THE doctrine of Election is to be looked upon as only a particular application of the general doctrine of Predestination or Foreordination as it relates to the salvation of sinners; and since the Scriptures are concerned mainly with the redemption of sinners, this part of the doctrine is naturally thrown up into a place of special prominence, it partakes of all the elements of the general doctrine; and since it is the act of an infinite moral Person, it is represented as being the eternal, absolute, immutable, effective determination by His will of the objects of His saving operations. And no aspect of this elective choice is more constantly emphasized than that of its absolute sovereignty
The Reformed Faith has held to the existence of an eternal, divine decree which, antecedently to any difference or desert in men themselves, separates the human race into two portions and ordains one to everlasting life and the other to everlasting death. So far as this decree relates to men it designates the counsel of God concerning those who had a supremely favorable chance in Adam to earn salvation, but who lost that chance. As a result of the fall they are guilty and corrupted; their motives are wrong and they cannot work out their own salvation. They have forfeited all claim upon God’s mercy, and might justly have been left to suffer the penalty of their disobedience as all of the fallen angels were left. But instead the elect members of this race are rescued from this state of guilt and sin and are brought into a state of blessedness and holiness. The non-elect are simply left in their previous state of ruin, and are condemned for their sins. They suffer no unmerited punishment, for God is dealing with them not merely as men but as sinners.
The Westminster Confession states the doctrine thus:
By the decree of God, for the manifestation of His glory, some men and angels are predestinated to everlasting life, and others are foreordained to everlasting death.
These angels and men, thus predestinated and foreordained, are particularly and unchangeably designed; and their number is so certain and definite that it cannot be either increased or diminished.
Those of mankind that are predestinated unto 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 grace and love, without any foresight of faith or good works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving Him thereunto; and all to the praise of His glorious grace.
As God hath appointed the elect unto glory, so hath He, by the eternal and most free purpose of His will, foreordained all the means thereunto. Whereby 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, effectually called, justified, adopted, sanctified, and saved, but the elect only.
The rest of mankind, God was pleased, according to the unsearchable counsel of His will, whereby He extendeth or withholdeth mercy as He pleaseth, for the glory of His sovereign power over His creatures, to pass by, and to ordain them to dishonor and wrath for their sin, to the praise of His glorious justice.1
It is important that we shall have a clear understanding of this doctrine of divine Election, for our views in regard to it determine our views of God, man, the world, and redemption. As Calvin rightly says, “We shall never be clearly convinced as we ought to be that our salvation flows from the fountain of God’s free mercy, till we are acquainted with this eternal election, which illustrates the grace of God by this comparison, that He adopts not all promiscuously to the hope of salvation but gives to some what he refuses to others. Ignorance of this principle evidently detracts from the divine glory, and diminishes real humility.”2 Calvin admits that this doctrine arouses very perplexing questions in the minds of some, for, says he, “they consider nothing more unreasonable than that of the common mass of mankind, some should be predestinated to salvation; and others to destruction.”
The Reformed theologians consistently applied this principle to the actual experience of spiritual phenomena which they themselves felt and saw in others about them. The divine purpose, or Predestination, alone could explain the distinction between good and evil, between the saint and the sinner.
2. PROOF FROM SCRIPTURE
The first question which we need to ask ourselves then is, Do we find this doctrine taught in the Scriptures? Let us turn to Paul’s letter to the Ephesians. There we read: “He chose us in Him before the foundation of the world, that we should be holy and without blemish before Him in love; having foreordained us unto adoption as sons through Jesus Christ unto Himself, according to the good pleasure of His will,” 1:4, 5. In Romans 8:29, 30 we read of that golden chain of redemption which stretches from the eternity that is past to the eternity that is to come, — For whom He foreknew, He also foreordained to be conformed to the image of His Son, that He might be the first-born among many brethren; and whom He foreordained, them He also called: and whom He called, them He also justified: and whom He justified, them He also glorified.” Foreknown, foreordained, called, justified, glorified, with always the same people included in each group; and where one of these factors is present, all the others are in principle present with it. Paul has cast the verse in the past tense because with God the purpose is in principle executed when formed, so certain is it of fulfillment. “These five golden links,” says Dr. Warfield, “are welded together in one unbreakable chain, so that all who are set upon in God’s gracious distinguishing view are carried on by His grace, step by step, up to the great consummation of that glorification which realizes the promised conformity to the image of God’s own Son. It is ‘election,’ you see, that does all this; for ‘whom He foreknew, them He also glorified’.5
The Scriptures represent election as occurring in past time, irrespective of personal merit, and altogether sovereign, — “The children being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of Him that calleth, it was said to her, The elder shall serve the younger. Even as it is written, Jacob I loved, but Esau I hated,” Rom. 9:11, 12. Now if the doctrine of election is not true, we may safely challenge any man to tell us what the apostle means by such language. “We are pointed illustratively to the sovereign acceptance of Isaac and rejection of Ishmael, and to the choice of Jacob and not of Esau before their birth and therefore before either had done good or bad; we are explicitly told that in the matter of salvation it is not of him that wills, or of him that runs, but of God that shows mercy, and that He has mercy on whom He will, and whom He will He hardens; we are pointedly directed to behold in God the potter who makes the vessels which proceed from His hand each for an end of His appointment, that He may work out His will upon them. It is safe to say that language cannot be chosen better adapted to teach Predestination at its height.”6
Even if we were without any other inspired utterances than those quoted from Paul, so clear and unambiguous are those that we should be constrained to admit that the doctrine of Election finds a place in Scripture. By looking at the Scripture references in the Confession of Faith, we find that it is abundantly sustained in the Bible. If we admit the inspiration of the Bible; if we admit that the writings of the prophets and apostles were breathed by the Spirit of God, and are thus infallible, then what we find there will be sufficient; and thus on the irrefutable testimony of the Scriptures we must acknowledge Election, or Predestination, to be an established truth, and one which we must receive if we are to possess the whole counsel of God. Every Christian must believe in some kind of election; for while the Scriptures leave unexplained many things about the doctrine of Election, they make very plain the FACT that there has been an election.
Christ explicitly declared to His disciples, “Ye did not choose me, but I chose you, and appointed you, that ye should go and bear fruit,” John 15:16, by which He made God’s choice primary and man’s choice only secondary and a result of the former. The Arminian, however, in making salvation depend upon man’s choice to use or abuse proffered grace reverses this order and makes man’s choice the primary and decisive one. There is no place in the Scriptures for an election which is carefully adjusted to the foreseen actions of the creature. The divine will is never made dependent on the creaturely will for its determinations.
Again the sovereignty of this choice is clearly taught when Paul declares that God commended His love toward us in that while we were yet sinners Christ died for us (Rom. 5:8), and that Christ died for the ungodly (Rom. 5:6). Here we see that His love was not extended toward us because we were good, but in spite of the fact that we were bad. It is God who chooses the person and causes him to approach unto Him (Ps. 65:4). Arminianism takes this choice out of the hands of God and places it in the hands of man. Any system which substitutes a man-made election falls below the Scripture teaching on this subject.
In the darkest days of Israel’s apostasy, as in every other age, it was this principle of election which made a difference between mankind and kept a remnant secure. “Yet will I leave me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him,” I Kings 19:18. These seven thousand did not stand by their own strength; it is expressly said that God reserved them to Himself, that they might be a remnant.
It is for the sake of the elect that God governs the course of all history (Mark 13:20). They are “the salt of the earth,” and “the light of the world;” and so far at least in the world’s history they are the few through whom the many are blessed, — God blessed the household of Potiphar for Joseph’s sake; and ten righteous people would have saved the city of Sodom. Their election, of course, includes the opportunity of hearing the gospel and receiving the gifts of grace, for without these means the great end of election would not be attained. They are, in fact, elected to all that is included in the idea of eternal life.
Apart from this election of individuals to life, there has been what we may call a national election, or a divine predestination of nations and communities to a knowledge of true religion and to the external privileges of the Gospel. God undoubtedly does choose some nations to receive much greater spiritual and temporal blessings than others. This form of election has been well illustrated in the Jewish nation, in certain European nations and communities, and in America. The contrast is very striking when we compare these with other nations such as China, Japan, India, etc.
Throughout the Old Testament it is repeatedly stated that the Jews were a chosen people. “You only have I known of all the families of the earth,” Amos 3:2. “He hath not dealt so with any (other) nation; And as for His ordinances, they have not known them,” Ps. 147:20. “For thou art a holy people unto Jehovah thy God: Jehovah thy God hath chosen thee to be a people for His own possession, above all the peoples that are upon the face of the earth,” Deut. 7:6. It is made equally plain that God found no merit or dignity in the Jews themselves which moved Him to choose them above others. “Jehovah did not set His love upon you, nor choose you, because ye were more in number than any other people; for ye were the fewest of all peoples: but because Jehovah loveth you, and because He would keep the oath which He swore unto your fathers, hath Jehovah brought you out with a mighty hand, and redeemed you out of the house of bondage from the hand of Pharaoh king of Egypt.” Deut. 7:7, 8. And again, “Only Jehovah had a delight in thy fathers to love them, and He chose their seed after them, even above all peoples,” Deut. 10:15. Here it is carefully explained that Israel was honored with the divine choice in contrast with the treatment accorded all the other peoples of the earth, that the choice rested solely on the unmerited love of God, and that it had no foundation in Israel itself.
When Paul was forbidden by the Holy Spirit to preach the Gospel in the province of Asia, and was given the vision of a man in Europe calling across the waters, “Come over into Macedonia, and help us,” one section of the world was sovereignly excluded from, and another section was sovereignly given, the privileges of the Gospel. Had the divinely directed call been rather from the shores of India, Europe and America might today have been less civilized than the natives of Tibet. It was the sovereign choice of God which brought the Gospel to the people of Europe and later to America, while the people of the east, and north, and south were left in darkness. We can assign no reason, for instance, why it should have been Abraham’s seed, and not the Egyptians or the Assyrians, who were chosen; or why Great Britain and America, which at the time of Christ’s appearance on earth were in a state of such complete ignorance, should today possess so largely for themselves, and be disseminating so widely to others, these most important spiritual privileges. The diversities in regard to religious privileges in the different nations is to be ascribed to nothing else than the good pleasure of God.
A third form of election taught in Scripture is that of individuals to the external means of grace, such as hearing and reading the Gospel, association with the people of God, and sharing the benefits of the civilization which has arisen where the Gospel has gone. No one ever had the chance to say at what particular time in the world’s history, or in what country, he would be born, whether or not he would be a member of the white race, or of some other. One child is born with health, wealth, and honor, in a favored land, in a Christian home, and grows up with all the blessings which attend the full light of the Gospel. Another is born in poverty and dishonor, of sinful and dissipated parents, and destitute of Christian influences. All of these things are sovereignly decided for them. Surely no one would insist that the favored child has any personal merit which could be the ground for this difference. Furthermore, was it not of God’s own choosing that He created us human beings, in His own image, when He might have created us cattle or horses or dogs? Or who would allow the dumb brutes to revile God for their condition in life as though the distinction was unjust? All of these things are due to God’s over-ruling providence, and not to human choice. “Arminians have labored to reconcile all this, as a matter of fact, with their defective and erroneous views of the Divine sovereignty, and with their unscriptural doctrines of universal grace and universal redemption; but they have not usually been satisfied themselves with their own attempts at explanation, and have commonly at last admitted, that there were mysteries in this matter which could not be explained, and which must just be resolved into the sovereignty of God and the unsearchableness of His counsels.”7
We may perhaps mention a fourth kind of election, that of individuals to certain vocations, — the gifts of special talents which fit one to be a statesman, another to be a doctor, or lawyer, or farmer, or musician, or artisan, gifts of personal beauty, intelligence, disposition, etc. These four kinds of election are in principle the same. Arminians escape no real difficulty in admitting the second, third, and fourth, while denying the first. In each instance God gives to some what He withholds from others. Conditions in the world at large and our own experiences in every day life show us that the blessings bestowed are sovereign and unconditional, irrespective of any previous merit or action on the part of those so chosen. If we are highly favored, we can only be thankful for His blessings; if not highly favored, we have no grounds for complaint. Why precisely this or that one is placed in circumstances which lead to saving faith, while others are not so placed, is indeed, a mystery. We cannot explain the workings of Providence; but we do know that the Judge of all the earth shall do right, and that when we attain to perfect knowledge we shall see that He has sufficient reasons for all His acts.
Furthermore, it may be said that in general the outward conditions with which the individual is surrounded do determine his destiny, — at least to this extent, that those from whom the Gospel is withheld have no chance for salvation. Cunningham has stated this very well in the following paragraph: —
There is an invariable connection established in God’s government of the world, between the enjoyment of outward privileges, or the means of grace, on the one hand, and faith and salvation on the other; in this sense, and to this extent, that the negation of the first implies the negation of the second. We are warranted by the whole tenor of Scripture, in maintaining that where God, in His sovereignty, withholds from men the enjoyment of the means of grace, — an opportunity of becoming acquainted with the only way of salvation, — He at the same time, and by the same means, or ordination, withholds from them the opportunity and power of believing and being saved.8
Calvinists maintain that God deals not only with mankind in the mass but with the individuals who are actually saved, that He has elected particular persons to eternal life and to all the means necessary for attaining that life. They admit that some of the passages in which election is mentioned teach only an election of nations, or an election to outward privileges; but they maintain that many other passages teach exclusively and only an election of individuals to eternal life.
There are some, of course, who deny that there has been any such thing as an election at all. They start at the very word as though it were a spectre just come from the shades and never seen before. And yet, in the New Testament alone, the words eklektos, ekioga, and ekiego, elect, election, choose, are found some forty-seven or forty-eight times (see Young’s Analytical Concordance for complete lists). Others accept the word but attempt to explain away the thing. They profess to believe in a “conditional election,” based, as they suppose, upon foreseen faith and evangelical obedience in its objects. This, of course, destroys election in any intelligible sense of the term, and reduces it to a mere recognition or prophecy that at some future time certain persons will be possessed of those qualities. If based on faith and evangelical obedience, then, as it has been cynically phrased, God is careful to elect only those whom He foresees will elect themselves. In the Arminian system election is reduced to a mere word or name, the use of which only tends to involve the subject in greater obscurity and confusion. A mere recognition that those qualities will be present at some future time is, of course, an election falsely so-called, or simply no election at all. And some Arminians, consistently carrying out their own doctrine that the person may or may not accept, and that if he does accept he may fall away again, identify the time of this decree of election with the death of the believer, as if only then his salvation became certain.
Election extends not only to men but also and equally to the angels since they also are a part of God’s creation and are under His government. Some of these are holy and happy, others are sinful and miserable. The same reasons which lead us to believe in a predestination of men also lead us to believe in a predestination of angels. The Scriptures confirm this view by references to “elect angels,” I Tim. 5:21, and “holy angels,” Mark 8:38, which are contrasted with wicked angels or demons. We read that God “spared not angels when they sinned, but cast them down to hell, and committed them to pits of darkness to be reserved unto judgment,” II Peter 2:4; of the “eternal fire which is prepared for the Devil and his angels,” Matt. 25:41; of “angels that kept not their own principality, but left their former habitation, He hath kept in everlasting bonds under darkness unto the Judgment of the great day,” Jude 6; and of “Michael and his angels going forth to war with the dragon; and the dragon warred and his angels,” Rev. 12:7. A study of these passages shows us that, as Dabney says,
there are two kinds of spirits of that order; holy and sinful angels, servants of Christ and servants of Satan; that they were created in an estate of holiness and happiness, and abode in the region called Heaven (God’s holiness and goodness are sufficient proof that He would never have created them otherwise); that the evil angels voluntarily forfeited their estate by sinning, and were excluded forever from heaven and holiness; that those who maintained their estate were elected thereto by God, and that their estate of holiness and blessedness is now forever assured.9
Paul makes no attempt to explain how God can be just in showing mercy to whom He will and in passing by whom He will. In answer to the objector’s question, “Why doth He still find fault?” (with those to whom He has not extended saving mercy), he (Paul) simply resolves the whole thing into the sovereignty of God, by replying, “Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Or hath not the potter a right over the clay, from the same lump to make one part a vessel unto honor, and another unto dishonor?” Rom. 9:19-21. (And let it be noticed here that Paul says that it is not from different kinds of clay, but “from the same lump,” that God, as the potter, makes one vessel unto honor and another unto dishonor.) Paul does not drag God from His throne and set Him before our human reason to be questioned and examined. These secret counsels of His, which even the angels adore with trembling and desire to look into, are left unexplained, except that they are said to be according to His own good pleasure. And after Paul has stated this, he puts forth his hand, as it were, to forbid us from going any further. Had the Arminian assumption been true, namely, that all men are given sufficient grace and that each one is rewarded or punished according to his own use or abuse of this grace, there would have been no difficulty for which to account.
FURTHER SCRIPTURE PROOF
- II Thess. 2:13: God chose you from the beginning unto salvation in sanctification of the Spirit and belief of the truth.
- Matt. 24:24: There shall arise false Christs, and false prophets, and shall show great signs and wonders; so as to lead astray, if possible, even the elect.
- Matt. 24:31: And they (the angels) shall gather together His elect from the four winds, from one end of heaven to the other.
- Mark 13:20: For the elect’s sake, whom He chose, He shortened those days (at the destruction of Jerusalem).
- I Thess. 1:4: Knowing, brethren, beloved of God, your election.
- Rom. 11:7: The election obtained it, and the rest were hardened.
- I Tim. 5:21: I charge thee in the sight of God, and Jesus Christ, and the elect angels.
- Rom. 8:33: Who shall lay anything to the charge of God’s elect?
- Rom. 11:5: (In comparison with Elijah’s time) Even so at the present time also there is a remnant according to the election of grace.
- II Tim. 2:10: I endure all things for the elect’s sake.
- Titus 1:1: Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God’s elect.
- I Peter 1:1: Peter, an apostle of Jesus Christ, to the elect.
- I Peter 5:13: She that is in Babylon, elect together with you.
- I Peter 2:9: But ye are an elect race.
- I Thess. 5:9: For God appointed us not unto wrath, but unto the obtaining of salvation through our Lord Jesus Christ.
- Acts 13:48: And as the Gentiles heard this, they were glad, and glorified the word of God; and as many as were ordained to eternal life believed.
- John 17:9: I (Jesus) pray not for the world, but for those whom thou hast given me; for they are thine.
- John 6:37: All that the Father giveth me shall come unto me.
- John 6:65: No man can come unto me except it be given unto him of the Father.
- John 13:18: I speak not of you all; I know whom I have chosen.
- John 15:16: Ye did not choose me, but I chose you.
- Ps 105:6: Ye children of Jacob, His chosen ones.
- Rom. 9:23: Vessels of mercy, which He afore prepared unto glory.
(See also references already quoted in this chapter; Eph. 1:4,5, 11; Rom. 9:11-13; 8:29, 30; etc.)
3. PROOF FROM REASON
If the doctrine of Total Inability or Original Sin be admitted, the doctrine of unconditional Election follows by the most inescapable logic. If, as the Scriptures and experience tell us, all men are by nature in a state of guilt and depravity from which they are wholly unable to deliver themselves and have no claim whatever on God for deliverance, it follows that if any are saved God must choose out those who shall be the objects of His grace. His love for fallen men expressed itself in the choice of an innumerable multitude of them for salvation, and in the provision of a redeemer, who, acting as their federal head and representative, assumed their guilt, paid their penalty, and earned their salvation. It is always to the love of God that the Scriptures ascribe the elective decree, and they are never weary of raising our eyes from the decree itself to the motive which lay behind it. The doctrine that men are saved only through the unmerited love and grace of God finds its full and honest expression only in the doctrines of Calvinism.
Through the election of individuals the truly gracious character of salvation is most clearly shown. Those who declare that salvation is entirely by the grace of God, and yet deny the doctrine of election, hold an inconsistent position. The inspired writers leave no means unused to drive home the fact that God’s election of men is an absolutely sovereign one, founded solely upon His unmerited love, and designed to exhibit before men and angels His grace and saving mercy.
As Ruler and Judge, God is at liberty to deal with a world of sinners according to His own good pleasure. He can rightfully pardon some and condemn others; can rightfully give His saving grace to one and not to another. Since all have sinned and come short of His glory, He is free to have mercy on whom He will have mercy. It is not of him that willeth, nor of him that runneth, but of God who showeth mercy; and the reason why any are saved, and why one rather than another is saved, is to be found alone in the good pleasure of Him who ordereth all things after the counsel of His own will. It is for this reason that before God created the world He chose all those to whom He would freely give the inheritance of eternal blessedness, and the Biblical writers take special pains to give each individual believer in all the enormous multitude of the saved the assurance that from all eternity he has been the peculiar object of the divine choice, and is only now fulfilling the high destiny designed for him from the foundation of the world.
This doctrine of eternal and unconditional election has sometimes been called the “heart” of the Reformed Faith. It emphasizes the sovereignty and grace of God in salvation, while the Arminian view emphasizes the work of faith and obedience in the man who decides to accept the offered grace. In the Calvinistic system it is God alone who chooses those who are to be the heirs of heaven, those with whom He will share His riches in glory; while in the Arminian system it is, in the ultimate analysis, man who determines this, — a principle somewhat lacking in humility to say the least.
It may be asked, Why does God save some and not others? But that belongs to His secret counsels. Precisely why this man receives, and that man does not receive, when neither deserves to receive, we are not told. That God was pleased to set upon us in this His electing grace must ever remain for us a matter of adoring wonder. Certainly there was nothing in us, whether of quality or deed, which could attract His favorable notice or make Him partial to us; for we were dead in trespasses and sins and children of wrath even as others (Eph. 2:1-3). We can only admire, and wonder, and exclaim with Paul, “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past tracing out!” The marvel of marvels is not that God, in His infinite love and justice, has not elected all of this guilty race to be saved, but that He has elected any. When we consider, on the one hand, what a heinous thing sin is, together with its desert of punishment, and on the other, what holiness is, together with God’s perfect hatred for sin, the marvel is that God could get the consent of His holy nature to save a single sinner. Furthermore, the reason that God did not choose all to eternal life was not because He did not wish to save all, but that for reasons which we cannot fully explain a universal choice would have been inconsistent with His perfect righteousness.
Nor may anyone object that this view represents God as acting arbitrarily and without reason. To assert that is to assert more than any man knows. His reasons for saving particular ones while passing others by have not been revealed to us. “He doeth according to His will in the armies of heaven, and among the inhabitants of the earth,” Dan. 4:35. Some are foreordained as sons, “according to the good pleasure of His will,” Eph. 1:5; but that does not mean that He has no reasons for choosing one and leaving another. When a regiment is decimated for insubordination, the fact that every tenth man is chosen for death is for reasons; but the reasons are not in the men. Undoubtedly God has the best of reasons for choosing one and rejecting another, although He has not told what they are.
“May not the Sov’reign Lord on high
Shall man reply against the Lord,
But, O my soul, if truths so bright
- Ch. III, sections III-VII.
- Institutes, Book III, Ch. XXI, sec. I.
- Ch. III, sections III-VII.
- Institutes, Book III, Ch. XXI, sec. I.
- Pamphlet, “Election”, p. 10.
- Warfield, Biblical Doctrines, p. 50.
- Cunningham, Historical Theology, II, p. 398.
- Historical Theology, II, p. 467.
- Theology, p. 230.
10. Quoted by Ness, Antidote Against Arminianism p. 34