God's Election Of Saints.

Election and Predestination Christopher Skinner Election and Predestination are Biblical but misunderstood doctrines. An example of this misunderstanding can be found in the Westminster Confession of Faith: By the decree of God, for the manifestation of his glory, some men and angels are predestinated unto everlasting life, and others fore-ordained to everlasting death..1 This understanding has influenced many Christians. Some Calvinists teach a softer version of the above, that God predestinated some men to everlasting life and others are not predestinated to everlasting life (but are left on their course needing no predestination to death). God is sovereign and has the right to do with his creation as he pleases. None of us deserve to be saved, and if God was to leave us all to our own devices he would be perfectly just. Because God is love, it would be against his nature to desire people to perish. In the Calvinistic understanding of predestination, Gods redeeming love is limited to those who are saved. A.W. Pink was consistent in his theology here: Every choice evidently and necessarily implies a refusal, for where there is no leaving out there can be no choice. If there be some whom God has elected unto salvation (2 Thess. 2:13), there must be others who are not elected unto salvation. If there are some that the Father gave to Christ (John 6:37), there must be others whom He did not give unto Christ. If there be some whose names are written in the Lamb's Book of Life (Rev. 21:27), there must be others whose names are not written there.2 Calvinist Loraine Boettner is equally explicit in affirming this doctrine: The doctrine of absolute Predestination of course logically holds that some are foreordained to death as truly as others are foreordained to life. The very terms "elect" and "election" imply the terms "non-elect" and "reprobation." When some are chosen out others are left not chosen. The high privileges and glorious destiny of the former are not shared with the latter. This, too, is of God. We believe that from all eternity God has intended to leave some of Adam's posterity in their sins, and that the decisive factor in the life of each is to be found only in God's will.3 There is a softer version of this view which maintains that God loves the whole world, yet he decrees to save only the elect. William MacDonald holds this view: How can God choose individuals to belong to himself and at the same time make a bona fide offer of salvation to all people everywhere? How can we reconcile these two truths? The fact is that we cannot. To the human mind they are in conflict. But the Bible teaches both doctrines, and so we should believe them, content to know that the difficulty lies in our minds and not in Gods. These twin truths are like two parallel lines that meet only in eternity.4 There are many good men who believe this “parallel lines” view. It is also called, by others, a 1 2 3 4

The Westminster Confession of Faith, Chapter 3:3. A.W. Pink, chapter 5 The Reformed Doctrine of Predestination, Section 2 Chapter 11. The Believers Bible Commentary, p1715, Thomas Nelson 1995. Page 1 of 6

“paradox” or an “antinomy”(“a contradiction between two statements, both apparently obtained by correct reasoning”5). With all due respect to these brethren, I have to disagree with this traditional solution. Undoubtedly there many doctrines in God's word that are beyond our reason or comprehension – such as the Triunity of God, the Incarnation and Gods existence from eternity past to name a few. Whilst these are beyond our reason they are not contrary to it, nor do they involve inherent contradictions. This is not the case with the “paradox” view where the contradiction is evaded and the legitimacy of reason and sense is denied. In the words of Hugh Silvester: “Once the Christian admits that there is a real and complete contradiction in his thinking he can give up his claim to talk sense and may logically make any statement he chooses, however outrageous”6. When looking at this issue of election, we will find that such contradictions are not the product of Biblical teaching but of Augustinian theology. The Bible does contain a doctrine of election and a doctrine of predestination, but it is different to the Arminian or Calvinistic understanding of it. It is not referring to salvation. The term “elect” in Scripture is a statement of positional truth and it is used exclusively in reference to present believers. Sir Robert Anderson expounds this view in relation to the Lords statement “many be called but few are chosen”: Intelligent students of Scripture take note of the first occurrence of important words. And in this verse we have the first occurrence of the word "elect." The striking fact that the Lord here uses it with reference, not to salvation, but to service, may cause surprise to many, hut not to those who have studied the use of the word in the Greek Version of the Hebrew Scriptures, which, as we know, exercised a very marked influence upon the language of the New Testament. For in most, if not all, of its occurrences in the Septuagint it is used to express excellence and appreciation. The first is in Genesis xxiii. 6. In response to Abraham’s appeal for a burial-place for Sarah. the children of Heth replied, "In the best of our sepulchers bury thy dead." It is used again six times in Genesis four times of choice cattle, and twice of choice ears of corn (ch. xli.). Its first occurrence in a higher sense is its application to Joshua in Numbers xi. 28 (where the LXX reading is "the chosen one"). And in Isaiah xxviii. 16 it is stamped with its highest value by its application to the Lord Himself (ci. 1 Peter ii. 6).7 The election of scripture is an election to service and sanctification, not to salvation. In the Bible the terms “elect” and “chosen” occur on several occasions in relation to both Israel and Christ: For thou art an holy people unto the LORD thy God, and the LORD hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth (Deut 14:2) For Jacob my servant's sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me (Isaiah 45:4) And I will bring forth a seed out of Jacob, and out of Judah an inheritor of my mountains: and mine elect shall inherit it, and my servants shall dwell there. (Isaiah 65:9) Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have 5 From www.dictionary.com 6 Arguing With God, p47. Cited in Forster and Marston, Gods Strategy in Human History, p40. 7 Misunderstood Texts of The New Testament, p45 © Copyright 1991. Published by Kregel Publications, Grand Rapids, MI. Used by permission. All rights reserved. Page 2 of 6

put my spirit upon him: he shall bring forth judgment to the Gentiles (Isaiah 42:1) In these elections there is no thought of “election to salvation”. In the case of Israel it was an election to Gods service for wider blessing. Israel was Gods elected channel to bring his salvation to the ends of the earth. The election of the nation did not mean that every Israelite was automatically saved - a point which will be examined in more detail later. Likewise the twelve apostles were all chosen to service but Judas was never saved: Jesus answered them, Have not I chosen you twelve, and one of you is a devil? He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve. (John 6:70-71) It does not say that the eleven were chosen, but that the twelve were chosen. That is because Christ, knowing the nature and character of Judas, called him to an office which he later fell from. Whilst Judas was called to service he was never saved. This disproves the argument that an election to salvation is implicit in an election to service. Presbyterian M.R. Vincent, a recognised authority on New Testament Greek, commented on election in 1 Thessalonians 1:4. We will quote first of all from the Biblical passage and then from Vincent. Knowing, brethren beloved, your election of God. For our gospel came not unto you in word only, but also in power, and in the Holy Ghost, and in much assurance; as ye know what manner of men we were among you for your sake. And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost: So that ye were ensamples to all that believe in Macedonia and Achaia. For from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad; so that we need not to speak any thing. For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God; And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come. (1 Thessalonians 1:5-10) Eklogh election, in N.T., mostly by Paul. Elsewhere only Acts ix. 15, and 2 Pet. i. 10. This, and the kindred words, ejklegein to choose, and ejklektov chosen or elect, are used of God's selection of men or agencies for special missions or attainments; but neither here nor elsewhere in the N.T. is there any warrant for the revolting doctrine that God has predestined a definite number of mankind to eternal life, and the rest to eternal destruction. The sense in this passage appears to be defined by the succeeding context. The Thessalonians had been chosen to be members of the Christian church, and their conduct had justified the choice. See vv. 5-10.8 Other passages that demonstrate an election to service include John 15:16: Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit and Acts 9:15 in relation to the Apostle Paul: But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel. Bible expositor F.B. Meyer (1847-1929) concurred with this definition of election: Election is not primarily to salvation, but to service. We are not elect that we may be sheltered from destruction, but that we may go forth to serve men, to teach them the law and love of God, and to help bring the world into captivity to the obedience of 8

M.R. Vincent, Commentary on 1 Thessalonians 1. Unless otherwise indicated, all notes from M.R. Vincent are taken from the online edition at http://www.godrules.net Page 3 of 6

Christ.9 When we consider the election of Christ, it hardly needs to be stated that it has nothing to do with “election to salvation”. It is an election to service. It is also a title of dignity and a statement of Gods value upon him. Word definitions are often determined by their usage rather than origin. The term “firstborn”, when referenced to Christ, does not mean that he is a literal “firstborn” but that it is a statement about his position. The term “elect” must be understood in the same way. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded (1 Peter 2:4-6) Youngs Literal Translation defines the term “elect” in this verse as “choice”. The elect of God is the Lord Jesus Christ himself – a title of affection. If we are in Christ we are also the elect of God in him. Adam Clarke, commenting on the above passage, said of Christs election: Chosen of God - To be the Savior of the world, and the Founder of the Church, and the foundation on which it rests; As Christ is the choice of the Father, we need have no doubt of the efficacy and sufficiency of all that he has suffered and done for the salvation of a lost world. God can never be mistaken in his choice; therefore he that chooses Christ for his portion shall never be confounded10 In the New Testament the term “elect” is used only of those who already believers. This helps us in understanding one of the most famous passages on election: Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: 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: Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will (Ephesians 1:3-5). This verse does not read “as he chose us to be in him before the foundation of the world. Period.” but that we were chosen in him “before the foundation of the world to be holy and without blame before him”. The key phrase here, “in Christ”, occurs numerous times throughout Ephesians. In him we are redeemed, forgiven and united in Christ (v7). There is no question that we have these things outside of Christ, and we are not redeemed to be placed into Christ, but we are redeemed because we are in Christ. Our election to holiness should be viewed in the same way. As Gods purpose is that Israel should be a holy people before him, the same is true of those in Christ Jesus, the church. This truth is repeated later in the epistle: Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish (Ephesians 5:25-27) Believers are also predestined to “adoption” (1:5). This does not mean that certain sinners are 9

F.B. Meyer, Our Daily Walk, Chosen and Placed, July 19th, Provided online by Precept Ministries International at http://www.preceptaustin.org 10 Adam Clarkes Commentary on the Bible. Page 4 of 6

predestined to get saved. It means that saved people are predestined to adoption. What is adoption? Romans 8:23 provides an answer: And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. Our adoption is future and is something only awaiting those who already believe. It is this that we have been predestined for, only in Christ. No man will be elect, predestined or adopted outside of Christ. Our election and predestination in Christ can be illustrated by an express train. The train is pre-appointed to arrive in London at a set time, and on that train the passengers are pre-appointed to arrive in London at that time. The passengers are not predetermined to be on the train – they are on the train due to their own choice. God predetermined from eternity past that all beleievers (“us in him”) should be made holy and blameless before him in Christ. This is a corporate election, the election of Christs body, the church. The second letter to the Thessalonians is also used to support the Calvinistic understanding of election: But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth (2 Thessalonians 2:13). The meaning of the Greek phrase “from the beginning” is in dispute with some Greek scholars. Jamieson, Fausset and Brown state that: Some of the oldest manuscripts read as English Version, but other oldest manuscripts and Vulgate read, "as first-fruits." The Thessalonians were among the first converts in Europe (compare Romans 16:5, 1 Corinthians 16:15).11 If it were granted that the phrase “from the beginning” was the correct understanding, it deserves consideration. It cannot mean initial salvation upon believing, for then it would say that “God from the beginning chose you to belief of the truth through sanctification and belief of the truth”. This would not make sense. Their belief is the means by which they are saved. In verses 10-12 Paul says that God appoints a strong delusion upon those who reject the truth, and in parallel he appoints salvation to those who accept the truth. What is the salvation to in this passage? Verse 14 provides the answer: to the obtaining of the glory of the glory of our Lord Jesus Christ. That is, final salvation, or glorification is in view. Paul was reminding the Thessalonian believers about the future they have to look forward to because of their faith. Acts 13:48 is another verse used to promote election to salvation: And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed. Here it seems to say that only those believed had been ordained. What does the word ordained mean in this verse? It is the same word tasso which is used in 1 Corinthians 16:15 in relation to those who devoted themselves to the ministry of the saints. A.T. Robertson commented here that they “appointed themselves to be ministers to the saints that needed it”. Other alternate meanings of appointed include arranged, set, disposed, ordered or placed. Acts 13:48 does not actually state that they were appointed by God to eternal life, but that they were appointed to eternal life. The agent is not mentioned in the text. It stands in contrast to the local group of Jews who had judged themselves unworthy of eternal life (v46). The local Gentiles had set themselves to eternal life by hearing the word of the Lord and believed. A negative appointment is argued from 1 Peter 2:8: Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. Calvinists argue that the unbeliever here was appointed to his unbelief (or disobedience). It was in fact the stumbling they were appointed to as a result of their disobedience. John Wesley aptly commented “They who believe not, stumble, and fall, and perish for ever; God having appointed from all eternity, "he that 11 Commentary Critical and Explanatory on the Whole Bible. Page 5 of 6

believeth not shall be damned"12. Adam Clarkes commentary is more comprehensive: To you therefore who trust thereon, this stone is honourable; but to those who are not persuaded, (apeiqousi,) it is a stone to strike upon and to stumble against, at which they stumble who believe not the word; and unto this indeed they were appointed; that is, they who believe not the word were appointed to stumble and fall by it, not to disbelieve it; for the word of the Lord is either a savour of life unto life, or death unto death, to all them that hear it, according as they receive it by faith, or reject it by unbelief...The disobedient, therefore, being appointed to stumble against the word, or being prophesied of as persons that should stumble, necessarily means, from the connection in which it stands, and from the passage in the prophet, that their stumbling, falling, and being broken, is the consequence of their disobedience or unbelief; but there is no intimation that they were appointed or decreed to disobey, that they might stumble, and fall, and be broken. They stumbled and fell through their obstinate unbelief; and thus their stumbling and falling, as well as their unbelief, were of themselves, in consequence of this they were appointed to be broken; this was God's work of judgment. This seems to be the meaning which our Lord attaches to this very prophecy, which he quotes against the chief priests and elders, Matt. xxi. 44. 13 Election, when understood correctly, do not give cause for worry and uncertainty regarding your own salvation and Gods love for you. You can settle it for yourself whether you will be among Gods elect or not.

12 John Wesley's Explanatory Notes on the Whole Bible 13 Adams Clarkes Bible Commentary, 1 Peter 2:8 Page 6 of 6