Heresy Believing that Foreknowledge Causes Being Chosen

I guess we can start with some basics.

Did God call Abraham or Omar?

Did God choose Israel or Ammon?

Hello @Quasiblogo, thank you for dropping by Ask A Calvinist I don't have time to talk right now, but I thought you might be interested in this short article from our friends at Got Questions (and I'll leave you with a couple of passages to ponder as well). Great question, BTW

God bless you!

--David
p.s. - I hope to be back a little later today (Dv). Here's something to consider from both the Lord Jesus and the Apostle Paul.

689 confession of faith,
Chapter 3: Of God's Decree
1._____ God hath decreed in himself, from all eternity, by the most wise and holy counsel of his own will, freely and unchangeably, all things, whatsoever comes to pass; yet so as thereby is God neither the author of sin nor hath fellowship with any therein; nor is violence offered to the will of the creature, nor yet is the liberty or contingency of second causes taken away, but rather established; in which appears his wisdom in disposing all things, and power and faithfulness in accomplishing his decree.
( Isaiah 46:10; Ephesians 1:11; Hebrews 6:17; Romans 9:15, 18; James 1:13; 1 John 1:5; Acts 4:27, 28; John 19:11; Numbers 23:19; Ephesians 1:3-5 )
2._____ Although God knoweth whatsoever may or can come to pass, upon all supposed conditions, yet hath he not decreed anything, because he foresaw it as future, or as that which would come to pass upon such conditions.
( Acts 15:18; Romans 9:11, 13, 16, 18 )

3._____ By the decree of God, for the manifestation of his glory, some men and angels are predestinated, or foreordained to eternal life through Jesus Christ, to the praise of his glorious grace; others being left to act in their sin to their just condemnation, to the praise of his glorious justice.
( 1 Timothy 5:21; Matthew 25:34; Ephesians 1:5, 6; Romans 9:22, 23; Jude 4 )

4.______These angels and men thus predestinated and foreordained, are particularly and unchangeably designed, and their number so certain and definite, that it cannot be either increased or diminished.
( 2 Timothy 2:19; John 13:18 )

5._____ Those of mankind that are predestinated to life, God, before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his will, hath chosen in Christ unto everlasting glory, out of his mere free grace and love, without any other thing in the creature as a condition or cause moving him thereunto.
( Ephesians 1:4, 9, 11; Romans 8:30; 2 Timothy 1:9; 1 Thessalonians 5:9; Romans 9:13, 16; Ephesians 2:5, 12 )

6._____ As God hath appointed the elect unto glory, so he hath, by the eternal and most free purpose of his will, foreordained all the means thereunto; wherefore they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ, by his 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, or effectually called, justified, adopted, sanctified, and saved, but the elect only.
( 1 Peter 1:2; 2 Thessalonians 2:13; 1 Thessalonians 5:9, 10; Romans 8:30; 2 Thessalonians 2:13; 1 Peter 1:5; John 10:26; John 17:9; John 6:64 )

7._____ The doctrine of the high mystery of predestination is to be handled with special prudence and care, that men attending the will of God revealed in his Word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal election; so shall this doctrine afford matter of praise, reverence, and admiration of God, and of humility, diligence, and abundant consolation to all that sincerely obey the gospel.
( 1 Thessalonians 1:4, 5; 2 Peter 1:10; Ephesians 1:6; Romans 11:33; Romans 11:5, 6, 20; Luke 10:20 )

Chapter 10: Of Effectual Calling
1._____ Those whom God hath predestinated unto life, he is pleased in his appointed, and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death in which they are by nature, to grace and salvation by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God; taking away their heart of stone, and giving unto them a heart of flesh; renewing their wills, and by his almighty power determining them to that which is good, and effectually drawing them to Jesus Christ; yet so as they come most freely, being made willing by his grace.
( Romans 8:30; Romans 11:7; Ephesians 1:10, 11; 2 Thessalonians 2:13, 14; Ephesians 2:1-6; Acts 26:18; Ephesians 1:17, 18; Ezekiel 36:26; Deuteronomy 30:6; Ezekiel 36:27; Ephesians 1:19; Psalm 110:3; Song of Solomon 1:4 )
2._____ This effectual call is of God's free and special grace alone, not from anything at all foreseen in man, nor from any power or agency in the creature, being wholly passive therein, being dead in sins and trespasses, until being quickened and renewed by the Holy Spirit; he is thereby enabled to answer this call, and to embrace the grace offered and conveyed in it, and that by no less power than that which raised up Christ from the dead.
( 2 Timothy 1:9; Ephesians 2:8; 1 Corinthians 2:14; Ephesians 2:5; John 5:25; Ephesians 1:19, 20 )

3._____ Elect infants dying in infancy are regenerated and saved by Christ through the Spirit; who worketh when, and where, and how he pleases; so also are all elect persons, who are incapable of being outwardly called by the ministry of the Word.
( John 3:3, 5, 6; John 3:8 )

4._____ Others not elected, although they may be called by the ministry of the Word, and may have some common operations of the Spirit, yet not being effectually drawn by the Father, they neither will nor can truly come to Christ, and therefore cannot be saved: much less can men that receive not the Christian religion be saved; be they never so diligent to frame their lives according to the light of nature and the law of that religion they do profess.
( Matthew 22:14; Matthew 13:20, 21; Hebrews 6:4, 5; John 6:44, 45, 65; 1 John 2:24, 25; Acts 4:12; John 4:22; John 17:3 )

Quasiblogo said:

Hello ~ I'm not Reformed, but the recent homegoing of J.I. Packer has prompted me back into reading Knowing God (because I recall his Calvinist leanings) and to listening to Alistair Begg's sermons on the "Truth for Life" platform. I find the focus on predestination - chosing - election - calling to actually be refreshing, because it makes me aware how that in the "armininian" environments, where explanations are generally provided for these doctrinal terms, one does not hear much about these doctrines in sermons, teachings, songs, praise, conversation, etc. At least by my experience.

I don't care for debate, but I am interested in the Statement for newbies below (bold mine):

A common heresy being taught among people claiming to be Christians is that, the reason God chose us, was that He foreknew who would choose Him (John 15:16) or who would seek Him (Romans 3:11) or who would call upon His name (Isaiah 64:7) or who would receive (1 Corinthians 2:14) or who would come to Him (John 6:44). This teaching is heretical, glorifies man, and must be stopped with the Word of God.

For those interested, could you please provide a trail of Scriptures that would help me understand the comfort Reformed believers have in the teaching that God's foreknowledge is not a causation for God to choose His own? I realize my request is simplistic and that the understanding of Scriptures is not resolved all the time by using the Hansel and Grete/breadcrumb approach (I was intrigued when listening to Begg yesterday. He mentioned how that one doctrine overlaps with another and helps explain another). Thank you.

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The Reformed Confessions were written for questions just like this. They include scriptural references to help point you in the right direction.

From the Canons of Dort

Article 8: A Single Decree of Election
This election is not of many kinds, but one and the same for all who were to be saved in the Old and the New Testament. For Scripture declares that there is a single good pleasure, purpose, and plan of God’s will, by which he chose us from eternity both to grace and to glory, both to salvation and to the way of salvation, which God prepared in advance for us to walk in.

Article 9: Election Not Based on Foreseen Faith
This same election took place, not on the basis of foreseen faith, of the obedience of faith, of holiness, or of any other good quality and disposition, as though it were based on a prerequisite cause or condition in the person to be chosen, but rather for the purpose of faith, of the obedience of faith, of holiness, and so on. Accordingly, election is the source of every saving good. Faith, holiness, and the other saving gifts, and at last eternal life itself, flow forth from election as its fruits and effects. As the apostle says, “He chose us” (not because we were, but) “so that we should be holy and blameless before him in love” (Eph. 1:4).

Article 10: Election Based on God’s Good Pleasure
But the cause of this undeserved election is exclusively the good pleasure of God. This does not involve God’s choosing certain human qualities or actions from among all those possible as a condition of salvation, but rather involves adopting certain particular persons from among the common mass of sinners as God’s own possession. As Scripture says, “When the children were not yet born, and had done nothing either good or bad . . . , she (Rebecca) was told, ‘The older will serve the younger.’ As it is written, ‘Jacob I loved, but Esau I hated’” (Rom. 9:11-13). Also, “All who were appointed for eternal life believed” (Acts 13:48).

Article 11: Election Unchangeable
Just as God is most wise, unchangeable, all-knowing, and almighty, so the election made by him can neither be suspended nor altered, revoked, or annulled; neither can God’s chosen ones be cast off, nor their number reduced.

Yours in the Lord,

jm

JM said:

The Reformed Confessions were written for questions just like this. They include scriptural references to help point you in the right direction.

From the Canons of Dort

Article 8: A Single Decree of Election
This election is not of many kinds, but one and the same for all who were to be saved in the Old and the New Testament. For Scripture declares that there is a single good pleasure, purpose, and plan of God’s will, by which he chose us from eternity both to grace and to glory, both to salvation and to the way of salvation, which God prepared in advance for us to walk in.

Article 9: Election Not Based on Foreseen Faith
This same election took place, not on the basis of foreseen faith, of the obedience of faith, of holiness, or of any other good quality and disposition, as though it were based on a prerequisite cause or condition in the person to be chosen, but rather for the purpose of faith, of the obedience of faith, of holiness, and so on. Accordingly, election is the source of every saving good. Faith, holiness, and the other saving gifts, and at last eternal life itself, flow forth from election as its fruits and effects. As the apostle says, “He chose us” (not because we were, but) “so that we should be holy and blameless before him in love” (Eph. 1:4).

Article 10: Election Based on God’s Good Pleasure
But the cause of this undeserved election is exclusively the good pleasure of God. This does not involve God’s choosing certain human qualities or actions from among all those possible as a condition of salvation, but rather involves adopting certain particular persons from among the common mass of sinners as God’s own possession. As Scripture says, “When the children were not yet born, and had done nothing either good or bad . . . , she (Rebecca) was told, ‘The older will serve the younger.’ As it is written, ‘Jacob I loved, but Esau I hated’” (Rom. 9:11-13). Also, “All who were appointed for eternal life believed” (Acts 13:48).

Article 11: Election Unchangeable
Just as God is most wise, unchangeable, all-knowing, and almighty, so the election made by him can neither be suspended nor altered, revoked, or annulled; neither can God’s chosen ones be cast off, nor their number reduced.

Yours in the Lord,

jm

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Thanks for sharing this, it should be read more often.

Quasiblogo said:

Thank you, all, for your feedback.

I attended an Evangelical Presbyterian Church in the southeast U.S. for one year about 15 years ago. It was rather mind-blowing to hear an associate pastor say that no one can truly know if they are elect or not. And I thought, "Well, what's the use of faith (trust) if from union with Christ and his Word, we do not have inner assurance of an eternal reality?" What are your thoughts about what this pastor said? I realize that the enemy of our souls will constantly attempt to lie to us and unhinge us in our convictions. Perhaps this is what he was trying to get across, albeit not very well.

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This is the biggest practical issue for election. The obvious way to get certainty is to propose some test for whether you're saved. However one implication of original sin is that people's reasoning on spiritual topics can't be trusted. There can't be any test that won't leave some people thinking they're saved when they aren't.

This isn't an issue just for election though. It's a problem no matter what your soteriology is. Unless you have some really stupid test like the fact that you've said the sinner's prayer, there's no way to give assurance that won't leave some people falsely assured.

But perhaps the whole concept of a test for salvation is wrong. Remember that Luther's situation started with just this problem. He tried repenting as much as possible but could never be sure he had done enough. In the end he concluded that it wasn't up to him anyway, and that our assurance rests of what God has done for us.

So could someone think that Christ had died for him when he's actually damned? Maybe. But for the Reformers, faith was primarily trust in God. I think you can find some Biblical basis for saying that anyone who rests his assurance on what God has done for him will not be disappointed.

The main problem is that this results in all kinds of sinners being saved. But that's the whole point.

Quasiblogo said:

I don't care for debate, but I am interested in the Statement for newbies below (bold mine):

Click to expand...

A common heresy being taught among people claiming to be Christians is that, the reason God chose us, was that He foreknew who would choose Him (John 15:16) or who would seek Him (Romans 3:11) or who would call upon His name (Isaiah 64:7) or who would receive (1 Corinthians 2:14) or who would come to Him (John 6:44).

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This teaching is heretical, glorifies man, and must be stopped with the Word of God.

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There's nothing wrong with the statement. If Election is true, foreknowledge has nothing to do with it, even if God is believed to see all things in the future.

I'm always hesitant to say something is a "heresy," but I cannot fault the statement for making that judgment. After all, having Election be dependent upon foreknowledge does seem to make the human the determiner of whether God will make the choice or not.

And calling this belief which amounts to making God's decision be dependent upon the deeds of the creature something that "glorifies man" doesn't appear to be out of line.

FromJ.P.Boyce,
WHAT ELECTION IS NOT:

Not salvation, but unto salvation. 11 Thes. 2:13, 14; Eph. 1:4; Rom. 8:29, 30.

Not exclusive of means. II Thes. 2:14; Eph. 1:5, 13; II Tim. 2:10; I Pet. 1:2.

Not a respecter of persons. Rom. 9:18-24.

Fame, wealth, wisdom, position, etc., did not cause God to have respect for some and elect them (Job 34:19).

All being ungodly, none could have been saved had He not shown grace to some.

Not "salvation regardless," but unto salvation through the redemption of Christ, applied by the Spirit through the gospel. John 6:37; Rom. 10:17; I Thes. 1:4, 5; II Thes. 2:13, 14; Acts 13:48.

Not opposed to the Gospel, but the Gospel is a means in accomplishing election's purpose. (See scriptures already cited).

Not an enemy of righteousness, but through its appointed means causes those once ungodly to live godly. Eph. 1:4; I Thes. 1:4-10.

Not based on foreseen faith or works, but it produces faith and works. Rom. 9:11-16; 11:5, 6; Phil. 1:6; II Tim. 1:9; Eph. 2:8-10; Acts 13:48; I Cor. 3:5; Rom. 12:3; Eph. 4:7; Acts 5:31; II Tim. 2:25.

Does not shut the door of salvation, but opens that door for all those who come to Christ. John 6:37, 44, 63, 65; 10:9; 14:6.

Not a hindrance to gospel preaching, but assures the gospel of success. Isa. 55:11; John 10:27; 6:37, 45; 17:20, 21;A cts 15:14; 16:14; 18:27; II Tim. 2:9, 10.

Not of the Jews only. Rom. 9:24; 11:5-8, 11, 12, 25; John 11:52.

Not merely to service, but to salvation. II Thes. 2:13, 14; II Tim. 2:10.

Not fatalism, but is the work of God. I Thes. 1:4; Rom. 8:28, 30.

Does not destroy man's so-called "free will." The will of man is his desire, wish or choice. His choice is sin. John 3:19, 20; 5:40; 3:11; 2:2, 3; 4:17-19; Jer. 17-9; 13:23; etc. Man "freely" chooses sin and by God's grace the elect freely choose Christ --Ps. 65:4; 110:3; John 6:44, 65; Acts 13:48. Lazarus "freely" rotted, but at the word of Christ he "freely" came forth (John 11). So do the elect of God.

Not anti-missionary, but gives the foundation for missions. John 6:37; 17:20,21; II Tim. 2:10; Isa. 55:11; II Pet. 3:9, 15.

Does not destroy the responsibility of man. Men are responsible for whatever light they have, be it conscience (Rom. 2:15), nature (Rom. 1:19, 20), written law (Rom. 2:1727), or the gospel (Mark 16:15, 16). Man's inability to do righteousness no more frees him from responsibility than does Satan's inability to do righteousness.

Does not make God unjust. His blessing of a great number of unworthy sinners with salvation is no injustice to the rest of the unworthy sinners. If a governor pardons one convict, is it injustice to the rest? I Thes. 5:9.

Does not discourage convicted sinners, but welcomes them to Christ. "Let him that is athirst come " (Rev. 17:17). The God who convicts is the God who saves. The God who saves is the God who has elected men unto salvation. He is the same God who invites.

Does not discourage prayer. To the contrary, it drives us to God, for He it is who alone can save. True prayer is the Spirit's prompting; and thus will be in harmony with God's will. Rom. 8:26.

Not of man. Some say, "God votes, the devil votes, and man votes. " The Bible teaches that election is not of the devil and man, but "of God." I Thes. 1:4; John 10:16; I John 4:10, 19.

Not of reason, but of Revelation. At first, it does not appeal to man's reason, but when man accepts God's Word, it is seen to be the only thing that could be "reasonable." Matt. 20:15.


I am shocked that many people do not know that ELECTION is in the Bible. I am more shocked that the biblical teaching on the subject has not been discussed, taught or preached. Someone, back along the line, must have thought it important because it is in our Baptist Faith and Message.

"Election is the gracious purpose of God, according to which He regenerates, sanctifies, and glorifies sinners.. ."( Baptist Faith and Message, p. 12)

It is not only in our ARTICLES of FAITH, but we sing it in many of our hymns.... "The Church's One Foundation"- the second stanza "Elect from every nation.... "



More importantly, it is in the Bible and in this chapter on the subject I wish to make one point only, that is, EVERYONE WHO BELIEVES THE BIBLE MUST BELIEVE IN ELECTION. They may not understand what the Bible teaches about it. They may not agree as to what the Bible teaches about it, BUT, they must believe that it is in the Bible.

The words Elect - Election - Foreordination - Chosen - Foreknow and Foreknowledge demand that we believe the Bible teaches a doctrine of election, of some kind.



Scriptures where we find it:

Matthew 24:22 "And except those days should be shortened, there should no flesh be saved; but for the ELECT'S sake those days shall be shortened."

Matthew 24:24 ". . . insomuch that, if it were possible, they shall deceive the very ELECT."

Matthew 24:31 ". . . and they shall gather together HIS ELECT from the four winds . . . "

Mark 13.20, 22, 27

Romans 8.28-33 N.B. V 33 "Who shall lay anything to the charge of GOD'S ELECT? It is God that justifieth."

Romans 9:11 "For the children being not yet born, neither having done any good or evil, that the purpose of God according to ELECTION might stand, not of works, but of him that calleth. "

Romans 11:5, 7 "Even so then at this present time also there is a remnant according TO THE ELECTION OF GRACE. What then? Israel hath not obtained that which he seeketh for; but THE ELECTION hath obtained it, and the rest were blinded. "

Romans 11:28 ". . . but as touching the ELECTION, they are beloved for the fathers' sakes. "

Col. 3.12 "Put on therefore, as the ELECT of God. . ."

I Thes. 1:4 "Knowing, brethren beloved, YOUR ELECTION OF GOD."

II Thes. 2:13 ". . . because God hath from the beginning CHOSEN you to salvation . . . "

II Tim. 2:10 "Therefore I endure all things for the ELECT'S SAKES, that they may also obtain the salvation which is in Christ Jesus with eternal glory."

Titus 1 ". . . according to the faith of God's ELECT. . . "

II Peter 1:10 ". . . give diligence to make your calling and ELECTION sure . . ."

See also Isa. 42:1; 45:4; 65:9; 65:22.



These passages establish the fact that ELECTION is in the Bible. We could do the same thing with the word "chosen." Eph. 1:4; Ps. 65:4.

My only point in this chapter is to establish the fact that the Bible is full of the blessed doctrine of election.

Quotes from John L. Dagg:

DAGG BK. 7 CHAPTER IV

"The doctrine of election encounters strong opposition in the hearts of men, and it is therefore necessary to examine thoroughly its claim to our belief. As it relates to an act of the divine mind, no proof of its truth can be equal to the testimony of the Scriptures. Let us receive their teachings on the subject without hesitation or distrust; and let us require every preconceived opinion of ours, and all our carnal reasonings, to bow before the authority of God’s holy word "

"From the views which have been presented, it necessarily follows, that election is not on the ground of foreseen faith or obedience. On this point, the teachings of Scripture are clear. They are chosen not because of their holiness, but that they may be holy; not because of their obedience, but unto obedience. As the discrimination made in effectual calling is God’s work, and antecedent to all holiness, faith, or acceptable obedience; the purpose to discriminate could not be on the ground of acts foreseen, which do not exist as a consideration for the execution of the purpose. The discriminating grace which God bestows, is not on the ground of faith and obedience previously existing, bur for a reason known only to God himself. This unrevealed reason, and not foreseen faith and obedience, is the ground of election "

Yours in the Lord,

jm

Quasiblogo said:

Hello ~ I'm not Reformed, but the recent homegoing of J.I. Packer has prompted me back into reading Knowing God (because I recall his Calvinist leanings) and to listening to Alistair Begg's sermons on the "Truth for Life" platform. I find the focus on predestination - chosing - election - calling to actually be refreshing, because it makes me aware how that in the "armininian" environments, where explanations are generally provided for these doctrinal terms, one does not hear much about these doctrines in sermons, teachings, songs, praise, conversation, etc. At least by my experience.

I don't care for debate, but I am interested in the Statement for newbies below (bold mine):

A common heresy being taught among people claiming to be Christians is that, the reason God chose us, was that He foreknew who would choose Him (John 15:16) or who would seek Him (Romans 3:11) or who would call upon His name (Isaiah 64:7) or who would receive (1 Corinthians 2:14) or who would come to Him (John 6:44). This teaching is heretical, glorifies man, and must be stopped with the Word of God.

For those interested, could you please provide a trail of Scriptures that would help me understand the comfort Reformed believers have in the teaching that God's foreknowledge is not a causation for God to choose His own? I realize my request is simplistic and that the understanding of Scriptures is not resolved all the time by using the Hansel and Grete/breadcrumb approach (I was intrigued when listening to Begg yesterday. He mentioned how that one doctrine overlaps with another and helps explain another). Thank you.

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I wouldn't exactly call it heresy. That would make Arminians not saved would it not? I do believe Arminians are just as saved as us Calvinists.

Election is very clearly taught in the Bible and its a topic many people don't like talking about. I wouldn't call the Arminian view of election heresy because it isn't contrary to mainline teaching. Don't forget mainline teaching is arminianism today so if anything, Calvinists are at danger of committing heresy today.


The problem though? I don't understand how you can read the Bible from Genesis to Revelation and not at the very least, accept the calvinistic doctrine of Election. It literally is taught from genesis 1,2,3,...etc. Abraham was given the promise by God that he will have descendants as numerous as the stars. Paul's letters on Election. The book of Isaiah, Malachi, Deuteronomy... how can you deny that God does not have a chosen people? God could not have looked into the future to see who would accept him on their own free will because all over we are taught in the Bible by the prophets, apostles, and even Christ himself that God chose a holy nation by no Merits of their own. And these people CANNOT go to him unless he interferes.. Strictly because God loved us and showed mercy on us.

If God looked into the future, all he would have seen is a lost and deprived race that unless he interferes, will ALL have to be punished. You could make an argument that thats what he did to die for us but that can't be why he ELECTED us.

So no. It isn't heresy. It's just unbiblical and wrong.

*edit* oops I just realized this topic was over 2 months old *blush*

Neostarwcc said:

So no. It isn't heresy. It's just unbiblical and wrong

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No, it's actually neither a heresy, nor is it wrong!

How does accepting a free gift of salvation glorify man? That makes no sense. When you ask to receive a free gift, the one who gets all the glory is the one who gave it to you.

BibleBeliever1611 said:

How does accepting a free gift of salvation glorify man? That makes no sense. When you ask to receive a free gift, the one who gets all the glory is the one who gave it to you.

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It doesn't? Where did I say that it did? God gets all of the glory not man.