Elected

By Brother Jean Mulovery

APGCI GLOBAL UNITED CHURCHES PRAYER CENTER INTERNATIONAL LANCASTER PA USA

The biblical doctrine of ELECTION teaches that God has chosen a definite number of individuals to receive salvation through faith in Jesus Christ.

The exact identities of these people have been determined and are unchangeable.

God has chosen these individuals without any consideration of their decisions, actions, and other conditions in them. Rather, the basis of his choice was his will alone – he chose these people for salvation just because he wanted to choose them, and not because he foresaw anything that they would decide or perform.

Although the discussion on the doctrine of election continues here, it has already been explained and defended throughout the book, and all the arguments in support of divine sovereignty and election that appeared in the previous chapters also apply to this section. Keeping this in mind will reduce the need for repetition.

Our first biblical passage comes from Romans 9. Although national Israel was supposedly God’s chosen nation, most of its people had rejected Christ, and thus did not obtain salvation. Does this mean that God’s promise toward Israel had failed? Paul answers this question in his letter to the Romans:

It is not as though God’s word had failed.

For not all who are descended from Israel are Israel. Nor because they are his descendants are they all Abraham’s children. On the contrary, “It is through Isaac that your offspring will be reckoned.” In other words, it is not the natural children who are God’s children, but it is the children of the promise who are regarded as Abraham’s offspring.

For this was how the promise was stated: “At the appointed time I will return, and Sarah will have a son.” (Romans 9:6-9)

Although “Israel” was God’s chosen nation, not everyone born a natural Israelite was a genuine Israelite. God never made the promise of salvation to national Israel, but only to the true descendants of Abraham, which constitutes the spiritual Israel. When his opponents claimed to be the descendants of Abraham, Jesus replied, “If you were Abraham’s children, then you would do the things Abraham did. As it is, you are determined to kill me, a man who has told you the truth that I heard from God. Abraham did not do such things” (John 8:38-40). Although these people were Abraham’s natural descendants, Jesus said that they were not his real children, but that their father was the devil (v. 44).

On the other hand, Paul writes, “If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise” (Galatians 3:29). Those who have the faith of Abraham are the genuine children of Abraham (Romans 4:16). The promise of God was made to the spiritual descendants of Abraham, not to the natural descendants. Of course, the natural descendants of Abraham who believe in Christ are also his spiritual descendants, and thus are also heirs to the promise, but they are heirs only on account of their spiritual heritage and not their natural heritage.

Paul then cites the example of Jacob and Esau:

Not only that, but Rebekah’s children had one and the same father, our father Isaac. Yet, before the twins were born or had done anything good or bad – in order that God’s purpose in election might stand: not by works but by him who calls – she was told, “The older will serve the younger.” Just as it is written: “Jacob I loved, but Esau I hated.” (Romans 9:10-13)

Although both Jacob and Esau were natural descendants of Isaac, God treated them differently by favoring the younger over the elder. This decision was not based on “anything good or bad” that they had done, but it was so that “God’s purpose in election might stand.” The choice was unconditional, meaning that it was “not by works but by him who calls.” Jacob was favored because of the sovereign will of God, not because of something that he had done or would do; God’s choice was completely independent of any condition in him. As verse 15 says, “For he says to Moses, ‘I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.’” And verse 16 states the necessary conclusion: “It does not, therefore, depend on man’s desire or effort, but on God’s mercy.”

Paul says that God saved us “because of his own purpose and grace,” not because of any condition that he saw in us, and he gave us this saving grace “before the beginning of time” (2 Timothy 1:9). “He predestined us,” Paul writes, “in accordance with his pleasure and will” (Ephesians 1:5), not because of what he knew we would decide or perform. We are called “according to his purpose” (Romans 8:28). To the Thessalonians, Paul writes, “He has chosen you” (1 Thessalonians 1:4), and not, “You have chosen him.” He repeats this in his next letter to them and says, “God chose you to be saved” (2 Thessalonians 2:13), and not, “You chose yourselves to be saved.” Election does not depend on man’s decisions or actions, but on the mercy of God that is dispensed by his sovereign will alone. Jesus says in John 6:37, 44:

All that the Father gives me will come to me, and whoever comes to me I will never drive away.

No one can come to me unless the Father who sent me draws him, and I will raise him up at the last day.

Verse 37 says that everyone that the Father gives to Jesus will come to Jesus, and verse 44 excludes everyone else from coming to Jesus. That is, everyone will be saved whom the Father gives to Jesus (v. 37), and no one will be saved whom the Father does not give to Jesus (v. 44). Since many other verses indicate that not everyone will be saved, it necessarily follows that the Father does not give every person to Jesus to be saved. The word translated “draws” in verse 44 also means “drags,” “pulls,” or even “compels,” so that it may read, “No one can come to me unless the Father who sent me drags him, pulls him, and compels him.” For example, the word is translated as “dragged” and “dragging” in the following verses:

When the owners of the slave girl realized that their hope of making money was gone, they seized Paul and Silas and dragged them into the marketplace to face the authorities. (Acts 16:19)

The whole city was aroused, and the people came running from all directions. Seizing Paul, they dragged him from the temple, and immediately the gates were shut. (Acts 21:30)

But you have insulted the poor. Is it not the rich who are exploiting you? Are they not the ones who are dragging you into court? (James 2:6)

Keeping in mind the total depravity of man (Romans 3:10-12, 23), that he is spiritually dead and cannot respond to or even request any assistance, Jesus is saying that no one can have faith in him unless chosen and compelled by the Father. Since faith in Christ is the only way to salvation (Acts 4:12), and since it is the Father alone and not the human individuals themselves who chooses those who would come to Christ, it follows that it is the Father who chooses who would receive salvation, and not the human individuals themselves.1

Jesus repeats this teaching in John 6:63-66:

“The Spirit gives life; the flesh counts for nothing. The words I have spoken to you are spirit and they are life. Yet there are some of you who do not believe.” For Jesus had known from the beginning which of them did not believe and who would betray him. He went on to say, “This is why I told you that no one can come to me unless the Father has enabled him.” From this time many of his disciples turned back and no longer followed him.

No one can come to Jesus unless enabled by the Father; that is, no one has the ability to accept Jesus unless the Father gives it to him. He contradicts the common assumption that responsibility presupposes ability – that is, the assumption that if a person is unable to accept the gospel, then he should not be blamed for failing to accept it. However, Jesus says that all human beings are unable to accept the gospel unless enabled by God, but all who do not accept the gospel will still be punished for their sins. Thus responsibility does not presuppose ability. This same passage shows that the Father does not give everyone the ability to believe in Christ, since many of the people did not believe and “many of his disciples turned back and no longer followed him.”

Jesus says to his disciples, “You did not choose me, but I chose you” (John 15:16; also v. 19). He says, “No one knows the Father except the Son and those to whom the Son chooses to reveal him” (Matthew 11:27). In Matthew 22:14, he says, “For many are invited, but few are chosen,” and not, “For many are invited, but few accept the invitation.” That is, many people may hear the preaching of the gospel, but only those “appointed for eternal life” (Acts 13:48) can and will believe. The elect are those “whom [God] has chosen” (Mark 13:20). Christians have been “chosen by grace” (Romans 11:5), and they are those who “by grace had believed” (Acts 18:27).

Therefore, a person does not choose himself for salvation by believing in Christ, but he receives salvation by believing in Christ because God has chosen him first. Faith is not the cause of election, but election is the cause of faith. We believe in Christ because God first chose us to be saved and then caused us to believe in Christ. We are saved because God chose us, not because we chose him.

The following lists a number of biblical passages relevant to the doctrine of election, including fuller quotations of those that were partly cited above. Some of them are also relevant to the other topics in this chapter:

“And who, in this world of death and sin, I do not say merely will, but can, will the good? Is it not forever true that grapes are not gathered from thorns, nor figs from thistles; that it is only the good tree which brings forth good fruit while the evil tree brings forth always and everywhere only evil fruit?…It is useless to talk of salvation being for ‘whosoever will’ in a world of universal ‘won’t’”; Benjamin B. Warfield, The Plan of Salvation; Eugene, Oregon: Wipf and Stock Publishers, 2000 (original: 1915)

Blessed are those you choose and bring near to live in your courts! We are filled with the good things of your house, of your holy temple. (Psalm 65:4)

All things have been committed to me by my Father. No one knows the Son except the Father, and no one knows the Father except the Son and those to whom the Son chooses to reveal him. (Matthew 11:27)

For many are invited, but few are chosen. (Matthew 22:14) If the Lord had not cut short those days, no one would survive. But for the sake of the elect, whom he has chosen, he has shortened them. (Mark 13:20)

You did not choose me, but I chose you and appointed you to go and bear fruit – fruit that will last. Then the Father will give you whatever you ask in my name. (John 15:16)

If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you. (John 15:19) When the Gentiles heard this, they were glad and honored the word of the Lord; and all who were appointed for eternal life believed. (Acts 13:48)

When Apollos wanted to go to Achaia, the brothers encouraged him and wrote to the disciples there to welcome him. On arriving, he was a great help to those who by grace had believed. (Acts 18:27) And we know that in all things God works for the good of those who love him, who have been called according to his purpose. (Romans 8:28)

1And Isaiah boldly says, “I was found by those who did not seek me; I revealed myself to those who did not ask for me.” (Romans 10:20)

And what was God’s answer to him? “I have reserved for myself seven thousand who have not bowed the knee to Baal.” So too, at the present time there is a remnant chosen by grace. And if by grace, then it is no longer by works; if it were, grace would no longer be grace. What then? What Israel sought so earnestly it did not obtain, but the elect did. The others were hardened, as it is written: “God gave them a spirit of stupor, eyes so that they could not see and ears so that they could not hear, to this very day.” (Romans 11:4-8) For he chose us in him before the creation of the world to be holy and blameless in his sight. In love he predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will – to the praise of his glorious grace, which he has freely given us in the One he loves. (Ephesians 1:4-6)

In him we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will, in order that we, who were the first to hope in Christ, might be for the praise of his glory. (Ephesians 1:11-12) For we are God’s workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do. (Ephesians 2:10)

For it has been granted to you on behalf of Christ not only to believe on him, but also to suffer for him, since you are going through the same struggle you saw I had, and now hear that I still have. (Philippians 1:29-30)2

Therefore, my dear friends, as you have always obeyed – not only in my presence, but now much more in my absence – continue to work out your salvation with fear and trembling, for it is God who works in you to will and to act according to his good purpose. (Philippians 2:12-13)3

For we know, brothers loved by God, that he has chosen you, because our gospel came to you not simply with words, but also with power, with the Holy Spirit and with deep conviction. You know how we lived among you for your sake. (1 Thessalonians 1:4-5) For God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ. (1 Thessalonians 5:9)4

But we ought always to thank God for you, brothers loved by the Lord, because from the beginning God chose you to be saved 2 No one can decide to believe the gospel against his own sinful disposition, but faith must be sovereignly granted by God as a gift (Ephesians 2:8), and he does not give faith to every person. 3 God continues to control our decisions and actions according to his own purpose even after we have become Christians. We are conscious of our spiritual efforts, but such efforts are only products of the sovereign power of God.

4 God appointed the reprobates “to suffer wrath,” but he appointed the elect “to receive salvation.”

through the sanctifying work of the Spirit and through belief in the truth. (2 Thessalonians 2:13)5 So do not be ashamed to testify about our Lord, or ashamed of me his prisoner. But join with me in suffering for the gospel, by the power of God, who has saved us and called us to a holy life – not because of anything we have done but because of his own purpose and grace. This grace was given us in Christ Jesus before the beginning of time, but it has now been revealed through the appearing of our Savior, Christ Jesus, who has destroyed death and has brought life and immortality to light through the gospel. (2 Timothy 1:8-10)

But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light. (1 Peter 2:9)6 The beast, which you saw, once was, now is not, and will come up out of the Abyss and go to his destruction. The inhabitants of the earth whose names have not been written in the book of life from the creation of the world will be astonished when they see the beast, because he once was, now is not, and yet will come. (Revelation 17:8)7 They will make war against the Lamb, but the Lamb will overcome them because he is Lord of lords and King of kings – and with him will be his called, chosen and faithful followers. (Revelation 17:14) The Bible does not paint the picture of humanity as a group of people drowning in the sea of sin, and as many as would cooperate with Christ would be rescued. Instead, it paints a 5 Faith in Christ is the means by which God saves those whom he has chosen. However, it is not the reason or cause for election, but the product of election.

6 Although election is not corporate, the group of chosen individuals naturally forms a “chosen people.” 7 In some instances, the “book of life” refers to natural life (Psalm 69:28; Exodus 32:32; Daniel 12:1), but the term is used of eternal life in later Judaism and in the New Testament (Philippians 4:3; Revelation 3:5). Thus in some passages where it appears that God may blot out the names of some people from his book, it is referring to natural life, while in the New Testament, the emphasis is more on eternal life, and the names written in the book of eternal life will not be blotted out. Revelation 3:5 says that God will not blot out the names of those who overcome, and some people misunderstand this to imply that one may indeed be blotted out after his name has been written in the book. But 1 John 1:4 promises us that “Everyone born of God overcomes the world.” Since all true Christians will overcome, and those who overcome will never be blotted out, it follows that true Christians will never be blotted out. Therefore, instead of allowing the possibility for true Christians to lose their salvation, Revelation 3:5 makes it impossible. Now, Revelation 17:8 says that the names of all individuals were either written in or excluded from the book of life “from the creation of the world,” so that the identities of the elect and the reprobates have been unchangeably determined. Also, since God elects or rejects individuals by name, election is not corporate in nature.

See New Bible Dictionary, Third Edition; Downers Grove, Illinois: InterVarsity Press, 1996; picture in which all human beings are dead in the water (Ephesians 2:1; Romans 3:10), and have sunken all the way to the bottom (Jeremiah 17:9). Since they are dead, they are unable to cooperate with any assistance, or even request it. In fact, they would choose not to be rescued if left by themselves (Romans 8:7; Colossians 1:21). Against this, the Father has chosen some to be saved by Christ (2 Thessalonians 2:13; Ephesians 1:4-5) by dragging them out of the water (John 6:44, 65), purely by his own initiative (Romans 9:15). And then he raises them from the dead into new life in Christ (Luke 15:24; Romans 6:13). The biblical doctrine of election teaches that although all human beings deserve endless torment in hell because of their sins, God has chosen to show mercy toward some of them. God chose them before the creation of the universe and before the fall of man, and he chose them without consideration of any condition in them, whether good or bad. Having chosen some for salvation, God sent Christ to die to make complete payment for their sins, so that God may credit the righteousness merited by Christ to them. On the other hand, those who are not chosen for salvation are appointed for damnation, and they will receive the appropriate punishment for their sins, which is endless torment in hell.

Many of those who refuse to accept the biblical view of election assert that God has indeed chosen some people for salvation, but the basis for his choice was his FOREKNOWLEDGE. That is, God knew beforehand which individuals would freely accept Christ, and on this basis they were chosen. But this unbiblical view destroys the meaning of election, since it means that God does not choose people for salvation at all, but that he simply accepts the choices of those who would choose themselves for salvation.

When the word “foreknowledge” is used in this manner, it is referring to God’s awareness of future facts, such as the decisions and actions of individuals. Thus proponents of this view defines divine foreknowledge as prescience. Furthermore, it is implied that this knowledge is passive, so that it is not God who causes the future events that he knows, but he passively grasps what his creatures will