upon which He based His choice was not given to the sinner by God (it was not created by the regenerating power of the Holy Spirit) but resulted solely from man’s will. It was left entirely up to man as to who would believe and therefore as to who would be elected unto salvation. God chose those whom He knew would, of their own free will, choose Christ. Thus the sinner’s choice of Christ, not God’s choice of the sinner, is the ultimate cause of salvation.
God’s choice of certain individuals unto salvation before the foundation of the world rested solely in His own sovereign will. His choice of particular sinners was not based on any foreseen response or obedience on their part, such as faith, repentance, etc. On the contrary, God gives faith and repentance to each individual whom He selected. These acts are the result, not the cause God’s choice. Election therefore was not determined by or conditioned upon any virtuous quality or act foreseen in man. Those whom God sovereignly elected He brings through the power of the Spirit to a willing acceptance of Christ. Thus God’s choice of the sinner, not the sinner’s choice of Christ, is the ultimate cause of salvation.
I’ve highlighted several of the more noteworthy parts of each position. As previously mentioned, the foundation for Calvinistic doctrine of election is based upon the sovereignty of God and subsequently the inability of man. The majority of those within the Arminian camp would agree that God is sovereign and would likewise agree that man cannot save himself, however when the discussion turns to the meaning of the Bible’s use of election, or other similar terms such as chosen, predestined, foreknowledge, and before the foundation of the world, it seems both of those previous pillars are forgotten. Look again at the Arminian doctrine of conditional election set forth above and note how it is dependent upon man’s choice of God. However, if we are to properly understand the effects of the fall on man, their enslavement to sin, and their total inability as expounded in the posts listed above, then how can we arrive at a position that supports man’s free (libertarian) choice of God?
Instead of the inconsistency in forgetting the pillars of sovereignty and inability, if we more consistently built upon them, we would in turn look toward the doctrine of election to answer our question of how it is that man can be saved. This isn’t a highbrow, top cookie shelf doctrinal position for only theologians to discuss. Instead, this is a pervasive doctrine that is unfolded on the pages of God’s holy, inerrant Scripture from both the Old to the New Testament and its purpose is for the glory of God and that His saints might understand that salvation is all a work of grace and take comfort and assurance in that.
Likewise, it should give comfort to the unbeliever who thinks that he or she is too far gone, too sinful for God to save; as though His arm were shortened by man’s sin. Instead, because salvation is entirely a work of God from beginning to end, even the chief of sinners may find grace in their time of need and then glory in the provision of a holy, merciful God.
God’s sovereign choice in Scripture may be seen in several different ways:
First, and I should point out that all thoughts of election should proceed from this example, God has elected Christ as His “Chosen One”. This might sound a little odd at first, but it is precisely what the Scriptures say, i.e. Luke 9:35. Christ is God’s chosen or Anointed One through Whom the plan of redemption is accomplished. This election of Christ is fundamental towards understanding how believers are in union with Christ. A point which we will hopefully take up in another post.
Secondly, we see God’s election of particular angels. “ I charge you, in the sight of God and Christ Jesus and the elect angels, to keep these instructions without partiality, and to do nothing out of favoritism.” 1 Timothy 5:21 This becomes most evident in the Garden as Satan, the fallen, rebellious angel seeks to undo the creative work of God. This would mean that Satan and His rebellious angelic beings were not part of God’s electing purposes and it was therefore in accordance with His predetermined plan that they should be cast into the lake of fire at the final judgment.
Next we see a distinction in the Garden between the seed of the woman and the seed of the serpent as a consequence of the curses levied after the fall (Genesis 3:15). This theme of opposition between the seed of the woman and the seed of the serpent is one that Scripture builds upon throughout its pages. We won’t examine this in detail at this point, though we need to bear in mind that from the very genesis of Scripture, election was at the forefront of God’s redemptive plan. (for more on this, Jim Hamilton has written an excellent essay, though technical, which you can read here: Skull Crushing Seed of the Woman)
Fourth, and perhaps most obvious and less controversial, is the choice of Israel as a nation seen in Deuteronomy 7:6-8
“6 For you are a people holy to the Lord your God. The Lord your God has chosen you to be a people for his treasured possession, out of all the peoples who are on the face of the earth. 7 It was not because you were more in number than any other people that the Lord set his love on you and chose you, for you were the fewest of all peoples, 8 but it is because the Lord loves you and is keeping the oath that he swore to your fathers, that the Lord has brought you out with a mighty hand and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt.”
Clearly God chose Israel from among the nations. Through His call to Abraham He created for Himself a people that would be His own possession. He did not choose the Midianites, nor the Amorites, nor the Edomites, nor Egyptians, but the Israelites out of His sovereign free will.
It is important to make a distinction here that although God chose Israel corporately from among the other nations we have no indication that this was election unto salvation, i.e. that every member of that chosen nation was saved. In fact, all evidence points to the contrary. The important thing to note here is the why. In other words, why did God choose them and not another nation. This is important because God’s principle of election here is operating under the same principle as His election unto salvation that develops more fully in the New Testament, namely that God has chosen a people out of His sovereign choice.
Taking this a step further, as A.W. Pink helpfully points out, God has exerted His divine election within this corporate body of national Israel specifically, “an election within an election; or, in other words, God had a special people of His own from among the nation itself.” We see this explicitly stated in Romans 9:4-8
“4 They are Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises. 5 To them belong the patriarchs, and from their race, according to the flesh, is the Christ, who is God over all, blessed forever. Amen.
6 But it is not as though the word of God has failed. For not all who are descended from Israel belong to Israel, 7 and not all are children of Abraham because they are his offspring, but “Through Isaac shall your offspring be named.” 8 This means that it is not the children of the flesh who are the children of God, but the children of the promise are counted as offspring.”
And Romans 11:1-5
“I ask, then, has God rejected his people? By no means! For I myself am an Israelite, a descendant of Abraham, a member of the tribe of Benjamin. 2 God has not rejected his people whom he foreknew. Do you not know what the Scripture says of Elijah, how he appeals to God against Israel? 3 “Lord, they have killed your prophets, they have demolished your altars, and I alone am left, and they seek my life.” 4 But what is God’s reply to him? “I have kept for myself seven thousand men who have not bowed the knee to Baal.” 5 So too at the present time there is a remnant, chosen by grace.”
These passages provide a helpful affirmation that God’s divine choice of national Israel was not unto salvation, but that within this corporate body were a remnant whom God had chosen by grace. This is election unto salvation.
Which leads us to our final point, and the point at which objectors to divine election begin to squirm uneasily, namely God’s divine election of people unto salvation. This can be observed in the following verses:
This list does not include the equally numerous passages that allude to God’s sovereign choice in election. Election does not fully answer the “How” but it does answer the “Who” in the question we’ve been asking, “Who then can be saved. With man this is impossible, but with God all things are possible.” (Matthew 19:25-26) Though we may rest assured that only God knows whom He has chosen and we should therefore preach the Gospel indiscriminately to all. As Charles Spurgeon has written,
“Our Savior has bid us preach the Gospel to every creature. He has not said, “Preach it only to the elect.” And though that might seem to be the most logical thing for us to do, yet, since He has not been pleased to stamp the elect on their foreheads, or to put any distinctive mark upon them, it would be an impossible task for us to perform! Therefore when we preach the Gospel to every creature, the Gospel makes its own division and Christ’s sheep hear His voice and follow Him. It is unnecessary to stop the ears of other sheep, or to try to prevent your voice from travelling where other sheep are found—only the true sheep of Christ will recognize His voice in the Gospel message, or be obedient to it. Therefore, let not your zeal be repressed by any doctrinal views, however sound, for, depend upon it, sound Doctrine is never inconsistent with obedience to the command to preach the Gospel to every creature. Sound precept and sound Doctrine must agree!”
Unconditional election is the outworking of God’s predetermined plan of redemption. In other words, those whom He has chosen before the foundation of the earth will indeed come to salvation by grace through faith and repentance. None will be lost; none will be forgotten. God is the Seeker of His lost sheep and He will save every sheep for whom He searches.
In the next few posts, I’ll hopefully be able to write more about this in a clear, succinct way and address common misconceptions and objections.
 Curtis C. Thomas and David N. Steele, The Five Points of Calvinism (1974: P&R: Philadelphia, Pa.), 16-17.