The purpose of Election

[FreeGrace2]

Examples of Divine Election

1. Election of Christ: an individual election
1 Pet 2:6 Isa 28:16 Isa 42:1 Luke 9:35 Luke 23:35
2. Election of Angels: a group or corporate election
1 Tim 5:21
3. Election of Israel: a group or corporate election
Amos 3:2 Deut 7:6 Acts 13:17
4. Election of believers: a group or corporate election
Eph 1:4a [note: this verse doesn’t say that God chose who would be believers, but that He chose believers…to be holy and blameless]
1 Peter 2:9
5. The Election of the 12 Disciples: a group or corporate election a John 15:16
6. The Election of Paul: an individual election Acts 9:15
7. 1 Cor 1:26-29

Principle

In each of these categories, we see that election is for service, and clearly not for salvation.

Scripture observes election from a number of viewpoints. God elects us out of the world (John 15:19). He chooses us to special service (Acts 9:15; I Peter 2:9). He elects us to conform to the image of his Son (Romans 8:29). He does all of this according to his own will (Ephesians 1:11).

John 15: 16 ,19 “You did not choose Me, but I chose you and appointed you that you should go and bear fruit, and that your fruit should remain, that whatever you ask the Father in My name He may give you. 19 “If you were of the world, the world would love its own. Yet because you are not of the world, but I chose you out of the world, therefore the world hates you.” God chose us to bear fruit (which is service).

Ephesians 1: 3 “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, 4 just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love, 5 having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will.”

I Thessalonians 1: 4 “Knowing, beloved brethren, your election by God. 5 For our gospel did not come to you in word only, but also in power, and in the Holy Spirit and in much assurance, as you know what kind of men we were among you for your sake.”

II Thessalonians 2: 13,14 “But we are bound to give thanks to God always for you, brethren beloved by the Lord, because God from the beginning chose you for salvation through sanctification by the Spirit and belief in the truth, 14 to which He called you by our gospel, for the obtaining of the glory of our Lord Jesus Christ.” However, the Greek word for “chose” here is NOT the verb “eklegomai”, but “haireomai”. Further, the method of salvation was chosen by God: through being set apart by the Spirit (Eph 1:13,14) and belief in the truth.

Election is to service, not salvation.

Jesus Christ is The Chosen One:

1 Pet 2:6 - For in Scripture it says: “See, I lay a stone in Zion, a chosen and precious cornerstone, and the one who trusts in him will never be put to shame.”

Isa 42:1 - “Here is my servant, whom I uphold, my chosen one in whom I delight; I will put my Spirit on him, and he will bring justice to the nations.

Luke 9:35 - A voice came from the cloud, saying, “This is my Son, whom I have chosen; listen to him.”

Luke 23:35 - The people stood watching, and the rulers even sneered at him. They said, “He saved others; let him save himself if he is God’s Messiah, the Chosen One.”

Acts 17:31 For he has set a day when he will judge the world with justice by the man he has appointed. He has given proof of this to everyone by raising him from the dead.”

Paul was elected to service:

Acts 9:15 - But the Lord said to Ananias, “Go! This man is my chosen instrument to proclaim my name to the Gentiles and their kings and to the people of Israel.

Acts 22:10 - "'What shall I do, Lord?' I asked. "'Get up,' the Lord said, 'and go into Damascus. There you will be told all that you have been assigned to do.’

Acts 26:16 - ‘Now get up and stand on your feet. I have appeared to you to appoint you as a servant and as a witness of what you have seen and will see of me.

Gal 1:16 - to reveal his Son in me so that I might preach him among the Gentiles, I did not consult any man

Col 1:25 - I have become its (the Church) servant by the commission God gave me to present to you the word of God in its fullness—

1 Tim 1:12 - I thank Christ Jesus our Lord, who has given me strength, that he considered me trustworthy, appointing me to his service.

1 Tim 2:7 - And for this purpose I was appointed a herald and an apostle—I am telling the truth, I am not lying—and a true and faithful teacher of the Gentiles.

2 Tim 1:9 - He has saved us and called us to a holy life—not because of anything we have done but because of his own purpose and grace. This grace was given us in Christ Jesus before the beginning of time,

2 Tim 1:11 - And of this gospel I was appointed a herald and an apostle and a teacher.

These examples and Scriptures show that the purpose of divine election is NOT about being chosen for salvation, but being chosen for service.

Every election involves choice.

But very few choices involve an election.

What verses teach that God elects people to salvation?

 

[com7fy8]

"But God be thanked that though you were slaves of sin, yet you obeyed from the heart that form of doctrine to which you were delivered." (Romans 6:17)

 

[FreeGrace2]

I asked:
"What verses teach that God elects people to salvation?"

"But God be thanked that though you were slaves of sin, yet you obeyed from the heart that form of doctrine to which you were delivered." (Romans 6:17)

Nope.

This verse says we were delivered from being slaves of sin because we obeyed from the heart. Nothing about being chosen for salvation.

 

[com7fy8]

we obeyed from the heart.

But how could we get ourselves to do this, if Jeremiah 17:9 is true?

Nothing about being chosen for salvation.

But who made the choice if Jeremiah 17:9 is true?

 

[FreeGrace2]

I said:
"we obeyed from the heart."

But how could we get ourselves to do this, if Jeremiah 17:9 is true?

Jer 17:9 - The heart is deceitful above all things and beyond cure. Who can understand it?

I don't read anything in this verse that precludes believing what God says. Maybe you're reading more into the verse than is actually there.

But who made the choice if Jeremiah 17:9 is true?

The heart made the choice. I know that Calvinists don't believe that. But there's no Scripture that tells us that God is the cause of believing.

Rom 10:10 - For it is with your heart that you believe and are justified, and it is with your mouth that you profess your faith and are saved.

Calvinism claims that God regenerates in order for one to believe. iow, one must be regenerated BEFORE they can believe. But where is the Scripture that indicates this?

In fact, Scripture indicates that regeneration is through faith. iow, faith must be present before one will be regenerated.

Eph 2:5 - made us alive with Christ even when we were dead in transgressions—it is by grace you have been saved.

The first phrase, "made us alive with Christ" is equivalent to the last phrase, "it is by grace you have been saved". Otherwise, why did Paul include the last phrase in this verse? He was equating regeneration with salvation.

iow, they occur together. Can't have either one without the other.
A regenerated person is a saved person.

A saved person is regenerated.

That's the point.

If election is about being chosen for salvation, please explain why ALL of the examples I provided in the OP are NOT about salvation, but about service.

 

[com7fy8]

Jer 17:9 - The heart is deceitful above all things and beyond cure. Who can understand it?

I don't read anything in this verse that precludes believing what God says. Maybe you're reading more into the verse than is actually there.

In fact, Scripture indicates that regeneration is through faith. iow, faith must be present before one will be regenerated.

Eph 2:5 - made us alive with Christ even when we were dead in transgressions—it is by grace you have been saved.

Ephesians 2:2 can help to explain what I am offering. While we were dead, our hearts were dead to God and unbelieving. He changed us to be alive, and in the process this was regenerating us so we were alive and believing.

 

[FreeGrace2]

Ephesians 2:2 can help to explain what I am offering. While we were dead, our hearts were dead to God and unbelieving. He changed us to be alive, and in the process this was regenerating us so we were alive and believing.

Except from v.5 we see that being "made alive" is equated with "being saved". And then v.8 puts it all in focus. We are saved by grace THROUGH FAITH. There it is.

One must believe in order to be saved. So the same is true for being made alive.

Faith precedes both being made alive and being saved.

I can show from 1 John 5:1 exegesis that being born again and faith occur at the same time. But from Eph 2 we see that it's faith that precedes being born again.

I said this in the OP, and repeated it in my previous post to you:
"If election is about being chosen for salvation, please explain why ALL of the examples I provided in the OP are NOT about salvation, but about service."

It seems your posts aren't addressing the OP. Do you have an explanation for why ALL of the examples in the OP are NOT about salvation but about service?

 

[com7fy8]

Faith precedes both being made alive and being saved.

Well, if I wrote this to you, in order to justify my point of view, you might say there are no scriptures which say this.

Also, Paul says we need "faith working through love" (Galatians 5:6), and God's love is alive. So, how can a person be dead and have faith which is alive with God's love?

 

[FreeGrace2]

Well, if I wrote this to you, in order to justify my point of view, you might say there are no scriptures which say this.

The way to justify one's point of view is to provide Scripture that says what your pov is. Which I've done regarding the doctrine of election. All the examples and all the related verses show that service is the purpose of election.

Also, Paul says we need "faith working through love" (Galatians 5:6), and God's love is alive. So, how can a person be dead and have faith which is alive with God's love?

When the Bible describes an unbeliever as "dead", it has nothing to do with physical death. It's spiritual death. That doesn't mean the spiritually dead person can't function. Of course they can.

James gave us a great definition of physical death: separation of body and soul.
James 2:26 - As the body without the spirit is dead, so faith without deeds is dead.

So, just as physical death is separation of soul and body, spiritual death is separation of a person from God.

All humans are born physically alive and spiritually dead.

 

[Doug Melven]

I think Election is for more than just believers.
God chose Israel.
Psalm 135:4 For the LORD hath chosen Jacob unto himself, and Israel for his peculiar treasure.

God chose Nebuchadnezzar.
Jeremiah 27:6 And now have I given all these lands into the hand of Nebuchadnezzar the king of Babylon, my servant; and the beasts of the field have I given him also to serve him.

God used nations like the Philistines to do His bidding.

 

[FreeGrace2]

I think Election is for more than just believers.
God chose Israel.
Psalm 135:4 For the LORD hath chosen Jacob unto himself, and Israel for his peculiar treasure.

God chose Nebuchadnezzar.
Jeremiah 27:6 And now have I given all these lands into the hand of Nebuchadnezzar the king of Babylon, my servant; and the beasts of the field have I given him also to serve him.

God used nations like the Philistines to do His bidding.

Which the OP showed.

Jesus chose Judas (John 6:70).

What election is definitely not about is being elected to salvation.

 

[JM]

Here are eleven things expressly taught in the Word of God about election:

1. Election is “IN CHRIST.” No less than fourteen times in the first fourteen verses of Ephesians chapter one the Holy Spirit expressly tells us that every benefit and blessing of grace that comes to sinners from God is in Christ.

2. Election is UNTO SALVATION. Certainly, there is a sense in which it must be said that God’s elect were saved from eternity (Rom. 8:29); but we must never be deceived into thinking that election is salvation. Election is unto salvation. Election is not, as some teach, unto “Christian service.” Election is unto salvation.

3. Election is an act of pure, absolute, DIVINE SOVEREIGNTY. God has mercy on whom he will have mercy (Rom. 9:11-18). God was not moved by anything outside Himself to choose the people He chose to save.

4. Election took place in ETERNITY. God did not choose His people in time, but before time began, in eternity. He chose us before the foundation of the world, from the beginning, when nothing existed except God Himself in the tri-unity of the eternal Godhead.

5. The source and cause of election is God’s eternal LOVE for His people. He loved us freely, from everlasting, before ever the earth was made. Our love to Him is not the cause of His love toward us, but the result (Jer. 31:3; 1 Jn. 4:19).

6. God’s election was an act of free, UNCONDITIONAL grace. Grace is always free and unconditional. The moment a condition is put to it, it ceases to be grace. To say that God chose us because of something He foresaw in us, or foresaw we would chose to do, is to frustrate the grace of God, making it the reward of our work (Rom. 11:6).

7. Election is God’s PERSONAL choice of specific sinners to eternal life in Christ. Here is a sweet cordial of grace which shall never cease to amaze and rejoice the hearts of believing sinners – The Lord God chose me to eternal salvation in Christ, because He loved me with an everlasting, unconditional love!

8. Election is IRREVERSIBLE. “The gifts and callings of God are without repentance” (Rom. 11:29). Those who were chosen to salvation in eternity shall not be unchosen in time!

9. Election is EFFECTUAL. There is no possibility that one of God’s elect shall perish (2 Tim. 2:19).

10. Election is DISTINGUISHING. To talk of universal love in God toward reprobate men is to talk nonsense. Read Isaiah 43:1-4! 11. Election is BLESSED, for it is the cause of all blessedness (Ps. 65:4; Eph. 1:3-6).

Don Fortner

 

[JM]

Grace is according to election.

 

[JM]

Union with Christ

You will observe, then, that when the apostle speaks of these Corinthian believers as being “in Christ Jesus, ” he intends thereby to set forth their personal standing in the Son of God under two distinct points of view:

1. As originating in eternity;

2. As taking place in time. In other words, every believer has a twofold union with Christ; one from all eternity, which we may call, an eternal, or election-union; the other in time, through the Spirit s operation in his heart, which we may call a time, or regeneration-union. Let us attempt to unfold these two kinds of union separately.

1. Every soul, then, that ever had, has now, or ever will have a standing in Christ, had this standing in Him from all eternity. Just in the same way as the vine, according to the Lord s own figure, puts forth the branches out of the stem; not a single branch comes out of the stock but what previously was in the stock: so, not a single soul comes manifestatively into spiritual existence which had not first an invisible and eternal union with the Son of God. This eternal, immanent, and invisible union with the Person of Christ, God blessed his people with before all worlds, by his eternal purpose, and according to his own eternal counsel.

2. Now, out of this eternal and immanent union springs the second union that we have spoken of, which is a time union -a union in grace: a vital union betwixt a living soul and a living Head. Until the Lord quickens elect vessels of mercy they have eternal union, but they have not time union. Their eternal union never can be altered: that never can be dissolved: that accompanies them all through their unregenerate state: but their vital, spiritual, and experimental union takes place in time, through the teaching, and under the operations of the blessed Spirit.

But what a mercy it is for God’s people that before they have a vital union with Christ, before they are grafted into him experimentally, they have an eternal, immanent union with him before all worlds. It is this eternal union that brings them into time existence. It is by virtue of this eternal union that they come into the world at such a time, at such a place, from such parents, under such circumstances, as God has appointed. It is by virtue of this eternal union that the circumstances of their time-state are ordained. By virtue of this eternal union they are preserved in Christ before they are called; they cannot die till God has brought about a vital union with Christ. Whatever sickness they may pass through, whatever injuries they may be exposed to, whatever perils assault them on sea or land, fall they will not, fall they cannot, till God s purposes are executed in bringing them into a vital union with the Son of his love. Thus, this eternal union watched over every circumstance of their birth, watched over their childhood, watched over their manhood, watched over them till the appointed time and spot, when “the God of all grace,” according to his eternal purpose, was pleased to quicken their souls, and thus bring about an experimental union with the Lord of life and glory.

But this time union, this vital, experimental union, we may speak of also under two distinct points of view.

– J. C. Philpot

 

[JM]

Gottschalk (804-869):

I believe and confess that God, omnipotently and unchangeably, has graciously foreknown and predestined holy angels and elect men to eternal life, but that He like manner (pariter) has, by his most just judgment, predestined head of all the demons, with all his apostate angels and also with reprobate men, who are his members, on account of their foreknown particular future evil deeds, to merited eternal death: this the Lord Himself affirms in His Gospel: “The prince of this world is already judged” (John 14:11).

Augustine, beautifully explaining these words to the people (Augustine on John, tract. 95), has spoken as follows: “That is, he has been irrevocably destined to the judgment of eternal fire.” Likewise concerning the reprobate, the same is true: “Who then believeth not is already judged” (John 3:18), that is (as the aforesaid author explains), (tract. xii), already is damned: “Not that judgment now is manifest, but that judgment is already wrought.” Likewise explaining these words of John the Baptist: man has received” (John 3:32), he speaks in this wise (tract. xiv): is a certain people prepared to wrath by God, damned with the Devil.” “Those dead scorners, predestinated to eternal death.” Again (tract. xlviii): “Why did the Lord say to the Jews: (John 10:26), “Ye believe not because ye are not of my sheep” (John 10:26), unless he saw that they were predestinated to everlasting destruction and not to life eternal by the price of his own blood.” Also, explaining these words of the Lord (ibid): “My sheep hear my voice and I know hem and they follow me and I give to them eternal life, and they shall never perish, and no one shall snatch them out of my hand: My Father who gave them to me is greater than all, and no one is able to snatch them out of my Father’s hand” (John 10:27-29), and he says this: “What can the wolf do? What can the thief and robber do? They destroy none, except those predestined to destruction.” Speaking in like manner concerning the two worlds (tract. lxxxvii) he says: “The whole world is the church, and the whole world hates the church; the world, therefore, hates the world, the hostile that which is reconciled, the damned that which is saved, the polluted that which is cleansed.” Likewise (tract. cx) he says: “There is a world concerning which the Apostle says: ‘that we should be condemned with this world’ (1 Cor 11:32). For that world that the Lord does not pray, for he certainly cannot ignore that for which it is predestinated.” Likewise (tract cvii): “Judas the betrayer of Christ is called the son of perdition as the one predestinated to be the betrayer.” Likewise in Enchiridion (cap. 100): “To their damnation whom he has justly predestinated to punishment.” Likewise in the book On Mana’s Perfection in Righteousness he says (cap. 13): This good, which is required, there is not anyone who does it, not even one; but this refers to that class of men who have been predestinated to destruction: indeed, upon those the foreknowledge of God looks down and pronounces sentence.” Likewise in the books de Civitate Dei (lib. xxii, c. 24): ” Which is given to those who have been predestinated to death.” Likewise blessed Gregory the Pope (Moral. lib. xxxiv, c.2): “Leviathan with all his members has been cut off for eternal torment.” Likewise holy Fulgentius in the third book Concerning the Truth of Predestination and Grace (lib. iii, c. 5) says: “God has prepared punishment for those sinners (at least) who have been justly predestinated to the suffering of punishment.” And blessed Fulgentius has composed one whole book for his friend Monimus concerning this tantamount question, that is: Concerning the Predestination of the Reprobate to Destruction, (lib. i).

Whence also holy Isodore says (Sentent. 2. cap. 6): “Predestination is double (gemina) whether of election to peace, or of reprobation to death.” The same thing, therefore, (with others) I believe and confess, though whatever may happen, with those who are the elect of God and true Catholics, according as I am helped by divine inspiration, encouragement and provision. Amen.

False, indeed, is the witness, who in speaking of any aspect of those things, corrupts them either superficially or with respect to their essential sense.

 

[JM]

From the pen of one of my favorite Baptist writers, A. W. Pink:

What Controversies have been engendered by this subject in the past! But what truth of Holy Scripture is there which has not been the occasion of theological and ecclesiastical battles? The deity of Christ, His virgin birth, His atoning death, His second advent; the believer’s justification, sanctification, security; the church, its organization, officers, discipline; baptism, the Lord’s Supper, and a score of other precious truths might be mentioned. Yet, the controversies which have been waged over them did not close the mouths of God’s faithful servants. Why, then, should we avoid the vexing question of God’s foreknowledge, because some will charge us with fomenting strife? Let others contend if they will, our duty is to bear witness according to the light given us.

There are two things concerning the foreknowledge of God about which many are in ignorance: the meaning of the term, and its Scriptural scope. Because this ignorance is so widespread, it is easy for preachers and teachers to palm off perversions of this subject, even upon the people of God. There is only one safeguard against error, that is to be established in the faith. For that there has to be prayerful, diligent study, and a receiving with meekness the engrafted Word of God. Only then are we fortified against the attacks of those who assail us. There are those who misuse this very truth to discredit and deny the absolute sovereignty of God in the salvation of sinners. Just as higher critics repudiate the divine inspiration of the Scriptures, and evolutionists, the work of God in creation, so some pseudo Bible teachers pervert His foreknowledge to set aside His unconditional election unto eternal life.

When the blessed subject of divine foreordination is expounded, when God’s eternal choice of certain ones to be conformed to the image of His Son is set forth, the enemy sends along someone to argue that election is based upon the foreknowledge of God. This foreknowledge is interpreted to mean that God foresaw certain ones who would be more pliable than others and they would respond more readily to the strivings of the Spirit. So, because God knew they would believe, He predestinated them unto salvation. But such logic is radically wrong. It repudiates the truth of total depravity, for it argues that there is something good in some men. It takes away the independency of God, for it makes His decrees rest upon what He discovers in the creature.

It completely turns things upside down, for in saying God foresaw certain sinners who would believe in Christ, and because of this He predestinated them unto salvation, is the very reverse of the truth. Scripture affirms that God, in His sovereignty, singled out certain ones to be recipients of His distinguishing favors (Acts 13:48); therefore He determined to bestow upon them the gift of faith. False theology makes God’s foreknowledge of our believing the cause of His election to salvation. However, God’s election is the cause, and our believing in Christ the effect.

Before we proceed further with this much misunderstood theme, let us define our terms. What is meant by “foreknowledge”? “To know beforehand” is the ready reply of many. But we must not jump to conclusions, nor must we turn to Webster’s dictionary as the final court of appeal, for it is not a matter of the etymology of the term employed. What we need is to find out how the word is used in Scripture. The Holy Spirit’s usage of an expression always defines its meaning and scope. Failure to apply this simple rule is responsible for so much confusion and error. So many people assume they already know the significance of a certain word used in Scripture, then they are too dilatory to test their assumptions with a concordance. Let us amplify.

Take the word “flesh.” Its meaning appears so obvious that many would regard it as a waste of time to look up its various connections in Scripture. It is hastily assumed that the word is synonymous with the physical body, so no inquiry is made. But, in fact, flesh in Scripture frequently includes far more than what is corporeal; all that is embraced by the term can only be ascertained by a diligent comparison of every occurrence of it and by a study of each separate context.

Take the word “world.” The average Bible reader imagines this word is the equivalent for the human race, and consequently, many passages where the term is found are wrongly interpreted. Take the word “immortality.” Surely it requires no study! Obviously it has reference to the indestructibility of the soul. Ah, but it is wrong to assume anything where the Word of God is concerned. If the reader will take the trouble to carefully examine each passage where “mortal” and “immortal” are found, it will be seen these words are never applied to the soul, but always to the body.

Now what has just been said on “flesh,” the “world,” “immortality,” applies with equal force to the terms “know” and “foreknow.” Instead of imagining that these words signify no more than a simple cognition, carefully weigh the different passages in which they occur. The word “foreknowledge” is not found in the Old Testament. But “know” occurs there frequently. When that term is used in connection with God, it often signifies to regard with favor, denoting not mere cognition but an affection for the object in view. “I know thee by name” (Ex. 33:17). “Ye have been rebellious against the LORD from the day that I knew you” (Deut. 9:24). “Before I formed thee in the belly I knew thee” (Jer. 1:5). “They have made princes, and I knew not” (Hosea 8:4). “You only have I known of all the families of the earth” (Amos 3:2). In these passages “knew” signifies either “loved” or “appointed.”

In like manner, the word “know” is frequently used in the New Testament, in the same sense as in the Old. “Then will I profess unto them, I never knew you” (Matthew 7:23). “I am the good shepherd, and know my sheep, and am known of mine” (John 10:14). “If any man love God, the same is known of him” (1 Cor. 8:3). “The Lord knoweth them that are his” (2 Tim. 2:19).

Now the word “foreknowledge” as it is used in the New Testament is less ambiguous than in its simple form “to know.” If you carefully study every passage in which it occurs, you will discover that it is a moot point whether it ever has reference to the mere perception of events yet to take place. The fact is that foreknowledge is never used in Scripture in connection with events or actions; instead, it always refers to persons. It is persons God is said to “foreknow,” not the actions of those persons. To prove this we will quote each passage where this expression is found. The first occurs in Acts 2:23: “Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain.” Careful attention to the wording of this verse shows that the apostle was not speaking of God’s foreknowledge of the act of the crucifixion, but of the Person crucified: “Him (Christ) being delivered by.”

The second is Romans 8:29-30: “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called.” Weigh well the pronoun used here. It is not what He did foreknow, but whom He did. It is not the surrendering of their wills nor the believing of their hearts, but the persons themselves, which is in view.

“God hath not cast away his people which he foreknew” (Rom. 11:2). Once more the plain reference is to persons, and to persons only. The last mention is in 1 Peter 1:2: “Elect according to the foreknowledge of God the Father.” Who are “elect according to the foreknowledge of God the Father?” The previous verse tells us the reference is to the “strangers scattered,” i.e., the diaspora, the dispersion, the believing Jews. Thus, the reference is to persons, and not to their foreseen acts. Now in view of these passages (and there are no more) what scriptural ground is there for anyone to say God “foreknew” the acts of certain ones, i.e., their “repenting and believing,” and that because of those acts He elected them unto salvation? The answer is, None whatever. Scripture never speaks of repentance and faith as being foreseen or foreknown by God. Truly, He did know from all eternity that certain ones would repent and believe, yet this is not what Scripture refers to as the object of God’s foreknowledge. The word uniformly refers to God’s foreknowing persons; then let us “hold fast the form of sound words” (2 Tim. 1:13).

Another thing we want to call particular attention to is that the first two passages quoted above show plainly and teach implicitly that God’s foreknowledge is not causative, that instead, something else lies behind, precedes it—something that is His own sovereign decree. Christ was “delivered by the (1) determinate counsel and (2) foreknowledge of God” (Acts 2:23). His counsel or decree was the ground of His foreknowledge. So again in Romans 8:29. That verse opens with the word “for,” which tells us to look back to what immediately precedes. What, then, does the previous verse say? This, “all things work together for good to them . . . who are the called according to His purpose.” Thus God’s “foreknowledge” is based upon His “purpose” or decree (see Psalm 2:7).
God foreknows what will be because He has decreed it. It is therefore a reverse order of Scripture, putting the cart before the horse, to affirm that God elects because He foreknows people. The truth is, He foreknows because He has elected. This removes the cause of election from outside the creature, and places it in God’s own sovereign will. God purposed in Himself to elect a certain people, not because of anything good in them or from them, either actual or foreseen, but solely out of His own pleasure.

Why He chose the ones He did, we do not know. We can only say, “Even so, Father, for so it seemed good in Thy sight.” The plain truth of Romans 8:29 is that God, before the foundation of the world, singled out certain sinners and appointed them unto salvation (2 Thess. 2:13). This is clear from the concluding words of the verse: “Predestinated to be conformed to the image of His son.” God did not predestinate those whom He foreknew were conformed. On the contrary, those whom He foreknew (i.e., loved and elected) He predestinated “to be conformed.” Their conformity to Christ is not the cause, but the effect of God’s foreknowledge and predestination.

God did not elect any sinner because He foresaw that he would believe, for the simple but sufficient reason that no sinner ever believes until God gives him faith; just as no man sees until God gives him sight. Sight is God’s gift, seeing is the consequence of my using His gift. So faith is God’s gift (Eph. 2:8-9), believing is the consequence of my using His gift. If it were true that God had elected certain ones to be saved because in due time they would believe, then that would make believing a meritorious act. In that event the saved sinner would have ground for “boasting,” which Scripture emphatically denies (Eph. 2:9).

Surely God’s Word is plain enough in teaching that believing is not a meritorious act. It affirms that Christians are a people “which had believed through grace” (Acts 18:27). If, then, they have believed “through grace,” there is absolutely nothing meritorious about believing; if nothing meritorious, it could not be the ground or cause which moved God to choose them. No! God’s choice proceeds not from anything in us, or anything from us, but solely from His own sovereign pleasure. Once more, we read of “a remnant according to the election of grace” (Rom. 11:5). There it is, plain enough; election itself is of grace, and grace is unmerited favor, something for which we had no claim upon God whatsoever.

It is highly important for us to have clear and scriptural views of the foreknowledge of God. Erroneous conceptions about it lead inevitably to thoughts most dishonoring to Him. The popular idea of divine foreknowledge is altogether inadequate. God not only knew the end from the beginning, but also He planned, fixed, predestinated everything from the beginning. And, as cause stands to effect, so God’s purpose is the ground of His prescience. If then the reader is a real Christian, he is so because God chose him in Christ before the foundation of the world (Eph. 1:4); and chose not because He foresaw you would believe, but simply because it pleased Him to choose; chose you notwithstanding your natural unbelief. This being so, all glory and praise belongs alone to Him. You have no ground for taking any credit to yourself. You have “believed through grace” (Acts 18:27), and that, because your very election was “of grace” (Rom. 11:5).

 

[JM]

Our Justification

“Our justification did not commence in time, but in eternity. Paul, speaking of God’s eternal decree of predestination, declares that all of God’s elect were justified in his eternal purpose of grace (Rom. 8:30). Gill was right on the money when he said, “God’s will to elect is the election of his people; so also his will to justify them, is the justification of them.” God’s act of justification is entirely an act of his grace. It is God accounting and constituting us righteous, through the righteousness of his Son. From all eternity God has looked upon his Son as our Substitute, and looking upon us in Christ we are, and always have been, righteous in his sight. In the mind and purpose of God, Christ is the Lamb slain from the foundation of the world (Rev. 13:8; Isa. 53). God set up his darling Son as our Surety, our Substitute, and our Redeemer before the world began; and as such, in his own mind, he looked upon Christ as having been slain for us from eternity. Just as Abraham, in his heart sacrificed his son at Moriah, and looked upon Isaac as one dead, so the Lord God looked upon his Son as slain from eternity because in his heart the deed was done.” – Don Fortner

 

[FreeGrace2]

Here are eleven things expressly taught in the Word of God about election:

1. Election is “IN CHRIST.” No less than fourteen times in the first fourteen verses of Ephesians chapter one the Holy Spirit expressly tells us that every benefit and blessing of grace that comes to sinners from God is in Christ.

The Bible doesn't teach this. The OP gave many examples of who has been elected. Jesus Christ Himself is the Elect One. The nation of Israel is another. Angels are another. Judas is one. So the claim is in error.

2. Election is UNTO SALVATION. Certainly, there is a sense in which it must be said that God’s elect were saved from eternity (Rom. 8:29); but we must never be deceived into thinking that election is salvation. Election is unto salvation. Election is not, as some teach, unto “Christian service.” Election is unto salvation.

There are NO verses that say that salvation is by election. The OP proves that election is for service.

If you disagree, then please address each example given in the OP and prove that the elect in each example was not for service to God, but "unto salvation".

3. Election is an act of pure, absolute, DIVINE SOVEREIGNTY. God has mercy on whom he will have mercy (Rom. 9:11-18). God was not moved by anything outside Himself to choose the people He chose to save.

No one will argue that God alone is the One who elects.

4. Election took place in ETERNITY. God did not choose His people in time, but before time began, in eternity. He chose us before the foundation of the world, from the beginning, when nothing existed except God Himself in the tri-unity of the eternal Godhead.

No one will argue that all God's choices occurred in eternity past.

5. The source and cause of election is God’s eternal LOVE for His people. He loved us freely, from everlasting, before ever the earth was made. Our love to Him is not the cause of His love toward us, but the result (Jer. 31:3; 1 Jn. 4:19).

No one will argue against the idea that God loves the world, or all of humanity. John 3:16

6. God’s election was an act of free, UNCONDITIONAL grace. Grace is always free and unconditional. The moment a condition is put to it, it ceases to be grace. To say that God chose us because of something He foresaw in us, or foresaw we would chose to do, is to frustrate the grace of God, making it the reward of our work (Rom. 11:6).

No one will argue that God doesn't act toward mankind with grace.

7. Election is God’s PERSONAL choice of specific sinners to eternal life in Christ. Here is a sweet cordial of grace which shall never cease to amaze and rejoice the hearts of believing sinners – The Lord God chose me to eternal salvation in Christ, because He loved me with an everlasting, unconditional love!

Except there are no verses that say that election is "to eternal life".

8. Election is IRREVERSIBLE. “The gifts and callings of God are without repentance” (Rom. 11:29). Those who were chosen to salvation in eternity shall not be unchosen in time!

No one will argue that God makes mistakes and reverses His choices.

9. Election is EFFECTUAL. There is no possibility that one of God’s elect shall perish (2 Tim. 2:19).

Election is not about not perishing. There are no verses to support that claim.

The ONLY way to never perish is to receive eternal life. John 10:28

10. Election is DISTINGUISHING. To talk of universal love in God toward reprobate men is to talk nonsense.

It seems you either don't understand John 3:16 or you've rejected it.

Points 1,2,7,8,9,10 are incorrect. As shown.

Points 3,4,5,6 are true, regardless of what one thinks about what election is.

 

[FreeGrace2]

JM:

I invite you to address each of the examples in the OP and explain how and why they are not about service to God, but about being "unto salvation".

And, please provide Scriptural support for each example. Which I've already done.

 

[Doug Melven]

[Staff edit].

What about Judas?
What about Nebuchadnezzar?

God calls Nebuchadnezzar His servant.
And he was definitely not saved.
Neither was his son, but God used him too.