a study guide on election

7/29/2019 A Study Guide on Election

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Te Doctrne ofElection


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The Doctrine ofUnconditional ElectionAn Extended S tudy Guide from the Reformed Perspective

Many are called but few are chosen.

I. Introduction: What is election?1What do the CALVINISTS say?

Definition From the Westminster Confession of Faith on Unconditional Election:3.5 Those of mankind that are predestinated unto life, God, before the foundation of theworld was laid, according to His eternal and immutable purpose, and the secret counsel andgood pleasure of His will, hath chosen in Christ unto everlasting glory, out of His mere freegrace and love, without any foresight of faith or good works, or perseverance in either ofthem, or any other thing in the creature, as conditions, or causes moving Him thereunto; andall to the praise of His glorious grace.

3.6As God hath appointed the elect unto glory, so hath He, by the eternal and most freepurpose of His will, foreordained all the means thereunto. Wherefore, they who are electedbeing fallen in Adam, are redeemed by Christ; are effectually called unto faith in Christ byHis Spirit working in due season; are justified, adopted, sanctified, and kept by His power,through faith, unto salvation. Neither are any other redeemed by Christ, effectually called,justified, adopted, sanctified, and saved, but the elect only.

What do the ARMINIANS say?The Classic Arminian Position: Election Based on Foreknowledge

"[God purposes] to save particular persons and to damn others, which decree rests upon theforeknowledge of God, by which he has known from eternity which persons should believeaccording to such an administration of the means serving to repentance and faith through hispreceding grace and which should persevere through subsequent grace, and also who shouldnot believe and persevere." (Quoted in Carl Bangs, Arminius: A Study in the DutchReformation, 1971, p. 352).

The Contemporary Arminian Emphasis: Election Corporate, Not IndividualThe point is that the election of the church is a corporate rather than an individual thing. It isnot that individuals are in the church because they are elect, it is rather that they are electbecause they are in the church which is the body of the elect One. (R. T. Forster and V. P.Marston, Gods Strategy in Human History , 1973, p. 136).

...election is a corporate category and not oriented to the choice of individuals for salvation....[Election has reference to] a class of people rather than specific individuals. (Clark Pinnock,

1 The following section taken from John Piper, TULIP


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The Grace of God and the Will of Man: A Case for Arminianism, 1990, p. 20)

Summary:The question is this: On what basis does God elect to save certain people?

Conditional electionteaches that God elects on the basis of His foreknowledge; He foresees who will

have faith and elects them unto salvation.

Unconditional electioninsists that Gods elective decree rests solely on His sovereign decision to save

whom He will; there is no foreseen condition that people meet, thereby inducing God to elect them.

-R.C. Sproul

II. What do the Scriptures say? Election in the ScripturesElection in the Old Testament:As you read through these examples, ask yourself if the Old Testament teaches conditionalorunconditional election. Is God's choosing out of His own purpose and grace? Does God freely, trulychoose these OT figures? Or is God's choosing only in the sense that He foreknows that they wouldfirst choose Him? Further, in these OT examples of election, is God choosing only in the corporatesense? Or does God in fact choose particular individuals?

God chose. . .Angels:

1Ti 5:21 I charge thee before God, and the Lord Jesus Christ, and the elect angels, that thou observe thesethings without preferring one before another, doing nothing by partiality.

Noah:Gen.6:8, But Noah found favor in the eyes of the Lord.

Abraham:Gen.12:1, Now the Lord said to Abram, 'Go forth from your country, and from your relatives and from yourfather's house, to the land which I will show you

Gen.18:19, For I have chosen [Abraham], so that he may command his children and his household after himto keep the way of the Lord by doing righteousness and justice. . .

Neh.9:7, You are the Lord God, who chose Abram and brought him out from Ur of the Chaldees, and gavehim the name Abraham.

Isaac (but not Ishmael):Gen.26:24-25, The Lord appeared to him the same night and said, 'I am the God of your father Abraham; donot fear, for I am with you. I will bless you, and multiply your descendants, for the sake of My servantAbraham.' So he built an alter there and called upon the name of the Lord. . .

Rom.9:6-7, For they are not all Israel who are descended from Isaac; nor are they all children because they areAbraham's descendants, but: 'through Isaac your descendants will be named.

Jacob (but not Esau):Gen.28:13, And behold, the Lord stood above it and said, 'I am the Lord, the God of your father Abrahamand the God of Isaac; the land on which you lie, I will give it to you and to your descendants.

Romans 9:11-12, for though the twins were not yet born and had not done anything good or bad, so that God'spurpose according to His choice would stand, not because of works but because of Him who calls, it was said toher, 'The older will serve the younger.' Just as it is written, 'Jacob I loved, but Esau I hated.'


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Israel to be His people:Exo 6:7 And I will take you to me for a people, and I will be to you a God: and ye shall know that I am theLORD your God, which bringeth you out from under the burdens of the Egyptians.

Deu 7:6-8 For thou art an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be aspecial people unto himself, above all people that are upon the face of the earth. The LORD did not set hislove upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of allpeople: But because the LORD loved you, and because he would keep the oath which he had sworn unto yourfathers, hath the LORD brought you out with a mighty hand, and redeemed you out of the house of bondmen,from the hand of Pharaoh king of Egypt.

Deu 10:14-15 Behold, the heaven and the heaven of heavens is the LORD'S thy God, the earth also, with allthat therein is. Only the LORD had a delight in thy fathers to love them, and he chose their seed after them,even you above all people, as it is this day.

Deut.14:2, For you are a holy people to the Lord your God, and the Lord has chosen you to be a people forHis own possession out of all the peoples who are on the face of the earth.

Psa 33:12 Blessed is the nation whose God is the LORD; and the people whom he hath chosen for his owninheritance.

Ps.105:6, O seed of Abraham, His servant, O sons of Jacob, His chosen ones!

Ps.135:4, For the Lord has chosen Jacob for Himself, Israel for His own possession.

Isaiah 41:8-9, But you, Israel, My servant, Jacob whom I have chosen, descendant of Abraham My friend, youwhom I have taken from the ends of the earth, and called from its remotest parts and said to you, 'You are Myservant, I have chosen you and not rejected you.

Isa 43:20-21 The beast of the field shall honour me, the dragons and the owls: because I give waters in thewilderness, and rivers in the desert, to give drink to my people, my chosen. This people have I formed formyself; they shall shew forth my praise.

Amos 3:2, You only have I chosen among all the families of the earth; therefore I will punish you for all youriniquities.

Joshua 24:2-13: I took...I gave...I sent...I plagued...I brought...I brought...I destroyed...I delivered you...I gavethem into your hand...

Moses:Ex.3:2-4,10 The angel of the Lord appeared to him in a blazing fire from the midst of a bush; and he looked,and behold, the bush was burning with fire, yet the bush was not consumed. . .When the Lord saw that heturned aside to look, God called to him from the midst of the bush and said, 'Moses, Moses!. . .Therefore,come now, and I will send you to Pharaoh, so that you may bring My people, the sons of Israel, out of Egypt.'

Ps.105:26, He sent Moses His servant, and Aaron, whom He had chosen.

Ps.106:23, Therefore He said that He would destroy them, had not Moses His chosen one stood in thebreach before Him, to turn away His wrath from destroying them.

. . .But hardened Pharaoh:Ex.10:1, Then he Lord said to Moses, 'Go to Pharaoh, for I have hardened his heart and the heart of his

servants, that I may perform these signs of Mine among them. . .

Jerusalem as place of worship:2Chron.6:34, When Your people go out to battle against their enemies, by whatever way You shall send them,and they pray to You toward this city which You have chosen and the house which I have built for Your name,then hear from heaven their prayer and their supplication, and maintain their cause.

1 Kings 11:13, However, I will not tear away all the kingdom, but I will give one tribe to your son for the sakeof My servant David and for the sake of Jerusalem which I have chosen.

1 Kings 11:36, But to his son I will give one tribe, that My servant David may have a lamp always before Me in


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Jerusalem, the city where I have chosen for Myself to put My name.

The Levites to have charge over the tabernacle:Num.1:50, But you shall appoint the Levites over the tabernacle of the testimony, and over all its furnishingsand over all that belongs to it. They shall carry the tabernacle and all its furnishings, and they shall take care ofit; they shall also camp around the tabernacle.

1Chron.15:2, Then David said, No one is to carry the ark of God but the Levites; for the Lord chose them tocarry the ark of God and to minister to Him forever.'

Aaron and his sons as His priests:Deut.21:5, Then the priests, the sons of Levi, shall come near, for the Lord your God has chosen them toserve Him and to bless in the name of the Lord; and every dispute and every assault shall be settled by them.

Ps.105:26, He sent Moses His servant, and Aaron, whom He had chosen.

All the Judges:Jud.2:16, Then the Lord raised up judges who delivered them from the hands of those who plundered them.

Jud.6:14, The Lord looked at him and said, 'Go in this your strength and deliver Israel from the hand ofMidian. Have I not sent you?'

Jud.13:5, For behold, you shall conceive and give birth to a son, and no razor shall come upon his head, for

the boy shall be a Nazirite to God from the womb; and he shall begin to deliver Israel from the hands of thePhilistines.

Samuel:1Sam.3:2-4, It happened at that time as Eli was lying down in his place. . .and the lamp of God had not yetgone out, and Samuel was lying down in the temple of the Lord where the ark of God was, that the Lord calledSamuel; and he said, 'Here I am.'

1Sam.3:21, the Lord revealed Himself to Samuel at Shiloh by the word of the Lord.

Saul as king:1Sam.10:1, Then Samuel took the flask of oil, poured it on his head, kissed him and said, 'Has not the Lordanointed you a ruler over His inheritance?'

1Sam.10:24, Samuel said to all the people, 'Do you see him whom the Lord has chosen? Surely there is noone like him among all the people.'

The tribe of Judah:Ps.78:68, But chose the tribe of Judah, Mount Zion which He loved.

. . . And not Ephraim:Ps.78:67, He also rejected the tent of Joseph, and did not choose the tribe of Ephraim.

David as king:1Sam.16:1,12, Now the Lord said to Samuel, 'How long will you grieve over Saul, since I have rejected himfrom being king over Israel? Fill your horn with oil and go; I will send you to Jesse the Bethlehemite, for I haveselected a king for Myself among his sons'. . .So he sent and brought [David] in. Now he was ruddy, withbeautiful eyes and a handsome appearance. And the Lord said, 'Arise, anoint him; for this is he.'

1Chron.28:4, Yet, the Lord, the God of Israel, chose me from all the house o my father to be king over Israelforever. For He has chosen Judah to be a leader; and in the house of Judah, my father's house, and among thesons of my father He took pleasure in me to make me king over all Israel.

Ps.78:70, He also chose David His servant and took him from the sheepfolds

Solomon:1Chron.28:6, He said to me, 'Your son Solomon is the one who shall build My house and My courts; for Ihave chosen to be a son to Me, and I will be a father to him.

Elisha:


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1 Kings 19:15-16, The Lord said to him, 'Go, return on your way to the wilderness of Damascus, and whenyou have arrived, you shall anoint Hazael king over Aram; and Jehu the son of Nimshi you shall anoint kingover Israel; and Elisha the son of Shaphat of Abel-meholah you shall anoint as prophet in your place.

Isaiah:Is.6:9, He said, 'Go, and tell this people: Keep on listening, but do not perceive; keep on looking, but do notunderstand.'

Jeremiah:Jer.1:4-5, Now the word of the Lord came to me saying, 'Before I formed you in the womb I knew you, andbefore you were born I consecrated you; I have appointed you a prophet to the nations.'

Ezekiel:Ezek.2:3, Then He said to me, 'Son of man, I am sending you to the sons of Israel, to a rebellious people whohave rebelled against Me; they and their fathers have transgressed against Me to this very day.'

Zerubbabel:Hag.2:23, 'On that day,' declares the Lord of hosts, 'I will take you, Zerubbabel, son of Shealtiel, My servant,'declares the Lord, 'and I will make you like a signet ring, for I have chosen you,' declares the Lord.

The disciples/apostles:Mk.3:13-14, And He went up on the mountain and summoned those whom He Himself wanted, and theycame to Him. And He appointed twelve, so that they would be with Him and that He could send them out topreach, and to have authority to cast out the demons.

Jn.15:16, You did not choose Me but I chose you, and appointed you that you would go and bear fruit, andthat your fruit would remain, so that whatever you ask of the Father in My name He may give to you.

. . . though they perceived it differently:John 1:43-45, The next day He purposed to go into Galilee, and He found Philip. And Jesus said to him,'Follow Me. Now Philip was from Bethsaida, of the city of Andrew and Peter. Philip found Nathanael andsaid to him, 'We have found Himof whom Moses in the Law and also the Prophets wroteJesus of Nazareth,the son of Joseph.

. . . . . . . . . . . . .Conclusions?

Election in the New Testament:Election in the Gospel of John2

Jn. 6:37-39,All that the Father gives me will come to me, and whoever comes to me I will never cast out. For Ihave come down from heaven, not to do my own will but the will of him who sent me. And this is the will of himwho sent me, that I should lose nothing of all that he has given me, but raise it up on the last day.

A question: Does this passage teach that we belong to God because we come to Jesus, or that wecome to Jesus because we belong to God?

Jn.6:44,65- "No one can come to Me unless the Father who sent Me draws him; and I will raise him up on the lastdayFor this reason I have said to you that no one can come to Me unless it has been granted him from theFather."

A question: According to this passage, did God choose us because He knows we will come, or dowe come because He draws us to Himself?

Jn.10:16,I have other sheep, which are not of this fold; I must bring them also, and they will hear My voice; andthey will become one flock with one shepherd.

A question: Is evangelism, according to Jesus, MAKING sheep or GATHERING sheep?

2 Questions taken from John Piper, TULIP


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Jn.10:24-27, The Jews then gathered around Him, and were saying to Him, How long will You keep us insuspense? If You are the Christ, tell us plainly. Jesus answered them, I told you, and you do not believe; theworks that I do in My Father's name, these testify of Me. But you do not believe because you are not of My sheep.My sheep hear My voice, and I know them, and they follow Me.

A question: Are we Jesus' sheep because we believe, or do we believe because we are Jesus'sheep?

Jn.12:39-40- "For this reason they could not believe, for Isaiah said again, "He has blinded their eyes and Hehardened their heart, so that they would not see with their eyes and perceive with their heart, and be converted andI heal them.'"

A question: According to this passage, why do these Jews not believe? Because they are notwilling to, or because they are not able to?

Joh 15:16, Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forthfruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.

John 17:1-2,When Jesus had spoken these words, he lifted up his eyes to heaven, and said, Father, the hour hascome; glorify your Son that the Son may glorify you, since you have given him authority over all flesh, to give eternallife to all whom you have given him.

John 17:6-10, I have manifested your name to the people whom you gave me out of the world. Yours they were,and you gave them to me, and they have kept your word. Now they know that everything that you have given me isfrom you. For I have given them the words that you gave me, and they have received them and have come to knowin truth that I came from you; and they have believed that you sent me. I am praying for them. I am not praying forthe world but for those whom you have given me, for they are yours.

A question: Who is Jesus praying for? Who is Jesus NOT praying for?

John 17:24-26, Father, I desire that they also, whom you have given me, may be with me where I am, to see myglory that you have given me because you loved me before the foundation of the world. O righteous Father, eventhough the world does not know you, I know you, and these know that you have sent me. I made known to themyour name, and I will continue to make it known, that the love with which you have loved me may be in them, and Iin them.

The Golden Chain in Romans 8Rom 8:28-30 And we know that all things work together for good to them that love God, to them who are thecalled according to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the imageof his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he alsocalled: and whom he called, them he also justified: and whom he justified, them he also glorified.

According to this passage, is election based on foreknown faith, or is faith based on election?

Election in Romans 9. . .Rom 9:10-24 And not only this; but when Rebecca also had conceived by one, even by our father Isaac; (For thechildren being not yet born, neither having done any good or evil, that the purpose of God according to electionmight stand, not of works, but of him that calleth;) It was said unto her, The elder shall serve the younger. As it iswritten, Jacob have I loved, but Esau have I hated. What shall we say then? Is there unrighteousness with God?

God forbid. For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion onwhom I will have compassion. So then it is not of him that willeth, nor of him that runneth, but of God that shewethmercy.

For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my powerin thee, and that my name might be declared throughout all the earth. Therefore hath he mercy on whom he willhave mercy, and whom he will he hardeneth. Thou wilt say then unto me, Why doth he yet find fault? For whohath resisted his will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to himthat formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to makeone vessel unto honour, and another unto dishonour? What if God, willing to shew his wrath, and to make hispower known, endured with much longsuffering the vessels of wrath fitted to destruction: And that he might makeknown the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, Even us, whom he


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hath called, not of the Jews only, but also of the Gentiles?

Conditional versus uncond itional election:*Who is the one that believed in this passage? (Jacob)

*Who are the ones who did not believe? (Esau; Pharaoh)

*What is the reason given for Jacob's believing (v10)? According to the passage, was Jacob

chosen because God knew he would believe, or because of God's purpose according to God'schoice? (God's purpose according to His choice)

*What is the reason given that Esau does not believe (v13)? Pharaoh (vv15,18)? (God will

have mercy on whom He desires and He will harden whom He desires)

*Thus, does this passage teach that foreknown faith is the basis of God's election, or that

God's election is the basis of faith? (election is the basis of our faith)

Individual versus corporate election:In teaching us about election, does this passage deal with groups or with individuals?

An objection to election: that's not fair*An assumed objection is raised in verses 14 and 19. Paraphrased, it goes something like this:If God sovereignly rules over a lost person's rejection of God, then isn't it unfair of God tocondemn the individual for that response??

*The assumed objection itself argues for unconditional election: The assumed objection inverse 14 that Paul begins to deal with is: But that's not fair. Now let's think carefully. Is thisever an objection to the free-will system of doctrine? Does anyone ever object, that's notfair, when they are told that their destiny is in their own hands, that the choice resides withthem, that whether they are saved or not is based on them? No.

This (assumed) objection only arises in the context of the doctrine of unconditional election.

When you tell people, Believe if you want, it's up to you, nobody says, that's not fair! It'sonly when you tell people, God saves whoever He wants, the choice is His; He saves someand doesn't save others; He has mercy on some but not on others, that you start hearingobjections like, But that's not fair. Thus, the objection itself demonstrates thatunconditional election is the biblical teaching.

*Note what the objection is NOT: That's not Scriptural. People likewise object today thatthe doctrine of election isn't fair. But if we are Christians, shouldn't our primary concern bewhat does the Bible actually teach, whether we like it or not?

*How Paul deals with the objection:1. God's election doesn't reflect injusticeit demonstrates His mercy (v15). Would it beunjust for a judge to punish a serial rapist-murderer with life in prison or the deathpenalty? What would you say to him if he told you, that's not fair! We are all criminalsbefore God. If we got what we deserved, we would all go straight to hell. That's what Godowes us. That God chose to save any is amazing.

Remember also the truth of total depravity. Men do not reject God against their will.They freely, willfully, and happily reject God. They are happily in love with their sin. Noone in the history of the world will ever be able to say to God on the last day: I wantedyou but you didn't let me come; I sought you but you hid Yourself; I called for you butyou didn't answer me.


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2. God has the right to do whatever He wants with us (vv19-21). Who are we to talk backto the Almighty? The Judge of all the earth does justly and has every right to do what Hewants.

Other Passages in the NT on electionPsa 65:4 Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy

courts: we shall be satisfied with the goodness of thy house, even of thy holy temple.

Act 13:48, And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many aswere ordained to eternal life believed.

According to Acts 13, did these Gentiles believe because they were appointed to eternal life, orwere they appointed to eternal life because they believed? In other words, did they believebecause God chose them, or did God choose them because they believed?

In this passage, is election based on foreknown faith, or does faith happen because of election?

Romans 11:1-8 Do you not know what the Scripture says in the passage about Elijah, how he pleads with Godagainst Israel? Lord, THEY HAVE KILLED YOUR PROPHETS, THEY HAVE TORN DOWN YOURALTARS, AND I ALONE AM LEFT, AND THEY ARE SEEKING MY LIFE. But what is the divine response

to him? I HAVE KEPT for Myself SEVEN THOUSAND MEN WHO HAVE NOT BOWED THE KNEETO BAAL. In the same way then, there has also come to be at the present time a remnant according to God'sgracious choice. But if it is by grace, it is no longer on the basis of works, otherwise grace is no longer grace. Whatthen? What Israel is seeking, it has not obtained, but those who were chosen obtained it, and the rest werehardened; just as it is written, GOD GAVE THEM A SPIRIT OF STUPOR, EYES TO SEE NOT AND EARSTO HEAR NOT, DOWN TO THIS VERY DAY.

According to this passage, is election the effect or the cause of obtaining salvation? That is, didthe response of these Jews to God dictate their election, or did election dictate how these Jewsresponded to God? Did they remain in unbelief because they didn't turn their hearts to God, ordid they remain in unbelief because God had never turned their hearts to Him?

Galatians 1:15-16, But when God, who had set me apart even from my mother's womb and called me through Hisrace, was pleased to reveal His Son in me so that I might preach Him among the Gentiles, I did not immediately

consult with flesh and blood. . .

How does Paul describe his conversion in this passage? When did he believe?

Eph 1:3-6 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessingsin heavenly places in Christ: According as he hath chosen us in him before the foundation of the world, that weshould be holy and without blame before him in love: Having predestinated us unto the adoption of children byJesus Christ to himself, according to the good pleasure of his will, To the praise of the glory of his grace, wherein hehath made us accepted in the beloved.

Eph 1:11-12 In whom also we have obtained an inheritance, being predestinated according to the purpose of himwho worketh all things after the counsel of his own will: That we should be to the praise of his glory, who firsttrusted in Christ.

1Th 5:9 For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,

2Th 2:13-14 But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because Godhath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth:Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ.

2Ti 1:9 Who hath saved us, and called us with an holy calling, not according to our works, but according to his ownpurpose and grace, which was given us in Christ Jesus before the world began,

God not only elects some to salvation, but others to condemnation
http://biblia.com/bible/esv/Romans%2011.1-8http://biblia.com/bible/esv/Romans%2011.1-8


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Exo 4:21 And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all thosewonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the peoplego.

Rom 9:13 As it is written, Jacob have I loved, but Esau have I hated.

Rom 9:17-18 For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I mightshew my power in thee, and that my name might be declared throughout all the earth. Therefore hath he mercy onwhom he will have mercy, and whom he will he hardeneth.

Rom 9:21-22 Hath not the potter power over the clay, of the same lump to make one vessel unto honour, andanother unto dishonour? What if God, willing to shew his wrath, and to make his power known, endured withmuch longsuffering the vessels of wrath fitted to destruction:

1Pe 2:8 And a stone of stumbling, and a rock of offence, even to them which stumble at the word, beingdisobedient: whereunto also they were appointed.

But we n eed to understand this rightly:Many misunderstand Reformed theology to say that God forces some to go to hell againsttheir will. Though God does indeed pass over some people, He never acts apart from theirdesires. -R.C. Sproul

"The non-elect may come if they will; the elect will come." -Hodge

This is how election is connected with total depravity: If it were up to us to choose, if we wereleft alone to choose God or not choose Him, nobody would ever choose Him!

Summary so far:1. Faith is given, not foreseen: We have seen that faith and repentance are the consequents, not thegrounds of election (Rom.8:29; Eph.1:4;2:10; 2Thess.2:13; 1Pet.1:2). All the elect shall believe(Jn.10:16;27-29; 6:37,39; 17:2,9,24) and only the elect believe, because they are such (Jn.10:26; Acts13:48;2:47).

"Man, antecedently to election, could not have been foreseen as repentant and believing, because human nature canbring forth no such fruits." -Hodge

2. Election is individual, not corporate: We have seen how the Scriptures clearly teach that God'selection of persons to salvation is not corporate, but individual; He does not merely elect the churchas a whole, generally speaking, but elects particular individuals unto Himself. God chose to havemercy on Jacob (Rom.9) and Paul (Gal.1), but chose to not extend that mercy to Esau. Godhardened Pharaoh'sheart, but opened Lydia'sheart to receive His Word (see also 1 Cor.1:26-30).

III. Dealing with Objections, Part 1But even if it's Biblical, won't the doctrine of election lead to bad things? If men aretold about election, won't it lead some to despair and others to carelessness?The same objection could be made for scores of Biblical doctrines. Two examples:

Justification: If men believe they have been fully forgiven and justified in Christ, won't it lead to a lifeof licentiousness?Perseverance: If believers know that there is nothing they can do to cause God to cast them away,won't it lead them into carelessness and frivolity?


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If this doctrine is in the Scriptures, we MUST teach it:But the question is, does the Bible teach these doctrines? If the Bible doesn't teach them, we darenot preach them. But if they are found in the Scriptures, then we MUST teach them. Besides, weknow that though the same arguments can be made against justification and perseverance, when atrue believer begins to grasp these things, it actually does the opposite: they grow in Christexponentially. As Iain Murray says,

the doctrine of election and reprobation is a doctrine which may be safely taught and propounded unto people,albeit men say it should not be meddled with, because (say they) it makes some men despair, and others becomecareless what they do. I answer, let God make an answer for His own doctrine, who has commanded us to teachit. . .The apostle says boldly, the elect obtained it and the rest were blinded. Would Christ have propounded thisdoctrine if it had been dangerous? -Iain Murray

What about the passages that say that the Lord desires all to be saved?Ezekiel 18:23 Do I have any pleasure in the death of the wicked, declares the Lord GOD, rather than that heshould turn from his ways and live?"

2 Peter 3:8-10 But do not let this one fact escape your notice, beloved, that with the Lord one day is like athousand years, and a thousand years like one day. The Lord is not slow about His promise, as some count

slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance. But the day ofthe Lord will come like a thief, in which the heavens will pass away with a roar and the elements will be destroyedwith intense heat, and the earth and its works will be burned up.

1 Timothy 2:1-4 First of all, then, I urge that entreaties and prayers, petitions and thanksgivings, be made on behalfof all men, for kings and all who are in authority, so that we may lead a tranquil and quiet life in all godliness anddignity. This is good and acceptable in the sight of God our Savior, who desires all men to be saved and to come tothe knowledge of the truth

Question: If God desires that all be saved, why then did God not elect all men to Himself?

Answer: Nope. Both Calvinists and Arminians in answering this question agree that though Goddesires that all be saved, He has a higher desire that SURPASSES His desire for all to be saved (doesthat make sense?).

Arminians say that this higher desire of God is that human beings have free will.Calvinists agree God has a higher desire, but contend it is something other than free will

Illustrations of God's two w ills:*The cross:It is not the will of God that anyone commit murder, much less that hardenedsinners crucify the very Son of God in cold blood. But Scripture tells us that Christ wasdelivered up according to the definite plan and foreknowledge of God (Acts 2:23). So, Godin some sense wills what He does not will in another sense.

*God hardening Pharaoh's heart: God sends Moses to Pharaoh, commanding him to let thepeople go, which is God's desire. Yet, we are expressly told that God Himself hardens theheart of Pharaoh so he won't let the people go.

*The war against the Lamb, Revelation 17:16-17:Clearly these kings waging war against theLamb was against the will of God, yet we are told they do this because God had put it intotheir hearts. Therefore God willed (in one sense) to influence the hearts of the ten kings sothat they would do what is against his will (in another sense) (John Piper).

*Lamentations 3:31-33: For the Lord will not reject forever, For if He causes grief,Then He will have compassion, According to His abundant lovingkindness. For Hedoes not afflict willingly, Or grieve the sons of men.
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The Lord causes grief, but here He does not do so willingly. In a sense, He doesn't wantto cause grief or send affliction, but He does. Why? Because there is a higher will atwork. . .

Thus, God chooses to decree some things that He, in some senses, does not desire, because ofanother higher desire.

Arminians say that this higher desire is for man to have free will: God desires all to be savedyes--but He has an even higher desire than thatnamely, that all men have free will; and so as to notimpose on their free will, God let's men choose to believe or not believe. . . . .

IV. WHY did God choose the elect?What is the Lord's MOTIVE in election?

Calvinists say that the higher desire God has is for His own glory: God desires all to be savedyes--but He has an even higher desire than thatnamely, His own glory:

Romans 9:22-23, What if God, although willing to demonstrate His wrath and to make His power known,endured with much patience vessels of wrath prepared for destruction? And He did so to make known theriches of His glory upon vessels of mercy, which He prepared beforehand for glory.

By the way, in this passage the immediate context is the story of God hardening Pharaoh'sheart (Paul quotes this just verses previous). And we read in Exodus that God had in facthardened Pharaoh's heart for the same reason:

Exodus 11:9, Then the Lord said to Moses, 'Pharaoh will not listen to you, so that My wonders will bemultiplied in the land of Egypt.' (see also 9:16).

. . .and Isaiah 48 clears up for us the mystery of Lamentations 3 (referenced above)why is it that theLord sends grief and affliction to His people, though in one sense He doesn't want to? What is thehigher desire?

Isaiah 48:10-11, Behold, I have refined you, but not as silver; I have tested you in the furnace of affliction.For My own sake, for My own sake, I will act; for how can My name be profaned? And My glory I will notgive to another.

In fact, the Scriptures teach that everything the Lord do es, He does for H is glory:Isaiah 48:11For my own sake, for my own sake, I will act, for how should my name be profaned?My glory I will not give to another. For mynames sake! For the sake ofmypraise! For myown sake!For myown sake! How should myname be profaned! Myglory I will not give to another!

God created us for his glory:Bring my sons from afar and my daughters from the end of the earth, every one who is called by my

name, whom I created for my glory. (Isaiah 43:6-7)God called Israel for his glory:

You are my servant, Israel, in whom I will be glorified (Isaiah 49:3).God rescued Israel from Egypt for his glory:

Our fathers, when they were in Egypt, did not consider your wondrous works . . . but rebelled by theSea, at the Red Sea. Yet he saved them for his names sake, that he might make known his mightypower. (Psalm 106:7-8)

God raised Pharaoh up to show his power and glorify his name:
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For the Scripture says to Pharaoh, For this very purpose I have raised you up, that I might show mypower in you, and that my name may be proclaimed in all the earth. (Romans 9:17)

God defeated Pharaoh at the Red Sea to show his glory:And I will harden Pharaohs heart, and he will pursue them and I will get glory over Pharaohand all hishost; and the Egyptians shall know that I am the Lord. . . And the Egyptians shall know that I am theLord, when I have gotten gloryover Pharaoh, his chariots, and his horsemen. (Exodus 14:4,18; cf. v.17)

God spared Israel in the wilderness for the glory of his name:I acted for the sake of my name, that it should not be profaned in the sight of the nations, in whosesight I had brought them out. (Ezekiel 20:9, l4, 44)

God gave Israel victory in Canaan (and made an everlasting covenant with David) for the gloryof his name:

Who is like your people Israel, the one nation on earth whom God went to redeem to be his people,making himself a name and doing for them great and awesome things by driving out before yourpeople, whom you redeemed for yourself from Egypt, a nation and its gods? (2 Samuel 7:23-24)

God saved Jerusalem from attack for the glory of his name:For I will defend this city to save it, for my own sakeand for the sake of my servant David. ( 2 Kings19:34; cf.20:6)

God restored Israel from exile for the glory of his name:Thus says the Lord God, It is not for your sake, O house of Israel, that I am about to act, but for thesake of My holy name. . .And I will vindicate the holiness of my great name. . .And the nations willknow that I am the Lord (Ezekiel 36:22-23; cf. v32)

God will not cast away his people for the glory of his name:Do not be afraid; you have done all this evil. Yet do not turn aside from following the Lord . . . For theLord will not forsake his people, for his great names sake. (l Samuel 12:20, 22)

God forgives our sins for his own sake:I, I am he who blots out your transgressions for my own sake, and I will not remember your sins.(Isaiah 43:25)Foryour own names sake, O Lord, pardon my guilt, for it is great. (Psalm 25:11)

God the Father leads and guides us in the paths of righteousness for His Name's sakeHe guides me in the paths of righteousness for His names sake (Ps.23:3)

For You are my rock and my fortress; for Your name's sake You will lead me and guide me.(Ps.31:3)

God helps and delivers us for His name's sakeHelp us, O God of our salvation, for the glory of Your name; and deliver us and forgive our sins forYour name's sake. (Ps.79:9)

So, WHY does God choose to save some? The same reason He does everythingthat He does. . .

For His glory (as we saw above):

Eph.1:6, 12, 14, In love He predestined us to adoption as sons through Jesus Christ to Himself, accordingto the kind intention of His will, to the praise of the glory of His grace , which He freely bestowed on us inthe Beloved. In Him we have redemption through His blood, the forgiveness of our trespasses, according tothe riches of His grace which He lavished on us. In all wisdom and insight He made known to us themystery of His will, according to His kind intention which He purposed in Him with a view to anadministration suitable to the fullness of the times, that is, the summing up of all things in Christ, things inthe heavens and things on the earth. In Him also we have obtained an inheritance, having been predestined
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according to the purpose of the one who works all things after the counsel of His will, to the end that we whowere the first to hope in Christ would be to the praise of His glory . In Him, you also, after listening to themessage of truth, the gospel of your salvationhaving also believe, you were sealed in Him with the HolySpirit of promise, who is given as a pledge of our inheritance, with a view to the redemption of God's ownpossession, to the praise of H is glory.

And also. . .

According to His good pleasure:Eph.1:6, 12, 14, In love He predestined us to adoption as sons through Jesus Christ to Himself, accordingto the kind intention of His will, to the praise of the glory of His grace, which He freely bestowed on us inthe Beloved. In Him we have redemption through His blood, the forgiveness of our trespasses, according tothe riches of His grace which He lavished on us. In all wisdom and insight He made known to us themystery of His will, according to His kind intention which He purposed in Him with a view to anadministration suitable to the fullness of the times, that is, the summing up of all things in Christ, things inthe heavens and things on the earth. In Him also we have obtained an inheritance, having been predestinedaccording to the purpose of the one who works all things after the counsel of His will, to the end that we whowere the first to hope in Christ would be to the praise of His glory. In Him, you also, after listening to themessage of truth, the gospel of your salvationhaving also believe, you were sealed in Him with the HolySpirit of promise, who is given as a pledge of our inheritance, with a view to the redemption of God's ownpossession, to the praise of His glory.

In love:

Eph.1:6, In love He predestined us to adoption as sons through Jesus Christ to Himself, according to thekind intention of His will, to the praise of the glory of His grace, which He freely bestowed on us in theBeloved. . .

Eph 2:4-7, But God, being rich in mercy, because of His great love with which He loved us, even when wewere dead in our transgressions, made us alive together with Christ (by grace you have been saved), andraised us up with Him, and seated us with Himin the heavenly places in Christ Jesus, so that in the ages tocome He might show the surpassing riches of His grace in kindness toward us in Christ Jesus.

Deu 7:6-8 For thou art an holy people unto the LORD thy God: the LORD thy God hath chosen thee tobe a special people unto himself, above all people that are upon the face of the earth. The LORD did not sethis love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest

of all people: But because the LORD loved you, and because he would keep the oath which he had swornunto your fathers, hath the LORD brought you out with a mighty hand, and redeemed you out of the houseof bondmen, from the hand of Pharaoh king of Egypt.

V. Dealing with Objections, Part 2What about John 3:16?

Scripture is filled with texts such as John 3:16: For God so loved the world that He gave His onlybegotton Son, that whoever believes in Him shall not perish, but have eternal life.

Question: It seems like election nullifies verses like John 3:16. How can they both be true? Itseems they work against each other. How do you explain these kinds of texts? How do youreconcile the doctrine of election and the free offer of the gospel?

Answer: You let those texts stand. Scripture teaches the doctrine of election. Scripture also teachesthat everyone who calls upon the name of the Lord will be saved:

Election and the free offer of the gospelJohn 6:37, All that the Father gives Me will come to Me, and the one who comes to Me I will


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certainly not cast out.

1. Election: All that the Father gives Me WILL come to Me2. Free offer of the gospel:and the one who comes to Me I will certainly not cast out

John 6:39-40, 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. For this is the will of My Father, that everyone who beholds the Sonand believes in Him will have eternal life, and I Myself will raise him up on the last day.

1. Election:verse 392. Free offer of the gospel:verse 40

John 12:39-43, For this reason they could not believe, for Isaiah said again, 'He has blinded theireyes and He hardened their heart, so that they would not see with their eyes and perceive with theirheart, and be converted and I heal them.' These things Isaiah said because he saw His glory, and hespoke of Him. Nevertheless, many even of the rulers believed in Him, but because of the Phariseesthey were not confessing Him, for fear that they would be put out of the synagogue; for they loved theapproval of men rather than the approval of God.

1. Sovereign election:they COULD NOT believe, for. . .He hardened their heart

2. Free rejection:for they loved the approval of men rather than the approval of God

1 Peter 2:8, for they stumble because they are disobedient to the word, and to this doom they werealso appointed.

1. Sovereign election:to this doom they were also appointed2. Free rejection:for they stumble because they are disobedient to the word

Romans 9: Election:(as we have seen)Romans 10: Free offer of the gospel:Whoever calls upon the name of the Lord will be saved

How do you reconcile the doctrine of election with the free offer of the gospel?God commands all men everywhere to repent (17:30; 26:20, etc). Yet men are both unable to repentwithout the supernatural help of God, as well as unwilling to repent; for they are willing slaves of theirsin (Jn.8), they love their sin, and they can no more change their hearts and make their own heartsturn away from the sin they love than a cow can grass, or a lion can meat, or a leopard can her spots.Just as repentance is spoken of as a command of God, so too it is spoken of as a gift that God alonecan give (Acts 5:31; 11:18; 2Tim.2:25; Deut.29:4, etc). Thus, we have the following truths:

1. Every man is commanded to repent and believe, this is clear from the Scriptures (Acts17:30, etc).2. Just as clear from the Scriptures is the truth that no man can, of his own will or decision orpower--repent, believe, or circumcise his own heart (Deut.29:4 etc).3. This repentance and belief is thus a gift that God gives, and mustgive--for unless God givesthis there will never be repentance and belief (Jn.12:39-40, etc).4. This gift of repentance and faith, Scripture teaches, is given ONLY to the elect (Rom.9,etc).5. At the same time, Scripture boldly declares that this precious gift will be given by the Spiritto ALL who call upon Christ--none will ever be turned away who call upon Him forforgiveness and Life (Is.55:5-6; Jn.6:37, Rom.10:13, etc).

Thus, if we ask, Why are some men not saved?, Scripture gives us two answers:

1) Men are not saved because they are not elect. But also,2) Men are condemned because they don't repent and believe the Gospel. They refuse to


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give heed to the gospel call:

"Let the wicked forsake his way and the unrighteous man his thoughts, and let him return tothe Lord, and He will have compassion on him; and to our God, for He willabundantlypardon."

Scripture teaches both:1) God elects some and not others.

2) If a man makes use of God's appointed means of salvation (seeking the Lord, calling uponthe Name of the Lord), just as surely he will attain to the appointed end(salvation).

How do I know if I'm elect?Simply put: you cannot know. But what you can know is that if you make use of the means ofsalvation, you will not fail to attain to the end. We cannot lift up the curtains of time and look intothe deep counsel and purposes of God which He wrought before creation. But if we feel ourselves tobe hopeless sinners, we can call upon Jesus to save us. Never in the history of the world will it berecorded that Jesus denied a sinner who came to Him for forgiveness, for the testimony of Scripturestands: the one who comes to Me, I will certainly not cast out (Jn.6:37).

Ichabod Spencer on election and free agency"Here is one truth: God predestinates. The Bible says so; and aside from the Bible, I know it by my ownreason, just as well as I know that God is wise enough to have some plan for his actionsHere is anothertruth: Man is freeHe knows that he acts of his own free choice just as well as he knows his own existence.He has not himself a doubt on the subjectIf a man tells you he is not free, that he does not act of his ownfree will, give him a blistering cap and a strait-jacket, and send him to the mad-house. The man is amaniac. He is unfit to be at large. Here, then are two truths: God decrees; Man is a free agent. . .

[But] God has not more certainly foreordained the end than he has foreordained the means. He decreesno end without decreeing the means to reach it. Though St. Paul, as instructed by God, had promisedthose in the ship, that no man's life should be lost, yet he afterwards said, when the sailors were about toflee out of the ship, 'Except these abide in the ship, ye cannot be saved.' The promise and thepredestination could not save them if the predestinated means failedPredestination reaches both meansand ends together; never the one without the other. If your salvation is foreordained, your repentance,your faith, and holiness, and willing obedience to God are foreordained also. So is your willing andprayerful use of all the means of eternal life[This doctrine] unites means and ends, --repentance, faith,prayer, humility, love, goodness, holiness, as means; and heaven, as the end. 'If I am to be saved I shall be,do what I may! [If election is true it doesn't matter what I do]' that is not our doctrine. You never heard itpreached so. No man ever preached it so. No man ever believed that. Election does not dispense withthe means of salvation, and you cannot dispense with them. You will repent willinglyyou will pray, youwill flee to Christ, you will strive to enter in at the narrow gate, if you are going to be saved. I cannot see foryou the end; I cannot lift the curtain that hides eternity, and show you your place in the world of spirits; butI can see your duty here, the means of salvation, which ought to engage all your efforts. And, by thepromise of the God of truth, I can know that if you employ the means, as He bids you, you cannot fail ofthe end, eternal life. 'He that soweth to the Spirit, shall of the Spirit reap life everlasting,' because God hathforeordained it shall be so." -Taken from A Pastor's Sketches

Robert Murray McCheyne on election and free agency:'If I knew I were one of the elect, I would come; but I fear I am not.' To you I answer, Nobody ever cameto Christ because they knew themselves to be of the elect. It is quite true that God has of His mere goodpleasure elected some to everlasting life, but they never knew it till they came to Christ. Christ nowhereinvites the elect to come to Him. The question for you is not, Am I one of the elect? But, Am I of thehuman race? -Robert Murray McCheyne

Election and PreachingWe don't know who is elect and who is not. Our task then is not to offer the gospel to the elect (as ifwe knew who they were)but to preach a free offer of the gospel to any and all who will come. It is


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in preaching the free offer of the gospel that the elect WILL hear His voice and come.

While Scriptures do teach the general invitations of the Gospel AND the particular and special work of Christ,they do not choose to reveal clearly how both truths are consistent with each other. . .A minister should preach afull, unfettered Gospel because God has commanded it to be preached to every creature. . .The Gospel offercontains nothing that is not absolutely truthful. All who comply with its directions shall certainly be saved. -IainMurray

It is the COMMAND of God TO OFFER CHRIST,-- ' Go ye and preach to all nations.' It is the command ofGod TO RECEIVE HIM,-- 'This is the work of God, that ye should believe on him whom he hath sent.' It is theINVITATION of God to come to Him; and it is the PROMISE of God, that whosoever cometh shall in no wisebe cast out. 'The Spirit saith, come; and the Bride saith, come; and whosoever will, let him come and take of thewater of life freely.' -John Bonar, Banner of Truth volume, p442.

We are thus to preach:3

(1) A Free Offer: "Christ invites all without distinction, even the worst of sinners, to thisspiritual feast: Isaiah 55:1, 'Ho, every one that thirsteth ...O; Revelation 22:17, 'Andwhosoever will, let him take of the water of life freely.' These are gospel-invitations, cloggedwith no conditions, comprehending all who are willing to receive Christ, whatever their case isor has been" (Thomas Boston's Works, edited by McMillan, vol.X,p.95,1854 edit.).

(2) A Particular Offer. "The general call and offer of the Gospel reaches every individualperson (who hears it), and God speaks to every sinner as particularly as though he namedthem by his name and surname. Remission of sins is preached to you, we beseech you to bereconciled, the promise is unto you; and for my part I do not know what sort of a Gospel menmake, who do not admit this" (E. Erskine in Gospel Truth) p. 355).

(3) A Real and Sincere Offer. God is not offering something which He is unwilling to bestow."God offers Christ cordially and affectionately in the gospel; his very heart goes out aftersinners in the call and offer thereof. It is not possible to conceive anything more affectionatethan the words in which he addresses sinners, Isaiah 55:1-3; Ezekiel 33:11; Hoseah 11:8.God's whole heart and soul is in the offer and promise of the Gospel" (E. Erskine, GospelTruth, p. 65).

(4) A Commanding Offer. "Sinners must come in. 'Compel them to come in' (Luke 14:23).Sirs, you not only may come, but you must come, even the worst of you. You are not onlydesired to come in, but you must not stay outside. Consider, 'This is his commandment, thatye believe'(1 John 3:23). You are absolutely commanded to come in. Therefore I charge youin his Name to come in, and not disobey his absolute command. . .We dare admit no excusesin this matter, bring them from whence you will, whether from God's greatness, your ownvileness, or the world's impediments. Whatever your case may be, you are commanded byGod to come; and his commands are not to be disputed, but obeyed (Boston's WorksVI,pp.288-9).

(5) An Urgent and Solemn Offer. "It is in this world only that the call takes place (Matt.28:18-19). As for those who are gone into the other world, the call can reach them no more; they areprisoners without hope. . .This Gospel is the Lord's farewell sermon to the world. It is God'slast grace to the world (Heb.1). No other dispensation of grace shall the world ever see again.Now, Sirs, the last ship for Immanuel's land is making ready to go; therefore it is now ornever! (Heb.10:2-27). . .The more frequent, and the more solemn offers that are made tosinners, the greater is their contempt which they pour upon the Son of God. And everysermon will add to their account; so that I have no doubt but that many of us, if they hold onas they are doing in slighting Christ and his ordinances, the day will come, in which they willwish from their hearts they had never lived where sermons were to be heard. And reflections

3 This section taken from Iain Murray's, The Free Offer of the Gospel


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on these will cut them to the heart for ever more! Of all vengeance that which follows adespised Gospel is the most dreadful. 'But I say unto you, that it shall be more tolerable forthe land of Sodom in the day of judgment than for thee. . .O children of the house of hell,close with the offer of adoption into God's family! I beseech you to accept it, nay, I charge youto come out from among them this day (Boston's Works V, p.358;II,p.453; III,p.99;I,p.651).

Conclusion:1. Faith is given, not foreseen: We have seen that faith and repentance are the consequents, not thegrounds of election (Rom.8:29; Eph.1:4;2:10; 2Thess.2:13; 1Pet.1:2). All the elect shall believe(Jn.10:16;27-29; 6:37,39; 17:2,9,24) and only the elect believe, because they are such (Jn.10:26; Acts13:48;2:47).

"Man, antecedently to election, could not have been foreseen as repentant and believing, because human nature canbring forth no such fruits." -Hodge

2. Election is individual, not corporate: We have seen how the Scriptures clearly teach that God'selection of persons to salvation is not corporate, but individual; He does not merely elect the church as awhole, generally speaking, but elects particular individuals unto Himself. God chose to have mercy on

Jacob(Rom.9) and Paul(Gal.1), but chose to not extend that mercy to Esau. God hardened Pharaoh'sheart, but opened Lydia'sheart to receive His Word (see also 1 Cor.1:26-30).

3. God does desire for all to be saved, but He has an even HIGHER desire than thisnamely, His glory.4. Though it is true that salvation is given only to the elect, it is also true that all who call upon the nameof the Lord will be saved. Men are not saved only because they are not elect, but they are also not savedbecause they refuse to give up their sin. No man ever came to Christ for forgiveness and salvation andwas turned away: the one who comes to Me I will certainly not cast out (Jn.6:37). Let us then preach afree offer of the gospel and know that the elect will hear His voice and come.

VI. Applications of the doctrine of election*Election and comfort. The doctrine of election is meant to bring great comfort and awe to believers. IfI believe that I chose God, it will have an effect on how I think about God; that would be different thanhow I would think of Him if I believed Scripture teaches that He in fact actually chose me. There is adifference, is there not, between a stray cat choosing to adopt a family, and on the other hand a familychoosing to adopt a child. Which argues a greater love? We were not orphans that showed up one dayon God's doorstep. Scripture tells us that as believers, we have been hand-chosen by God, in love, andaccording to His good pleasure. Indeed, the biblical doctrine of election is meant to foster within us aweas we think upon the unspeakably precious love of God for us in Christ.

*Election and security. The doctrine of election is meant to bring security to the believer. How we thinkaboutwho chose whohas great ramifications on how we think about our present relationship with Christ.If I'M the one who chose HIM; if I'm the one who entered into relationship with Him, then wouldn't it

follow that I can also end that relationship? If I did something to enter into relationship with Him,couldn't I also do something (bad and sinful) that would end that relationship? If I believe that I choseGod, what happens when I struggle as a Christian and through my actions I reject God? If God acceptedme because I first chose Him, then what will God do on the days that I functionally reject Him? Thebiblical doctrine of election is thus given to us in order that we might have security in our relationshipwith Christ.

*Election and tears. The doctrine of election, properly understood and embraced, will never, everproduce a cold heart that cares nothing for souls. It didn't for Paul. Paul actually begins his discussion ofelection with tears in his eyes for his brothers according to the flesh. In Romans 9:1-4, far from giving a


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distanced, removed lecture on the nature of election, Paul is so deeply burdened for the salvation of hisnation that if possible, he would have given up his own place in paradise for them (v3). The biblicaldoctrine of election, when properly grasped, will humble us and break our hearts for our lost loved onesaround us.

*Election and missionary zeal. One of the biggest objections to the doctrine of election is that it willmake us lazy. If God has already elected individuals to salvation, then there's no need to go share the

gospel, right? Once again, this is not the effect the doctrine of election had on the apostle Paul. At thebeginning of chapter 9, as he begins his teaching on election, his eyes are wet and his heart is broken.And after finishing his discourse on election, he goes on in chapter 10 to stress the absolute need for thepreaching of the gospel. If the gospel is not preached, men will not be saved, he declares in chapter 10.Election does not nullify the need for the preaching of the gospel. They are not opposed to one another.And no one, I don't think, will venture to argue that Paul, a believer in and teacher of the doctrine ofelection, was a lazy missionary. The biblical doctrine of election, when properly grasped, fuels a burningpassion to preach the glory of Christ among the nations.

*Election and confidence in missionary preaching. Election is not only not opposed to the need for thepreaching of the gospel. Election propels gospel preaching. Yes, the doctrine of election is one of thebest catalysts there is in the Bible for unrestrained, unhindered, unreserved, tireless evangelistic preachingof the gospel! How? Because you go with the confidence that Christ's sheep WILL hear His voice.

They are out there. All you have to do is faithfully proclaim the gospel. When they hear His voice theywill come. No uncertainties about it. No doubt about it. No if's about it. I have other sheep that arenot of this fold; I must bring them also and they will heed my voice (Jn.10:16). Those who believe inelection can hear the Lord whispering in their ears as He did into Paul's, Do not be afraid, but go onspeaking and do not be silent, for I am with you. . .for I have many people in this city (Acts 18:9-10).The biblical doctrine of election is there to give great confidence and encouragement to missionarypreachers.

Illustration: John Alexander, a former president of Inter-Varsity said in a message at Urbana 67, At thebeginning of my missionary career I said that if predestination were true I could not be a missionary.Now after 20 years of struggling with the hardness of the human heart, I say I could never be amissionary unless I believed in the doctrine of predestination. It gives hope that Christ most certainlyhas a people among the nations. I have other sheep.4

*Election and purity in missionary preaching. If you believe that Christ has elected His sheep before thefoundation of the world, and that they will hear His voice, and that when they hear His voice they willcome to Him, then you don't have to try to dress up the gospel. So many preachers are afraid to tellunbelievers about suffering in the Christian life. They will only talk about the peace of God, the joy andhappiness that will come if you believe, the fulfillment that God gives in Jesus. All true. But what aboutall the times Jesus told His would-be disciples that if they wanted to follow Him, they must take up theircrosses? What about all the times Jesus told them that the call to follow Him was the call to die? Whenyou believe in election, you don't have to worry about trying to make the gospel more palatable. Youdon't have to worry about making it attractive. You don't have to worry about how to take sheep foodand make it look like something goats would really like. You preach Christ, knowing that, as the Bibleteaches, when the gospel is preached faithfully, the goats will be offended and angry, but His sheep will

hear His voice and come. When they hear about suffering together with Christ, the goats will leave, butHis sheep will be drawn. Thus, the biblical doctrine of election preserves the purity of the preaching ofthe gospel.

4 Story used from John Piper, TULIP

a study guide on election

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