Archive

Posts Tagged ‘Chosen’

The Doctrine Defined, Explained and Proved

September 26, 2014 1 comment

What is election as the term is used in the Bible? Election means a choice—to select from among-to single out-to take one and leave another. If there are a dozen apples in a basket and I take all of them there has been no choice; but if I take seven and leave five there has been a choice. Election, as taught in the Bible, means that God has made a choice from among the children of men. In the beginning God set His choice upon certain individuals, whom He gave to His Son, and for whom Christ died as their substitute, who in time hear the Gospel and believe in Christ to life everlasting. Let us amplify by raising three very pertinent questions.

1. WHO DOES THE ELECTING? Who chooses the persons to be saved? If men are chosen to salvation, as the Scriptures affirm, who does the choosing? There must be a selection or universalism. The language of Scripture seems peculiarly definite in reply to this question. #Mr 13:20 speaks of the ELECT, whom He ELECTED, rendered in our version, “The elect’s sake whom He hath chosen”. The word election is associated with God not with man. God is the CHOOSER, His people are the CHOSEN, and grace is the source. The theology, that God votes for us, the Devil votes against us, and that we cast the deciding ballot is entirely outside the pale of Scripture teaching, and is almost too ridiculous to notice. #Joh 15:16 2Th 2:13 Eph 1:4

2. WHEN WAS THE ELECTING DONE? For the answer we are shut up to the Scriptures. But the BIBLE answers with sunlight clearness. In #Eph 1:4 we read that “He chose us in Him before the foundation of the world”. The expression, “before the foundation of the world is found in #Joh 17:24, where it speaks of the Father’s eternal love for the Son, and in #1Pe 1:20, where it refers to the eternal determination of the Divine mind concerning the death of Christ. There are many similar expressions. ELECTION IS ETERNAL! #Re 13:8 2Th 2:13 2Ti 1:9

3. WHY WAS THE ELECTING DONE? Was it on the ground of something good in the sinner? Then nobody would have been elected for there is none good. Holiness is not the cause but the effect of election. We are chosen that we should be holy not because we are holy (#Eph 1:4). Nor, as we have already seen, is election in view of foreseen repentance and faith. Election is the cause of repentance and faith and not the effect of these graces. To say that God chose men to salvation because He foresaw that they would repent and believe and be saved is to attribute foolishness to the infinitely wise God. It is as if the president should issue a decree that the sun must rise tomorrow because he foresees that it will rise; or as if a sculptor should choose a certain piece of marble because he foresaw that it would make itself into the image he wanted. We challenge any Arminian to raise these questions and get his answers from the Scriptures.

Dr. C. D. Cole-The Bible Doctrine of Election-Part I-Bible Doctrine of Election

Advertisements

Some men were, from all eternity, ordained to continue in their natural blindness, hardness of heart, etc.

Chapter IV

OF REPROBATION OR PREDESTINATION AS IT RESPECTS THE UNGODLY.

FROM what has been said in the preceding chapter concerning the election of some, it would unavoidably follow, even supposing the Scriptures had been silent about it, that there must be a rejection of others, as every choice does, most evidently and necessarily, imply a refusal, for where there is no leaving out there can be no choice. But beside the testimony of reason, the Divine Word is full and express to our purpose; it frequently, and in terms too clear to be misunderstood, and too strong to be evaded by any who are not proof against the most cogent evidence, attests this tremendous truth, that some are “of old fore-ordained to condemnation.” I shall, in the discussion of this awful subject, follow the method hitherto observed, and throw what I have to say into several distinct positions supported by Scripture.

POSITION 2. -Some men were, from all eternity, not only negatively excepted from a participation of Christ and His salvation, but positively ordained to continue in their natural blindness, hardness of heart, etc., and that the just judgment of God. (See Exodus 9:1Sa 2:25; 2Sa 17:14; Isa 6:9-11; 2Th 2:11,12.) Nor can these places of Scripture, with many others of like import, be understood of an involuntary permission on the part of God, as if God barely suffered it to be so, quasi invitus, as it were by constraint, and against His will, for He permits nothing which He did not resolve and determine to permit. His permission is a positive, determinate act of His will, as Augustine, Luther and Bucer justly observe. Therefore, if it be the will of God in time to permit such and such men to continue in their natural state of ignorance and corruption, the natural consequence of which is their falling into such and such sins (observe God does not force them into sin, their actual disobedience being only the consequence of their not having that grace which God is not obliged to grant them)-I say, if it be the will of God thus to leave them in time (and we must deny demonstration itself, even known absolute matter of fact, if we deny that some are so left), then it must have been the Divine intention from all eternity so to leave them, since, as we have already had occasion to observe, no new will can possibly arise in the mind of God. We see that evil men actually are suffered to go on adding sin to sin, and if it be not inconsistent with the sacred attributes actually to permit this, it could not possibly be inconsistent with them to decree that permission before the foundations of the world were laid.

Thus God efficaciously permitted (having so decreed) the Jews to be, in effect, the crucifiers of Christ, and Judas to betray Him (Acts 4:27,28; Mat 26:23,24). Hence we find St. Augustine* speaking thus: “Judas was chosen, but it was to do a most execrable deed, that thereby the death of Christ, and the adorable work of redemption by Him, might be accomplished. When therefore we hear our Lord say, ‘Have not I chosen you twelve, and one of you is a devil?’ we must understand it thus, that the eleven were chosen in mercy, but Judas in judgment; they were chosen to partake of Christ’s kingdom; he was chosen and pitched upon to betray Him and be the means of shedding His blood.”

* De Corr. and Grat. cap. 7.

Jerome Zanchius-The Doctrine of Absolute Predestination Stated and Asserted-Translated by Augustus Montague Toplady

The term election defined

October 25, 2013 2 comments

Chapter I

WHEREIN THE TERMS COMMONLY MADE USE OF IN TREATING OF THIS SUBJECT ARE DEFINED AND EXPLAINED.

HAVING considered the attributes of God as laid down in Scripture, and so far cleared our way to the doctrine of predestination, I shall, before I enter further on the subject, explain the principal terms generally made use of when treating of it, and settle their true meaning. In discoursing on the Divine decrees, mention is frequently made of God’s love and hatred, of election and reprobation, and of the Divine purpose, foreknowledge and predestination, each of which we shall distinctly and briefly consider.

III.-The term election, that so very frequently occurs in Scripture, is there taken in a fourfold sense, and most commonly signifies (1) “That eternal, sovereign, unconditional, particular and immutable act of God where He selected some from among all mankind and of every nation under heaven to be redeemed and everlastingly saved by Christ.”

(2) It sometimes and more rarely signifies “that gracious and almighty act of the Divine Spirit, whereby

God actually and visibly separates His elect from the world by effectual calling.” This is nothing but the manifestation and partial fulfilment of the former election, and by it the objects of predestinating grace are sensibly led into the communion of saints, and visibly added to the number of God’s declared professing people. Of this our Lord makes mention: “Because I have chosen you out of the world, therefore the world hateth you” (John 15:19). Where it should seem the choice spoken of does not refer so much to God’s eternal, immanent act of election as His open manifest one, whereby He powerfully and efficaciously called the disciples forth from the world of the unconverted, and quickened them from above in conversion.

(3) By election is sometimes meant, “God’s taking a whole nation, community or body of men into external covenant with Himself by giving them the advantage of revelation, or His written word, as the rule of their belief and practice, when other nations are without it.” In this sense the whole body of the Jewish nation was indiscriminately called elect, because that “unto them were committed the oracles of God” (Deu 7:6). Now all that are thus elected are not therefore necessarily saved, but many of them may be, and are, reprobates, as those of whom our Lord says (Mat 13:20), that they “hear the word, and anon with joy receive it,” etc. And the apostle says, “They went out from us” (i.e., being favoured with the same Gospel revelation we were, they professed themselves true believers, no less than we), “but they were not of us” (i.e., they were not, with us, chosen of God unto everlasting life, nor did they ever in reality possess that faith of His operation which He gave to us, for if they had in this sense “been of us, they would, no doubt, have continued with us” (1 John 2:19), they would have manifested the sincerity of their professions and the truth of their conversion by enduring to the end and being saved. And even this external revelation, though it is not necessarily connected with eternal happiness, is nevertheless productive of very many and great advantages to the people and places where it is vouchsafed, and is made known to some nations and kept back* from others, “according to the good pleasure of Him who worketh all things after the counsel of His own will.”

* See Psalms 147:19,20.

(4) And, lastly, election sometimes signifies “the temporary designation of some person or persons to the filling up some particular station in the visible church or office in civil life.” So Judas was chosen to the apostleship (John 6:70), and Saul to be the king of Israel (1Sa 10:24). Thus much for the use of the word election.

Jerome Zanchius-The Doctrine of Absolute Predestination Stated and Asserted-Translated by Augustus Montague Toplady

All of Grace—Why Saints Persevere

Chapter Eighteen

All of Grace—Why Saints Persevere

THE HOPE which filled the heart of Paul concerning the Corinthian brethren we have already seen to be full of comfort to those who trembled as to their future. But why was it that he believed that the brethren would be confirmed unto the end?

I want you to notice that he gives his reasons. Here they are:

God is faithful, by whom ye were called unto the fellowship of His Son Jesus Christ (1 Corinthians 1:9).

The apostle does not say, “You are faithful.” Alas! the faithfulness of man is a very unreliable affair; it is mere vanity. He does not say, “You have faithful ministers to lead and guide you, and therefore I trust you will be safe.” Oh, no! if we are kept by men we shall be but ill kept. He puts it, “God is faithful.” If we are found faithful, it will be because God is faithful. On the faithfulness of our covenant God the whole burden of our salvation must rest. On this glorious attribute of God the matter hinges. We are variable as the wind, frail as a spider’s web, weak as water. No dependence can be placed upon our natural qualities, or our spiritual attainments; but God abideth faithful. He is faithful in His love; He knows no variableness, neither shadow of turning. He is faithful to His purpose; He doth not begin a work and then leave it undone. He is faithful to His relationships; as a Father He will not renounce His children, as a friend He will not deny His people, as a Creator He will not forsake the work of His own hands. He is faithful to His promises, and will never allow one of them to fail to a single believer. He is faithful to His covenant, which He has made with us in Christ Jesus, and ratified with the blood of His sacrifice. He is faithful to His Son, and will not allow His precious blood to be spilled in vain. He is faithful to His people to whom He has promised eternal life, and from whom He will not turn away.

This faithfulness of God is the foundation and cornerstone of our hope of final perseverance. The saints shall persevere in holiness, because God perseveres in grace. He perseveres to bless, and therefore believers persevere in being blessed. He continues to keep His people, and therefore they continue to keep His commandments. This is good solid ground to rest upon, and it is delightfully consistent with the title of this little book, “ALL OF GRACE.” Thus it is free favor and infinite mercy which ring in the dawn of salvation, and the same sweet bells sound melodiously through the whole day of grace.

You see that the only reasons for hoping that we shall be confirmed to the end, and be found blameless at the last, are found in our God; but in Him these reasons are exceedingly abundant.

They lie first, in what God has done. He has gone so far in blessing us that it is not possible for Him to run back. Paul reminds us that He has “called us into the fellowship of his Son Jesus Christ.” Has he called us? Then the call cannot be reversed; for, “the gifts and calling of God are without repentance.” From the effectual call of His grace the Lord never turns. “Whom he called them he also justified, and whom he justified them he also glorified:” this is the invariable rule of the divine procedure. There is a common call, of which it is said, “Many are called, but few are chosen,” but this of which we are now thinking is another kind of call, which betokens special love, and necessitates the possession of that to which we are called. In such a case it is with the called one even as with Abraham’s seed, of whom the Lord said, “I have called thee from the ends of the earth, and said unto thee, Thou art my servant; I have chosen thee, and not cast thee away.”

In what the Lord has done, we see strong reasons for our preservation and future glory, because the Lord has called us into the fellowship of His Son Jesus Christ. It means into partnership with Jesus Christ, and I would have you carefully consider what this means. If you are indeed called by divine grace, you have come into fellowship with the Lord Jesus Christ, so as to be joint-owner with Him in all things. Henceforth you are one with Him in the sight of the Most High. The Lord Jesus bare your sins in His own body on the tree, being made a curse for you; and at the same time He has become your righteousness, so that you are justified in Him. You are Christ’s and Christ is yours. As Adam stood for his descendants, so does Jesus stand for all who are in Him. As husband and wife are one, so is Jesus one with all those who are united to Him by faith; one by a conjugal union which can never be broken. More than this, believers are members of the Body of Christ, and so are one with Him by a loving, living, lasting union. God has called us into this union, this fellowship, this partnership, and by this very fact He has given us the token and pledge of our being confirmed to the end. If we were considered apart from Christ we should be poor perishable units, soon dissolved and borne away to destruction; but as one with Jesus we are made partakers of His nature, and are endowed with His immortal life. Our destiny is linked with that of our Lord, and until He can be destroyed it is not possible that we should perish.

Dwell much upon this partnership with the Son of God, unto which you have been called: for all your hope lies there. You can never be poor while Jesus is rich, since you are in one firm with Him. Want can never assail you, since you are joint-proprietor with Him who is Possessor of Heaven and earth. You can never fail; for though one of the partners in the firm is as poor as a church mouse, and in himself an utter bankrupt, who could not pay even a small amount of his heavy debts, yet the other partner is inconceivably, inexhaustibly rich. In such partnership you are raised above the depression of the times, the changes of the future, and the shock of the end of all things. The Lord has called you into the fellowship of His Son Jesus Christ, and by that act and deed He has put you into the place of infallible safeguard.

If you are indeed a believer you are one with Jesus, and therefore you are secure. Do you not see that it must be so? You must be confirmed to the end until the day of His appearing, if you have indeed been made one with Jesus by the irrevocable act of God. Christ and the believing sinner are in the same boat: unless Jesus sinks, the believer will never drown. Jesus has taken His redeemed into such connection with himself, that He must first be smitten, overcome, and dishonored, ere the least of His purchased ones can be injured. His name is at the head of the firm, and until it can be dishonored we are secure against all dread of failure.

So, then, with the utmost confidence let us go forward into the unknown future, linked eternally with Jesus. If the men of the world should cry, “Who is this that cometh up from the wilderness, leaning upon her Beloved?” we will joyfully confess that we do lean on Jesus, and that we mean to lean on Him more and more. Our faithful God is an everflowing well of delight, and our fellowship with the Son of God is a full river of joy. Knowing these glorious things we cannot be discouraged: nay, rather we cry with the apostle,

“Who shall separate us from the love of God which is in Christ Jesus our Lord?”

Charles H. Spurgeon—All of Grace

Follow along as we read this short but marvelous book. Download your copy here. Next chapter will go out Wednesday July 4 at 8:00 AM. Central Standard Time.