Election

We have looked at grace, what it means, and how it is God’s means of providing salvation (faith in Jesus) to those whom he has called (Rom 8:29).  What about election and predestination?

In the Greek, election is from eklogē which denotes “divine selection.”  Ek is a Greek primary preposition denoting an origin/beginning and legō means to “set forth.”

The prophet Isaiah, speaking of the coming of the Christ in Isaiah 42:1-4 (KJV) says

1 Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles.  2 He shall not cry, nor lift up, nor cause his voice to be heard in the street.  3 A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth.  4 He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law.

Isaiah tells us that Jesus is coming and that judgement is coming to the Gentiles.  From this we see that Jesus is God’s elected choice for service and his “judgement to the Gentiles” is the Gospel message that will be the “true light, which enlightens everyone” (John 1:9 ESV).  His kingdom shall not fail and it will go to all the earth.  Jesus proclaims this with the Great Commission (Matt 28:18-20; Mark 16:15).  Isaiah continues in 42:5-7 (KJV)

5 Thus saith God the LORD, he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein:  6 I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles;  7 To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house.

Here we have a grand picture of the Sovereign, all-powerful, all-knowing God, the God who merely spoke the Universe into existence speaks again, yet this time He speaks personally and intimately through His Son to do what John tells is in John 1:9–be a light.  This light will (v.7) “open the blind eyes” and free prisoners.  We see this echoed in the words of Jesus in John 15:16, speaking to his disciples, he says “You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide, so that whatever you ask the Father in my name, he may give it to you.”  Jesus is telling them that he has set them forth which he also does in the Great Commission, saying “go.”

Grace… Theologically (2)

So, since we are all sinners and we have all fallen short of the glory of God, how do we obtain God’s free gift of grace?

Paul in Romans 5:1 tells us we are “justified by faith.”  The writer of Hebrews proclaims in Hebrews 11:1 that “faith is the assurance of things hoped for, the conviction of things not seen.”  He goes on to recount the great OT patriarchs that acted by faith, not seeing God’s promise come to pass in their lifetime, yet knowing it would be fulfilled.  As well, he tells of those who were persecuted or suffered hardships for the sake of Jesus’ name knowing that God has a better promise.  Matthew Henry makes an insightful observation, “We should be pleased to think how great the number of believers was under the Old Testament, and how strong their faith, though the objects thereof were not then so fully revealed. [And, we] should lament it, that now, in gospel times, when the rule of faith is more clear and perfect, the number of believers should be so small and their faith so weak.”  How true!

Now that we see the Scriptural definition of faith… one could ask, Faith in what?  Paul tells us in Romans 5:1 we are “justified by faith…through our Lord Jesus Christ.”  This justification produces peace with God.  His wrath is no longer turned against us.  But what did Jesus do?

Paul explains in Romans 5:6-11

(6) For while we were still weak, at the right time Christ died for the ungodly.  (7)  For one will scarcely die for a righteous person–though perhaps for a good person one would dare even to die–  (8)  but God shows his love for us in that while we were still sinners, Christ died for us.  (9)  Since, therefore, we have now been justified by his blood, much more shall we be saved by him from the wrath of God.  (10)  For if while we were enemies we were reconciled to God by the death of his Son, much more, now that we are reconciled, shall we be saved by his life.  (11)  More than that, we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation.

While we were still weak.  We had no strength to cause Christ to die, we didn’t will Christ to die, we didn’t WANT Christ to die; yet, Christ died for the ungodly.  Paul explains that Christ died for us “while we were still sinners.”  We were enemies of God (v.10) and Christ died for us.  This immense love that God poured out, his own blood, is the blood that justifies us.  The blood of Jesus was the sacrifice that paid for our sin and reconciled us to God.  We are declared righteous (the meaning of justification) and we should be rejoicing in God, through Jesus, for this great gift of grace.  While we were sinners we had no desire to do good, to seek God, to believe in Jesus, but God, through the Holy Spirit, has poured His love into us (Rom 5:5).

But why faith?  Paul answers this in Romans 4:16-17

(16) That is why it depends on faith, in order that the promise may rest on grace and be guaranteed to all his offspring–not only to the adherent of the law but also to the one who shares the faith of Abraham, who is the father of us all,  (17)  as it is written, “I have made you the father of many nations”–in the presence of the God in whom he believed, who gives life to the dead and calls into existence the things that do not exist.

God uses faith to allow the one who shares the faith of Abraham be guaranteed the grace (the free gift) of Jesus’ death.  Faith is used to fulfill the promise to all Abraham’s offspring–Jew and Gentile.

Grace… Theologically (1)

Paul’s letter to the Romans is the most comprehensive, systematic explanation of salvation in the Bible.  In Romans 1-2, Paul’s purpose is to do two things: (1) make the case that God’s glory is revealed throughout creation, however, those that don’t follow God’s law are condemned, and (2) the Law was meant to show God, to show what sin is, to provide and point to the Gospel (Jesus Christ) but call those who read the Law into repentance.  The Jewish Christians in Rome were judging the Gentiles and Gentile Christians that they were not “following the Law.”  Paul condemns them in Romans 2:1-3

(1) Therefore you have no excuse, O man, every one of you who judges. For in passing judgment on another you condemn yourself, because you, the judge, practice the very same things.  (2)  We know that the judgment of God rightly falls on those who practice such things.  (3)  Do you suppose, O man–you who judge those who practice such things and yet do them yourself–that you will escape the judgment of God?

Paul concludes the matter in Rom 2:28-29

(28) For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical.  (29)  But a Jew is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the letter. His praise is not from man but from God.

Paul, in these verses, points to “the children of promise” (God’s promise to Abraham to bless him and make him a great nation in Gen 17:4-8; Here God promises Abraham an “everlasting covenant…to be God…to your offspring after you.”)  Paul connects this in Rom 4:16.

Through Romans 3-8 Paul makes the case for salvation by grace through faith.  He begins by showing that there is not one who does good, quoting the Law in Rom 3:10-12

(10) as it is written: “None is righteous, no, not one;  (11)  no one understands; no one seeks for God.  (12)  All have turned aside; together they have become worthless; no one does good, not even one.”

And Romans 3:13 “‘Their throat is an open grave; they use their tongues to deceive.’ ‘The venom of asps is under their lips.’”  Romans 3:14 “‘Their mouth is full of curses and bitterness.’”  In Romans 3:15-17 Paul declares

(15)  “Their feet are swift to shed blood;  (16)  in their paths are ruin and misery,  (17)  and the way of peace they have not known.”

Paul says very plainly in Rom 3:20 that no one will be justified by the works of the law; that the law produces and its purpose is to show knowledge of sin, to point (as Paul claims in Rom 3:21) to Jesus Christ and receive righteousness and justification through believing in his name.  Paul continues in Rom 3:22b-24, “For there is no distinction: for all have sinned and fall short of the glory of God, and are justified by his grace as a gift, through the redemption that is in Christ Jesus.”  Paul declares that we all fall short of God’s glory.  It is not a one-time declaration, referring to Adam’s sin bringing death and sin in the world.  No, Paul claims that falling short is something that we do constantly.  He proclaims himself in Rom 7:15,18 that he does the very things he hates and that nothing good lies in him.

Grace… in the New Testament

Looking now at the concept of grace in the New Testament, we see, immediately, the fulfillment of God’s promises in the OT regarding the Messiah.  In Luke 1:30, the angel Gabriel, tells Mary to “not be afraid, Mary, for you have found favor with God.”  He goes on to declare that with the power of the Holy Spirit she is going to conceive, bear a son, call him Jesus, and he will be the Son of the Most High (cf. Isa 7:14).  This phrase “favor with God” is from the same Greek word–charis.  So, here Gabriel tells Mary that God has graciously and full of joy chosen her to be the carrier and earthly mother of His son.

In the OT we have seen glimpses of grace.  These stories are of people that God used by His gracious enabling, to accomplish His purpose in the life and times of the OT–leading to Christ!!  Now, in the NT, the theology and the doctrine of grace is exemplified in Jesus Christ, who graciously came to die for those “who are far off.”  Jesus’ death is the ultimate in unmerited favor bestowed upon us, not just person we read about, but you and me.  Jesus makes grace personal.  Not only through his humbling coming to earth and humiliating death, but everyone who believes Jesus paid for their sins through his death on a cross will be saved.  Grace is personal.  It is now bestowed, freely, upon individuals.

Paul tells us in Eph 2:8, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God,” and in Eph 2:4-7

(4) But God, being rich in mercy, because of the great love with which he loved us,  (5)  even when we were dead in our trespasses, made us alive together with Christ–by grace you have been saved–  (6)  and raised us up with him and seated us with him in the heavenly places in Christ Jesus,  (7)  so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus.

He continues in Eph 2:9, saying “not a result of works, so that no one may boast.”   Paul’s point is perfectly clear: God did the work, boast about Him!

In John 1:16, John tells us “from his fullness, we have received grace upon grace.”  “His fullness” is Jesus Christ’s fullness of humanity; His fullness of diety; His fullness of death; AND His fullness of resurrection!  It is Jesus’s fullness of humanity AND fullness of diety that make his fullness of death and fullness of resurrection so powerful.  God came to earth as a human, in the person of Jesus Christ to die; yet, in the fullness of diety, Jesus went willingly showing his (God’s) great love for us (sinners) by dying in our place.  This is why John declares that we have received “grace upon grace.”  We haven’t received grace upon works or grace upon self or grace upon deeds or grace upon anything else.  We have received grace upon grace.  We have received free upon free.  God’s joyful gift of salvation comes to us freely, through no work of our own.

Grace… in the Old Testament

In thinking about the sovereignty of God as it relates to all things and to properly understand the biblical doctrine of election and predestination, I believe it is necessary to look at, first, the “how” of God’s sovereignty–grace.  First, we will look at grace in the Old Testament (OT).

The English word that we translate as grace is the Hebrew word khane and the Greek word charis.  Khane has a subjective meaning of “kindness, favor.”  The subjective meaning, which is the majority usage, means that this favor and kindness is unmerited.  It is not being applied as a “quality” of those that it is talking about (i.e., beauty).  So, there is nothing in the person that the Hebrew word khane (grace/favor) is describing.  The Greek word charis means “an act of graciousness.”  Interestingly, the word charis is derived from chairō which is a “primary action full of cheer.”  Further, the Greek word charis denotes the “divine influence upon the heart.”  So, when we read Paul’s words in Ephesians 2:8, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God,” we read of this unmerited favor that God willingly, and happily, bestows upon us.  Oh how that thrills my soul!  Oh to imagine the happiness of God, that He is pleased bestowing grace upon us sinners!

The first instance of grace that we see in the Bible is in Genesis, immediately after the Fall, where sin enters the world through the trespass and transgression of Adam.  In Gen 3:7, immediately after their sin, Adam and Eve realize their nakedness, and sew fig leaves together for clothing.  God, after their punishment, sacrifices an animal to figuratively cover their sin.  God, in his graciousness, provides immeasurably more for Adam and Eve than they provided for themselves.  Fig leaves or animal skins?  God provides better clothing, through sacrifice.  This is figurative of the better clothing that we will all receive, the white robes of righteousness, thanks for the sacrifice of God’s own son–Jesus Christ–for our sins.

Throughout the OT we see numerous examples of this unmerited favor.  In Gen 6:8, Noah finds favor in the eyes of the Lord, and it is through Noah, that humanity is spared total destruction from the calamity of the flood.  Abraham is chosen by God to be the father of many nations.  In Exo 3 (cf. Exo 33:12,17) Moses, a murderer, finds grace in God’s eyes and leads the people of Israel out of Egypt.  Gideon finds grace in the eyes of God to defeat the Mideonites.  Isaiah, the prophet, clearly aware of his sinfulness, knows he is unable to carry forth God’s message, but God has compassion/grace/favor on him that allows him to do God’s bidding (Isa 6:1-10).

The main way we see grace being distributed in the OT is God establishing his covenants with various individuals, and through these individuals carrying forth His plan of salvation history.

Introduction

This series comes from observations I have been making regarding the blogging scene on a few particular blogs.  These blogs have been arguing/debating the Arminian vs. Calvinism view of God’s role in salvation, the world, etc.  I wish to explain my point of view as a “Calvinist,” yet in an informative way to share an opinion.  My prayer is that it blesses those who read it as well as myself in preparing it, and, as always, brings God glory!

Father, my prayer is that you use this series of posts to let us come together as Christians.  To come together as those who profess the saving work of Your son, Jesus, on the cross, Your word tells us you “were pleased” to send your son and have Him die in our place, so that WE could live in eternity with you.  Father, I pray that you continually remind me of the common attributes that all Christians have–the death of Christ for our sins and His resurrection for our salvation!  Father, I praise you for that.  Jesus, I thank you for your willingness.  Keep me focused.  Amen.

One of the biggest arguments against “Calvinism” is the “we’re all robots” argument.  It goes like this:

1. Calvin believes that God has “elected” and “predestined” us before the beginning of time, AND
2. Jesus has told us (through His disciples) to “[g]o therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,  (20)  teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.” (Matt 28:19-20), AND
3. Assume that Calvin is correct; THEREFORE
4. Evangelism has no point because God “elected” those and “predestined” those before time, SO we have to be all robots.

Now, some may say that I have taken loose liberty with the “Arminian” argument against Calvinism.  That may be.  But I want to examine the doctrines of election and predestination, not as Calvin taught it (I haven’t read his Institutes), but as the Bible teaches.  (Through doing so, I also wish to dispel the assertion that many “Arminians” believe that the words “election” and “predestination” are bad, even though they are in the Bible.)  I am going to do this by looking at the Biblical context of election and predestination, first, and second, by examining their connection to salvation.