The Bible Doctrine Of Election
By (1827-1888) THE CALVINISTIC THEORY 1.) THEORY STATED - The theory of Calvinists
as to election is that God (not man) of His own purpose (in accordance
with His will, and not from any obligation to man, nor because of any
will of man), has from eternity (the period
of God’s action, not in time in which man acts), determined to save (not has actually saved, but simply determined so
to do, and to save, not merely to confer gospel or church privileges
upon) a definite number of mankind (not the whole race, nor indefinitely merely some of
them, nor indefinitely a certain proportionate part; but a definite
number), as individuals (not the whole or part of the race, nor of a nation,
nor of a church, nor of a class, as of believers or the pious; but
individuals), not for or because of any merit or work of theirs, nor of any value to Him of them (not for their good works, or their holiness, or excellence,
or their faith, or their spiritual sanctification; although the choice
is to a salvation attained through faith and sanctification; nor for
their value to Him, through their salvation tends greatly to the
manifested glory of His grace); but of His good pleasure
(simply because He was pleased so to choose). An analysis of the foregoing statement will
show that this theory holds as to election, that: (1) It is an act
of God, and not in any sense the result of the choice of the elect.
(2) It has been with God an eternal purpose. (3) It is an election
to salvation, and not to outward privileges. (4) This election, or
choice, is one of individuals and not of classes. (5) It was made without
respect to the action or merits of the persons elected. (6) It was made
simply according to God’s own good pleasure. 2. PROOF - Whether we should believe this
doctrine or not depends entirely upon whether it is taught in the Scriptures.
We have no other possible way of knowing anything upon the subject.
We must therefore look to the Scriptures alone for the truth. Before proceeding, however, with the direct
proof that the doctrine of election, as stated above, is taught in
the Scriptures, it should be remarked that the words election
and elect are used in the word of
God in various senses. They sometimes signify a choice to office, whether
made by man or God. Compare; Luke 16:13 (Christ’s
choice of the twelve apostles), Acts 1:21-26 (the selection of an apostle in the place of Judas),
Acts 9:15 (Saul as a chosen vessel), I Peter 2:3-6 (Christ spoken of as the
cornerstone, elect, precious, etc.). They sometimes signify the choice
of Israel to their peculiar national privilege of being the chosen,
or separated, people of God: “The God of this people Israel chose our fathers …” (Acts 13:17). Again they are used of a choice of salvation made
by an individual: “Mary hath chosen the good part
which shall not be taken from her” (Luke 10:42). But in a large majority of cases these words
have reference to the choice of salvation either in the purpose of
God or the act of choice by God. We will now take up the proof that the words
are used in this last sense. Our aim will be to sustain, point by point,
the doctrine of election as stated above. (1) Election is an act of God, and not
in any sense the result of the choice of the elect.
The inquiry here is not an inquiry into the reason for the election,
but simply as to the agent. The simple question now is, “Does God choose
the elect?” We are not concerned at this point whether it is on His
own purpose, or because He foresees that they will believe, or for any
other reason. The sole question now is, “Is the election an act of God?”
The fact on this point would appear more clearly if we were to exchange
the common word choice or chosen with the equivalent word elect. The
following passages are sufficient, though the examples are far more
numerous. John 13:18 - “I know whom I have chosen.” John 15:16 - “Ye did not choose me but I chose
you” (not to their offices as apostles but) “that ye
should go and bear fruit.” Romans 8:33 - “Who shall lay anything to the
charge of God’s chosen ones?” Romans 9:15 - “I will have mercy on whom I will
have mercy. Ephesians 1:4 - “Even as He chose us in Him.” Ephesians 1:11 - “Having been foreordained according
to the purpose of Him who worketh all things after the counsel of His
will.” (2) Election and eternal purpose or choice, on God’s part. Another important fact to be shown
is the eternity of election in opposition to the idea that it was in
time. The proof on this point is twofold. There are passages which
show that the election took place before existence in this world or
before the world began, and there are those which actually declare
that it was eternal. Between the two classes of passages there is really,
however, very little difference, as from the nature of the case, what
took place before time must have been in eternity, and besides, the
object of proof of an eternal election is simply to show that it was
not dependent on human action but simply on the will of God alone. a. Those which show that the election took
place before man’s existence, or before the world began: Jeremiah 1:5 - “Before I formed thee in the
belly, I knew thee, and before thou camest forth out of the womb, I
sanctified thee.” Matthew 25:34 - “Then shall the King say unto
them on His right hand, Come, ye blessed of my Father, inherit the
kingdom prepared for you from the foundation of the world.” Ephesians 1:4 - “Even as He chose us in Him
before the foundation of the world.” 2 Thessalonians 2:13 - “But we are bound to give thanks
to God alway for you, brethren, beloved of the Lord, for that God chose
you from the beginning unto salvation in sanctification of the Sprit
and belief of the truth.” Compare also the language used as to the names
written in the Lamb’s book of life, Revelation 13:8
- “And all that dwell on the earth
shall worship him (that is the beast), every one whose name has not been written in the book
of life of the Lamb that hath been slain from the foundation of the
world.” Revelation 17:8 - “And they that dwell on the
earth shall wonder, they whose name hath not been
written in the book of life from the foundation of the world, when
they behold the beast how that he was, and is not, and shall come.” Referring to the adherents of the Lamb as
persons “with Him,” it is said in verse 14,
“They that are with Him are called, and
chosen, and faithful.” Revelation 21:27 - “And there shall in no wise
enter into it anything unclean or he that maketh an abomination and a
lie: but only they which are written in the Lamb’s book of life.” b. The passages which distinctly declare that
this, which may be thus inferred to have been an eternal election is
really such: Ephesians 3:11 - “According to the eternal purpose
which He purposed in Christ Jesus our Lord.” 2 Timothy 1:9 - “Who saved us, and called us
with a holy calling, not according to our works, but according to His
own purpose and grace, which was given us in Christ Jesus before times
eternal.” (3) Election to salvation, and not to mere
external privileges. The next point to be proved
is that this is an election to salvation, and not to mere external
privileges. This is proved by such passages as the following: John 10:26 - “Ye believe not, because ye
are not of My sheep.” Verse 27: “My
sheep hear my voice, and I know them, and they follow Me.” Romans 8:28-30 - “We know that to them that love God all things work together for good, even to them that are called according to His purpose.” Paul now proceeds to tell who these are. “For whom He foreknew He also foreordained to be conformed to the image of His Son, that He might be the firstborn among many brethren: and whom He foreordained, them He also called: and whom He called, them He also justified: and whom He justified, them He also glorified.” This passage shows that foreknowledge, foreordination to holiness, calling, justification, and a state of glory, are inseparably connected, and hence that the election from which they proceed is to salvation. 2 Thessalonians 2:13 - After referring to others who were to have
the same outward privileges, but upon whom God would send strong delusion,
the apostle says in this verse, “For we are bound to
give thanks to God always for you, brethren, beloved of the Lord, for
that God chose you from the beginning unto salvation” etc. I Peter 5:10 - “The God of all grace who called
you unto His eternal glory in Christ,” etc. Here the apostle is
speaking of that effectual calling, which is the result of election,
and tells us that it is a call unto eternal glory. (4) An election of individuals and not
of classes. This position needs to be explained.
It is not denied that the elect are to be true believers, and that true
believers are the elect. The character of the elect does not, therefore,
enter into this question. The issue is simply, “Does God choose all
who shall believe? And are they as such His elect? Or, does He choose
His elect, and will they, as such, believe?” Is belief the result of
God’s election, or is God’s election the result of man’s faith? Upon
this point the proof is very clear: Acts 13:48 - “As many as were ordained to
eternal life believed.” This is a historical statement made subsequent
to the event, not by man’s knowledge, but by inspiration. Ephesians 1:4, 5 - “Even as
He chose us in Him ... having foreordained us unto adoption
as sons.” 2 Thessalonians 2:13 - “But we are bound to give thanks
to God alway for you, brethren, beloved of the Lord, for that God chose
you from the beginning unto salvation in sanctification of the Spirit
and belief of the truth.” Here the choice is made to salvation,
and the means to salvation, sanctification and faith are indicated,
no prerequisite or means being stated as to election. It is not as believers
that they are elected, but as elected, that they are saved. Romans 8:29 - “Whom He foreknew He also foreordained
to be conformed to the image of His Son.”
The foreknowledge here is of persons, not of personal acts, not of those
whose faith He foreknew, nor, as would be essential to their theory,
is it of the class of believers as such. The Arminian theory would
require the substitution of the words “as believers,” or “you as believers,”
instead of those which are used. It is not, therefore, to the class
of believers, but to the individuals, that election refers. But, it
may be asked, does it not refer to them in that character? Did not God
choose those whose faith He foresaw? This will be fully answered
before this discussion is closed. (5) Without respect to the action or merits
of the persons elected. This is merely a negative
form of the same fact stated by the next point affirmatively. It is
better therefore, to unite this with the succeeding one, which is, (6) Simply according to God’s own good
pleasure. The last point to be noticed in
this theory is that the election was made through the mere good pleasure
of God. Of course it is not meant that God acted arbitrarily or capriciously
in electing certain persons out of the universal ruin to make them objects
of His special constraining grace. God never acts without good and sufficient
reasons. And if God had seen fit to tell us why He chose some, with
the purpose that whatever the rest might do, these at least should certainly
be brought to salvation, we should, doubtless magnify and extol His
wisdom in so electing. But He has not seen fit thus to explain. He has
acted of His own sovereign will, according to His own good pleasure.
One thing we do know, He has not made the election because of any
action or merits of the persons elected. He has made it because as
sovereign, He had the right so to make it, and because, for reasons
satisfactory to Himself, it was His good pleasure to do so. Several classes of passages may be cited in
proof of this point. Some of these simply affirm a choice by God’s
sovereign will; others, while asserting this, also deny merit in those
elected; and still others represent the fact of sovereignty by asserting
a choice of such persons as would not ordinarily be chosen. The following
are some of the passages which prove these points: a. Such as simply assert sovereign will. Such
are Matthew 24:40-41 and Luke 17:33-36. These declare the sovereign
choice of God by showing such choice exercised as to persons in the
same situation, so that the one shall be taken and the other left; “two men on one bed”; “two women grinding
at the mill”; “two men shall be in the field”;
one of each shall be taken and the other left. John 3:3-8 - Regeneration is here
spoken of as essential to entrance into the kingdom of God. This precedes
any act on which election is said by any to depend. Yet the sovereignty
of God in this is declared in verse 8: “The
wind bloweth where it listeth, and thou hearest the voice thereof,
but knowest not whence it cometh, and whither it goeth; so is every
one that is born of the Spirit.” John 6:37, 39, 44,
64, 65 - “All that
which the Father giveth Me shall come unto Me … This
is the will of Him that sent Me, that of all that which He hath given
Me I should lose nothing … No man can come to Me except
the Father which sent Me draw him … Jesus knew from
the beginning who they were that believed not, and who it was that
should betray Him. And he said, For this cause have I said unto you,
that no man can come unto Me, except it be given unto him of the Father.” John 15:16 - “Ye did not choose Me, but
I chose you, and appointed you, that ye should go and bear fruit.”
The object to be attained cannot be the cause. John 17:2 - “As thou gavest Him authority
over all flesh, that whatsoever Thou hast given Him to them He should
give eternal life.” (See also verses 6-12). Acts 22:14 - Ananias says to Paul, “The
God of our fathers has appointed thee to know His will.” Ephesians 1:5 - In the fourth verse having referred to
God’s choice of us before the foundation of the world, he says in this
fifth verse: “Having foreordained us unto adoption as sons through
Jesus Christ unto Himself, according to the good pleasure of His will,
to the praise of the glory of His grace.” In verse 11 we are said to be predestinated to our inheritance
“according to the purpose of Him who worketh all things
after the counsel of His will.” James 1:18 - “Of His own will He brought
us forth by the word of truth.” b. Such as deny merit in the persons elected
as well as assert the sovereign choice of God. Ezekiel 36:32
- In this passage after describing the blessings connected with the
new dispensation and the gift of the Spirit and the new heart which
He would give them, - gifts which the Calvinistic theory regards as
the result of election, but which the Arminian maintains to be its cause,
- God adds: “Not for your sakes do I this,
saith the Lord God, be it known unto you: be ashamed and confounded
for your ways, O house of Israel.” John 1:11-13 - “He came
unto His own, and they that were His own received Him not. But as many
as received Him, to them gave He the right to become children of God,
even to them that believe on His name: which
were born not of blood, nor of the will of the flesh, nor of the will
of man, but of God.” In Romans 9:11 & 16 election is illustrated by the case of the twins: “The children being not yet born, neither having
done anything, good or bad, that the purpose of God according to election
might stand, not of works, but of Him that calleth … So then it is not of him that willeth,
nor of him that runneth, but of God that showeth mercy.” Romans 11:5-6 - “Even so
then at this present time also there is a remnant according to the election
of grace. But if it is by grace, it is no more of works; otherwise
grace is no more grace.” c. Such as so describe the persons chosen
as to imply this. Matthew 11:25-26 -
“At that season Jesus answered and said, I thank Thee, O Father,
Lord of heaven and earth, that Thou didst hide these things from the
wise and understanding and didst reveal them unto babes; yea, Father,
for so it was well pleasing in Thy sight.” Luke 4:25-27 - Christ illustrates this
sovereignty of God by mentioning that many widows had been in Israel,
yet had only a heathen widow been blessed; and again many lepers cured.
“Of a truth I say unto you, There were many widows in Israel
in the days of Elijah; and unto none of them was Elijah sent, but only
to Zarepath in the land of Sidon, unto a woman that was a widow. And
there were many lepers in Israel in the time of Elisha the prophet;
and none of them was cleansed, but only Naaman the Syrian.” Acts 26:12-23 - Paul’s description of
his personal condition at his conversion shows that God chose him not
for his merits but from His own good pleasure. I Corinthians 1:26-30 - “For behold your
calling, brethren, how that not many wise after the flesh, not many
mighty, not many noble, are called; but God chose
the foolish things of the world that He might put to shame them that
are wise; and God chose the weak things of the world that He might put
to shame the things that are strong; and the base things of the world,
and the things that are despised, did God choose, yea, and the things
that are not, that He might bring to naught the things that are, that
no flesh should glory before God. But of Him are ye in Christ Jesus,”
etc. Galatians 1:15-16 - Paul says, “When it was the good pleasure of God, who separated me even from my mother’s womb, and called me through His
grace, to reveal His Son in me, that I might preach,” etc. Ephesians 2:1-13 - The description of the
condition of those who were dead in trespasses and sins, and in that
state were quickened, proves that the quickening and salvation was
due to no merit of their own. The tests thus exhibited under these three
classes prove conclusively that not on account of their own merits,
but because of the good pleasure of God, does He choose men. They have
been presented at some length, because this is after all the point upon
which all that is important in this controversy turns. For, although
other matters are equally essential to the doctrine, the whole opposition
arises from an unwillingness on the part of man to recognize the sovereignty
of God, and to ascribe salvation entirely to grace. This proof, however, has been by no means
exhausted, the attempt having been to select some only of the numerous
passages, and mainly such as from their conciseness allow of presentation
in full. Let the Scriptures be read with reference to this doctrine,
and every passage marked which indicates God’s dealing with men as an
absolute sovereign, and also every declaration which ascribes election
or the fruits of it to His choice and not to the will or acts of men,
and every illustration afforded that this is God’s usual method, and
it will appear that scarcely any book of Scripture will fail to furnish
testimony to the fact that in the acts of grace, no less than those
of providence, God “doeth according to His will in the army
of heaven and among the inhabitants of the earth.” (Daniel
4:35). |