Doctrines of Grace: Unconditional Election

Review of Total Depravity and the Problem of Salvation

0:04 As we came together last evening to consider what has commonly been called the first principle of the system of doctrine commonly called Calvinism, we focused our attention upon what scripture teaches concerning the effects of sin upon all mankind. And I trust, after our study together, you who are present were convinced that mankind is totally depraved, and that you put on those words their biblical significance. In that man is guilty before God, as we read in Romans 3.19, What things soever the law saith, it saith to them who are under the law, that every mouth may be stopped, and all the world may become guilty before God. Not only does man have the problem of guilt, but he has this personal problem described

1:17 in Romans 5 and verse 8, for when we were without strength in due time, Christ died for the ungodly. The problem of the court of heaven, and the problem, is the corruption of our own hearts. And in this state, we are justly liable to the wrath of God and to the pains of hell forever. And yet the same Bible that teaches this doctrine, also teaches us that there will be, in that eternal state, a great multitude who no man can number, some out of every tribe and kindred and tongue and nation, who will be found confirmed in a state of eternal death.

The Chain of Salvation: Calling, Choosing, and Faithfulness

2:02 state of perfect holiness in the presence of their Redeemer God, singing His praises and doing His will through all eternity. And when we ask the question, how can it be, the Bible which teaches me that man is guilty, liable to wrath, polluted, and unable to do anything for his state, that out of that mass of humanity there will be some perfectly redeemed in the presence of a holy God with no guilt hanging over them and all pollution taken from them, we ask, how? And someone answers and says, well, the Bible says that God sent forth a message of salvation based upon the work of His Son, and some believed that message and came in to all the promised benefits. But then we ask, why did they believe? And someone says, well, because the Word came to them, and that Word was applied. It was applied with power, and they were called in all the richness of the meaning of that Word in its biblical setting. Called is a precious word. It's a special word for

3:16 the people of God, for they are described in Revelation 17, 14 as those who are called and chosen and faithful. So that to be called means something more than to be merely summoned. It means to be seized upon by God. God into an actual participation in His salvation. Ah, but then someone says, how is it then that they are called? They're there because they believed, and they believed because they were called in time. But why were they called in time? And the Scripture tells us, because they were chosen in eternity.

3:57 And so when we turn to a text like Revelation 17, 14, you have that beautiful, symmetrical description of God. The description of the people of God, those that are with Him are called, and why are they called? Next word tells us, and chosen, and because they were chosen, they will therefore persevere. They are faithful.

4:24 I've had an itch for a long time to preach on that text, and I'm not going to scratch that itch tonight. Simply set it before you as food for further meditation. Here is a beautiful description of what God is. The Word of God.

4:36 The Word of God. Why they are there in the presence of the Lamb. Why they are overcomers with Him. It's because they've been called, and called because they were chosen, and because they were called according to a choice rooted in eternity. There is an immutability in the purpose of God that secures not only their calling, but their perseverance in that calling, and hence they are described as the faithful. So you see, you cannot consider the difference between the two. You cannot consider the difference between the doctrine of salvation and redemption without sooner or later stumbling over the issue of election, for it is the fountainhead out of which all the redemptive blessings of God come to men who are guilty before the bar of God, and helpless in their sinful state. Now as I've been wrestling for some days with how to approach so massive a subject, in such a way as to confirm those who believe in God, I've come to the conclusion that those who

Approaching the Doctrine of Election: A Word Study Method

5:37 believe it, to convince those who doubt it, to destroy the errors that surround it, I say, O Lord, who is sufficient for these things? And I've gone through mental trauma in trying to discover some way that I might present in one hour something of at least a broad overview of this great theme. If it was simply to confirm those of you who believe it, the course would be easy. And if it were simply to convince those who doubt it, I think the course would again be rather easy. If it was to destroy errors that surround it, that wouldn't be too difficult. But to do all of those things at once, I feel very conscious of inadequacy. But I am at least going to make an attempt, and I want to do so in such a way that will be in a marked contrast to the way we approached last night's subject. Last night's subject I tried to give a clear definition of what it was that I wanted to do. I tried to give

6:39 a clear definition of what it was that I wanted to do. I tried to give a clear definition and a comprehensive overview. I quoted a lot of scripture. I didn't even take time to have you pause and look at it with me, but tonight we're going to have a good old-fashioned bible study and we're going to try to come to grips with the glorious doctrine of sovereign electing grace by doing two things. Number one, we are going to look at this doctrine as embodied in two key biblical words. The word, elect and its derivatives, and then Election, chosen, chosen, chose, and another very key word, for know and for knowledge. Now the word elect, election, chosen, chose, choose, is a word that hits us again and again, particularly in the New Testament. Everyone who believes the Bible believes in election of one form or another.

7:34 Remember, I've never met anyone who was a Bible believer who said, look, don't talk to me about election, there is no such thing. I've never yet had anyone say that to me. Have you had anyone say that to you? I've had them say, don't talk to me about unconditional election.

7:50 Don't talk to me about election based upon divine sovereignty and the free choice of God. They say, no, election is based upon foreseen faith or foreseen something else. But I've never met yet a...

8:05 ...serious Bible-believing Christian who said he didn't believe in election.

8:08 Have any of you here met such a person who said they didn't believe in any kind of election?

8:14 No, you see, that's impossible, for the word itself and its different derivatives is used close to 50 times in the New Testament. And most of the times it has reference to some kind of a selectivity on the part of God with respect to sinners. Well, if you stumble over a concept 50 times in the New Testament, and you claim to believe the Bible, you have to say, well, certainly I believe in election of one sort or another. And then the Old Testament is full of this concept in God's dealings with Israel, where election more particularly focuses upon his dealings with that people as a whole than upon individuals.

8:57 But nonetheless, it is there. Well, if the word elect, choose, chosen is in the Bible, and we claim to believe, then at least we've got a groundwork to start upon. Everybody here believes in election, if you believe the Bible. But now the question is, what does the word mean?

9:15 You see, a word is nothing but a verbal symbol. A word has no meaning in and of itself. If I stand up here tonight and I say, get the un'gat,

9:26 you say, what's that? And I tell you, well, un'gat is a word that we use down in New Jersey for your overcoat. So if I say it enough and you get the idea, I can say to you, get the un'gat, and that becomes overcoat. That becomes that piece of material that goes on your back.

9:44 You see, a word has no meaning of itself. The meaning is in the mind of the author. And whenever there is communication verbally, it is the responsibility of the one who hears the word to ascertain what was in the mind of the one who spoke the word. And it's dishonest for the one who hears to say, well, there comes that word un'gat.

10:08 What shall I make it mean? Fish, caviar, vacation in the mountains. What shall I make it mean? Well, you have no right to put your own meaning on it.

10:18 I have something in my mind when I use it, and you are responsible if you really are serious about knowing what I mean by the word to use every means possible to discover it. In the same way, when we come to Holy Scripture, God has been pleased to communicate to us in verbal form. Therefore, it is incumbent upon us, to seek to discover what did God mean by the use of that word, and believing that the Scriptures are perspicuous, that is clear, and that Scripture is its best and only infallible interpreter. We want to find out what does the Bible mean when it uses the word elect or chosen.

Non-Theological Usage of 'Elect' and 'Choose'

11:02 So, we're going to do a little word study tonight, and I hope this will not only be profitable to us, but also will sustain, some measure of interest and set a pattern as to how we should approach any key word in the Bible. Now, the word itself literally means to pick out from among others, people or things, the act of picking or choosing. Let's look at it when it's used in a non-theological sense. Turn, please, to the Gospel according to Luke, Chapter 6.

11:35 And every passage we look up is the same word used in the theological sense when it speaks of elect or election.

11:44 Now all we're trying to ascertain is what does this word mean? In the sixth chapter of Luke, in verse 13, we read, And when it was day, he, the Lord Jesus, called unto him his disciples, that is, the multitude of those who were following him, and of them he chose twelve, whom also he named apostles. Spread before our Lord were the multitude of his disciples, and out of that mass of disciples he exercised a prerogative of sovereign selectivity. He didn't say, now you fellows have a little caucus and put forth the names of twenty candidates and let's have a vote. No. Our Lord. Our Lord, having spent a night in prayer prior to this, having become convinced by observation and other factors of the purpose of the Father, called out from that group twelve, and the scripture uses this word to describe that act of selectivity, he chose twelve.

12:54 I'll write over to Luke chapter 14, if you will please. Luke 14 and verse 7. And he put forth a parable. He put forth a parable to those who were bidden when he marked how they chose out the chief rooms or as the ASV translates it the chief seats saying unto them, etc.

13:20 Now the word elect is used here. He put forth a parable to those who were bidden when he marked how they elected, they chose out the chief seats. As they came into the place where the feast was to be held, they noticed there were many seats. Some were higher in order.

13:38 People of greater importance would usually be found seated there. So what these people did is they bypassed certain seats and exercised a prerogative of selectivity and they chose the chief seats. It has nothing to do with election unto life. We're just trying to find what is the meaning, what is the concept of the word that the Holy Ghost uses to convey the doctrine of election.

14:05 Turn now please to the book of Acts. Turn now please to the book of Acts. Chapter 6. There's that problem of the Grecian widows feeling that there is some pro-Semitism and that favoritism is being shown to the Hebrew widows.

14:25 And there is this rumble and so they want to solve the problem and the suggestion is made. Verse 3. Wherefore, brethren, look ye out among you, the great multitude of disciples, look out among you, seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. We will give ourselves to prayer.

14:44 Verse 5. And the saying pleased the whole multitude, and they chose Stephen. They elected Stephen. Out of all the thousands of the men, and there were at least 5,000 at this point, they made a choice.

15:04 There was the exercise of a prerogative of selectivity. And in choosing Stephen. And these others, they bypassed many others. The whole concept again.

15:16 Whether it's the Lord Jesus in the midst of disciples taking out 12 to be apostles. Whether it's these people coming in in the midst of many seats, choosing certain seats. Whether it's many men and selecting some to be what we feel are the first deacons. The concept is the same.

15:37 You find it later on in Acts 15. And in verse 7. And this will be the last reference that we'll look at in a historical sense. Or in just a general narrative.

15:47 Verse 7 of Acts 15. And when there had been much disputing. This is the council of Jerusalem. Peter rose up and said unto them, men and brethren, ye know how that a good while ago God made an election.

16:01 He made a choice among us. That the Gentiles by my mouth should hear the word of the gospel and believe. Now in no way. Did the Lord foresee that Peter was chomping at the bit to go preach to some Gentiles.

16:14 And said Peter now that I foresee that you have decided that the gospel ought to go to the Gentiles. I will ratify your decision and choose you. Nothing of the sort. His heart was so full of prejudice.

16:24 God had to let him go into a trance. Give him a dream and a vision to knock all this prejudice out of his heart. And that's how God made the selection. God wanted to get the gospel to the household of Cornelius.

16:36 And so he made a selection. And chose Peter among the possibilities of those who could have been mouthpieces to the household of Cornelius. By passing others there was the exercise of a prerogative of selection. Now it's interesting that in the Old Testament this is the very word used in the Septuagint.

16:59 The Greek translation of the Hebrew Bible into Greek by seventy scholars. In first Samuel 1740. You can look at it in our King James Bibles. And you'll get again the same force of this word.

17:19 First Samuel 17 and verse 40. Speaking of David as he goes out to meet Goliath. And he took his staff in his hand and chose him five smooth stones out of the brook. And put them in a shepherd's bag which he had.

17:39 Now what did he do? Of all the smooth stones in that river bed. David exercised a prerogative of selectivity. He chose the stones.

17:51 He didn't come down and sit by the river bank and fold his hands. And say now all you sweet little stones have been washed by the pressures of this river through the centuries. Since you've all been exposed to the same elements. And are all in the same lowly condition.

18:06 And all could potentially be part of this great conquest of the giant. It would be the height of prejudice and arbitrariness on my part. To dare to reach in and take five of you. So I will sit here on the shore.

18:20 And fold my hands and wait until five of you wriggle up out of the river bed. And when you have done so and are here at my feet. I will put you in my pouch and henceforth go to meet Goliath. You see to put on the word here.

18:36 The idea that selection with the word elect is ratifying the choice of another. Makes absolute nonsense. The word can't possibly mean the ratification of the choice of another. In all of these instances and we could find others.

18:56 The whole idea of this word is that there is an act of picking or choosing. And that the chooser is active. And the chosen is active. Whether it is the Lord Jesus.

19:11 Selecting twelve of the multitudes. Or proud Pharisees selecting seats of importance. And bypassing seats of lesser station. Whether it is the multitude picking out Stephen or David.

19:26 Picking out stones. The concept wrought into this word is selectivity. In which the power of selection is in the selector. And not the selected.

19:42 You got it? That's the significance. The use of the word in common everyday parlance. Now come to see its use theologically.

Four Kinds of Divine Election

19:55 When we come to see how God uses this word with reference to people. What do we find? Let me suggest that there are four kinds of divine selectivity. Four kinds of divine election.

20:12 There is God's election of the nation of Israel. What we might call theocratic election. It's dealt with in Deuteronomy 4 and in verse 37. And I read now from that passage.

20:26 Deuteronomy 4 and verse 37. And because he loved thy fathers therefore he chose their seed after them. And brought thee out in his sight with his mighty power. With his mighty power out of Egypt.

20:46 There was this divine selectivity with regard to the nation of Israel. Turn over to Deuteronomy chapter 7 verses 6 to 8. For thou art an holy people unto the Lord thy God. The Lord is in thee.

21:03 Elected thee to be a special people unto himself above all people upon the face of the earth. And the Lord did not set his love upon you nor choose you. Notice. Set his love.

21:17 Is equated with this divine selectivity. The prerogative and initiative was God's. He did not do this because of what you were. Because you were more in number.

21:29 For ye were the fewest. But because of you. And because he would keep the oath that he had sworn unto your fathers. And so when we come to the New Testament.

21:42 We find this same concept expressed in Acts 13 17. Where we have recorded in one of the apostolic sermons. That God chose our fathers. Now so much for this election which is a theocratic election.

21:58 The election of the nation of Israel. Now listen closely. That election did not assure salvation to anyone who came within its compass. For scripture says they are not all true Israel.

22:13 Who are of Israel. It was an election unto peculiar covenantal privileges. It was an election unto marvelous opportunity. And unusual responsibility.

22:28 But it did not in any way secure the salvation of those who came under its compass. Because God's economy is a prefiguring of the new. What was true of the nation as a whole. Becomes true of that spiritual nation.

22:53 God's selectivity of Israel as a nation. Is a picture of the kind of selectivity that he will exercise. In calling out that peculiar nation of his own elect. And so Peter borrowing terminology from the Old Testament says.

23:11 In 1 Peter 2 9. Ye. Who are the ye? Those who are sanctified.

23:17 Those who are sprinkled by the blood as he addresses them in chapter 1. Ye are an elect nation. A royal priesthood. So much for theocratic or national election.

23:28 Then there is election to task. To privilege or position. What I am calling a vocational election. In Deuteronomy 18 5.

23:39 The priests were to be of the tribe of Levi. The Levites were selected to be priests. And so we read in Deuteronomy 18 and verse 5. The following.

23:57 For the Lord thy God hath chosen him. Out of all thy. To stand to minister in the name of the Lord. Him and his sons after him.

24:10 God made a selection of the twelve tribes. He said this tribe shall stand before me to minister. That was an election. The word elect.

24:20 To choose is used. But it is obviously an election to task or privilege or position. The same word is used regarding the choice of a king. 1 Samuel 10 24.

24:31 That the Lord hath chosen Saul to be king. And then in Acts 1 24. It is used of Matthias. Show whom thou hast chosen.

24:43 It is used of Peter in the context we looked at earlier in Acts 15. The Lord made choice among us that by my mouth the Gentiles might hear. Now listen closely. This choice may not bring with it saving grace.

24:58 Jesus said I have chosen you twelve and one of you is a devil. There may be an exercise of divine selectivity for service or position without the pledge of grace. That is a second kind of election. Theocratic national election.

25:21 Vocational election. And then there is the third election. What we might call messianic election. Christ as God's chosen one.

25:32 The servant of Jehovah to be the mediator of his people. Isaiah chapter 42 verses 1 and 2. Brings into sharp focus this concept of messianic election. Christ as the elected one.

25:49 Isaiah 42. Behold my servant whom I uphold. Mine elect. My chosen one.

25:58 In whom my soul delighteth. I have put my spirit upon him. And he shall bring forth judgment to the Gentiles. Peter captures this concept in 1 Peter 2 verses 4 and 6.

26:13 When speaking of the Lord Jesus Christ. He uses very similar terminology. And I read now from 1 Peter 2 verse 4. To whom coming.

26:22 That is Christ. Unto a living stone. Disallowed indeed of men. But chosen of God and precious.

26:30 And then down in verse 6. Wherefore it is contained in the scriptures. Behold I lay in Zion a chief cornerstone. Elect and precious.

26:41 Three kinds of election we have seen. Thus far. Have you got them? And a reference or two?

26:47 I hope you do. So that when someone asks you. What do you believe about election? You sit down and take them through.

26:51 Take them through a few verses. That show what the meaning of the word is. And its general usage. Then show them that theocratic election.

26:55 The nation. Not necessarily involving salvation. Vocational election. Again.

26:59 Not necessarily involving election. Then the peculiar messianic election of Christ. But now we come to the fourth kind of election. And that is.

27:03 That is. That is. That is. That is.

27:07 That is. That is. That is. That is.

27:11 That is. That is. That is. That is.

27:15 That is. That is. That is. About the topic of election taught in scripture.

27:30 And its what we might call Theologically Soteriological election. That is. Election unto life and salvation. Election unto life and salvation.

Eight Aspects of Soteriological Election

27:38 And if you'd simply take a concordance. And sit down some night. And look up every verse that has in it the word. Elect.

27:43 Election. Choose. in Scripture, in the New Testament, deals with this kind of election in which God has made a selection of men unto the privileges of life and salvation. Now let's try to break down what is involved in that selection. And there are eight different aspects, at least eight. Now you may find more. I may only be suggested tonight and by no means exhaustive, but I hope these will be helpful. First of all, it is obvious that it's God who does the electing. In Mark 13 and verse 20, we have words that a second grade schoolboy ought

28:29 to be able to understand without any confusion. In Mark 13 and in verse 20 we read, And except the Lord had shortened those days, no flesh should be saved. But for the elect's sake, chosen, more clear than this. I should think it would be enough just to say for the elect's sake, for the whole concept of election is that there has been a selection by the will of the selector. But to put it beyond all doubt, the Scripture says, for the elect's sake, whom He, God, chosen, He has been the author of this divine selection. And that concept, of course, is set forth. So clearly in Ephesians 1, for according as He, God the Father, hath chosen us in Him. What is the peculiar aspect of this fourth kind of election? Soteriological election,

29:37 election unto life and salvation. The first thing is, God does the choosing. Secondly, God chooses individual people. There is a theory that yes, God does the choosing, but He chooses the church in some kind of a manner. And that's not the case. That's not the case.

29:53 That's not the case. That's not the case. That's not the case. That's not the case. That's not the case. That's not the case. They're just a bleb out there called the church. It has nothing to do with individual people. No, the Scripture will not allow this concept, for we turn to a verse like Romans 16, 13, and we find the apostles' concept of election is very particular. For here He's not just calling a church elect, but notice, Romans 16, 13, Sshot! Rufus! chosen, did personal election, isn't it, when you can call them by name?

30:36 And the Lord tells us something else, that apparently in the life and ministry of the early church, the people had a simplicity of faith that didn't cavil at the doctrine of election. For one of the most powerful persuasives to the fact that this is a biblical doctrine and not the imposition of the logic of theologians blurring the purity and clarity of Scripture is the offhand in which the New Testament writers use it.

31:09 And then Paul says, well, how shall I identify them? Happy in the Lord? Peaceful in the Lord? You see, it's just an offhand.

31:17 Greet Rufus, chosen in the Lord. He was deliberately trying to cause a church split in his greetings. If he's going to cause a church split, he'd cause it over some weighty issue.

31:31 Chosen in the Lord. Can you imagine the elder who's reading this epistle, standing up and saying, coming down to this part, greet Rufus. Use the nasty word here. And you'll forgive me if I don't read it.

31:46 Salute Rufus. Now, next verse. Salute. By how ridiculous.

31:51 When the elder stood that morning in the assembly and said, we have a letter from the beloved apostle Paul. And he begins to read it to all that be at rail roam, called to be saints. And he comes to this part, salute Rufus, chosen in the Lord. He's reminding them that God's exercise of divine selectivity is of individual people.

32:15 In writing to the Thessalonians, he says in 1 Thessalonians 1, verse 3, remembering without ceasing your work of faith, your labor of love and patience and hope before our God and Father. Then he says, no, beloved of God, your election.

32:37 2 Thessalonians 2, 13, but God, that he hath chosen from the beginning unto salvation through sanctification of the spirit and belief of the truth. So the second thing. We learn about this fourth kind of election is God does the choosing. God chooses individual people.

32:56 Thirdly, God chooses unto salvation. The verse I just quoted from 2 Thessalonians 2, 13, the one that forms the framework for Charles Spurgeon, as far as I'm concerned, one of his greatest sermons from the standpoint of theological symmetry and clarity. The one you can get free from John R on election. He bases his whole message on the structure of 2 Thessalonians 2, 13.

33:26 For in this verse, the apostle says, God be thanked. He doesn't say, you people be thanked. You see, if election is God's ratifying man's choice, he'd say, I thank you people. He says, no, God be thanked that he hath from the beginning chosen you to salvation.

33:47 Election is not salvation. Salvation is unto salvation. If we just get that clear in our minds, it'll save us from a lot of confusion. Election, nobody was ever saved without election.

34:09 Men are saved on the basis of the redemptive work of Christ and by virtue of the application of that work with power to their hearts by the Holy Ghost. But those things are rooted in God's purpose of election.

34:27 If a man's drowning in Lake Erie by standing on the shore saying, I purpose to get him out of the lake, doesn't get him out.

34:37 I've got to stick a pole out or jump in after him or throw out a life preserver. But if I see him there and say, I'll let him perish, he'll perish. Election is God looking into the mass of humanity and saying, I will rescue some. But that doesn't rescue.

34:55 Now there'd be no rescue unless he purposed to say, I will. But then he reaches in by the redemptive work of his son objectively and by the powerful work of the spirit subjectively and personally. So election is God's work. Election then is unto salvation.

35:13 Fourth thing we learn about it, God does the choosing. He chooses individual people. He chooses them unto salvation. God chooses in eternity.

35:25 Ephesians 1 and verse 4, according hath chosen us in him before the foundation of the world.

35:39 There is that great sentence twice in the book of the Revelation, whose names were written in the book of life from the foundation of the word. Here people sing, there's a new name written down in glory and it's mine. The idea that when somebody repents, God picks up his pen real quick like and puts none on. Whose name is written in the book of life from the foundation of the word.

36:07 God in eternity, 2 Timothy 1.9, who hath saved us and called us not according to our works, but according to his own purpose and grace, which was. Given us in Christ Jesus before the world.

36:26 So we learn, he choose individuals. He chooses unto salvation. He chooses in eternity. The fifth thing we learn about this personal election is, God chose with reference to his dear son.

36:45 Ephesians 1 and verse 4, he chose us him.

36:57 What's that mean? I don't know all that that means. But I know this much. Since election is the beginning of the whole process of salvation.

37:08 When you trace back God's saving work as far as scripture will let you trace it. You come to election and beyond that you can go no further. And the wonderful truth of scripture is that when you press salvation back into the recesses of eternity. You confront a salvation which has re-identified with it.

37:32 With it the person and work of the Lord Jesus. Hence he is called the land slain. The old reverently that God could be favorably disposed to any of the fallen sons of Adam. Even to thinking of sending some of them unto life was with reference to his dear son.

38:01 What a precious truth. The cross took on new meaning to this poor sinner. When I began to recognize that when the Lord Jesus went. To that cross.

38:14 He didn't just take me into his heart then. He had had me on his heart from all eternity. Election is with reference to Christ. And then the sixth thing we learn.

38:31 And listen carefully. Reveal this. And I'm using my words carefully. No other revealed basis but the exercise of his sovereign will.

38:49 What was the basis upon which he selected? He selected on the basis. That the stones were the right side. Not too big.

39:00 Not too small. But right in the middle. Those Pharisees chose on the basis of what would give them greater prestige. The multitudes chose Stephen and the others because of certain qualifications.

39:13 They were men full of the Holy Ghost and of good report. Well then what was the basis of God's selectivity of individuals amongst the masses of humanity. Those whom he chose unto salvation. And purpose to give them life.

39:29 What does scripture answer? Scripture answers unequivocally that there is no revealed basis but the exercise of his own sovereign will. And I want you to turn to Ephesians 1. Where in three instances in this one chapter the apostle is careful to emphasize this principle.

39:54 Ephesians chapter 1 verses 4 and 7. According as he hath chosen us in him before the foundation of the world that we should be holy and without blemish before him. And the break should come there. In love having predestinated us unto the adoption of children by Jesus Christ to himself according to the good of his will.

40:30 The mystery of his will according to his good pleasure which he purposed in himself. Verse 11. Verse 11. Verse 11.

40:40 Verse 11. Verse 11. Verse 11. In whom we've obtained inheritance being predestinated according to foreseen faith.

40:46 According to foreseen repentance no. According to the purpose of him who worketh all. After the council of his own. Was is sin his gratitude to the father for the revelation of his true to some of his own humble followers.

41:11 It is said of him in Matthew 11 and verse 25. At that hour he rejoiced. Rejoiced in spirit and said, I thank Thee, Father, Lord of heaven and earth, that Thou hast revealed things from the wise and the prudent, and hast revealed them unto babes. And so, Father, it seemed good in Thy sight.

41:38 The whole central part of the ninth chapter of Romans demonstrates that there is no revealed. This is for God's selectivity, but the exercise of His sovereign will. The children, having neither done good or evil experimentally in time, that the purpose of God according to election might stand, it was said, the elder shall serve the younger. Their election is paralleled with sovereign will and the exercise of sovereign choice.

42:11 And so I suggest to you that this is what we read in Scripture and learn concerning God's election. And then, Scripture teaches that God's choice is, unto His own glory, and that same theme breaks forth in Ephesians chapter 1. What is the end that God brings glory to Himself? Verse 12 of Ephesians 1, that we should be to the praise of His glory, who first trusted in Christ.

42:49 Verse 6, to the praise of the glory of His grace. Verse 14, which is the earnest of the inheritance, redemption of the purchased possession, unto the praise of His glory. You see, glory is the outshining of the perfection of God. When Moses said, Lord, show me Thy glory, what he was praying for, that there would be some discernible, out-manifestation of the wonder and character of God.

43:22 It's the outshining of His character. And so, Scripture says, God chooses sovereignly, unto His glory. In other words, there is a peculiar glory, when God, in His sovereign choice, not only after His own wisdom, but in His greatest work of redemption, of making an independent selection, with no reference to man, only with reference to His own gracious design, God, when His sovereignty is preserved, even in salvation. And then, the selection of God. And that's the last thing I want us to consider about election. And every word, every verse we're quoting, has some reference to it.

44:28 It is immutable. It cannot fail of its purpose. Romans 9 and verse 11, that the purpose of God according to election might stand. Matthew 24 and verse 22, speaking of the terrible times that shall come upon men prior to the second advent, of our Lord.

44:49 Matthew 24 and verse 22, and except those days should be shortened, there should be no flesh saved, but for the elect's sake, the days shall be shortened. God is going to order even all those great cataclysmic upheavals of the end time, with reference to the preservation of His elect. For His purpose to save them unto eternity cannot be frustrated. So what have we learned then about this fourth kind of election?

45:18 Election. Election unto life and salvation. We have learned that God is the one who elects. God does the choosing.

45:28 God chooses individuals. He chooses unto salvation. He chooses in eternity. He chooses with reference to Christ.

45:40 He chooses on no other revealed basis but the exercise of His own sovereign will. He chooses unto His glory and His choice. He chooses through the new season. He chooses the first through the new season. He chooses through the new season. He chooses unto salvation. is that means to know beforehand.

The Meaning of 'Foreknowledge' in Scripture

46:36 That's obvious. Oh, but wait a minute. Is it so obvious? Is that what God meant when He said in Romans 8, whom He fore-nestinate?

46:45 Is that what Peter meant when he said to the brethren scattered abroad, elect according to the fore-knowledge of God? Don't assume that's what he meant. Let's see if Scripture warrants that use of the word. In the Old Testament, the word which begins to gather around it the meaning which Peter and Paul had in mind is the word to know.

47:12 Cognition.

47:14 Recognition of fact. But other times it means something more than that. And now I shall just quote the verses quickly. Genesis 18, 17, speaking of Abraham, it says, I have known to the end.

47:30 It speaks of what Abraham will do. Did it mean that Abraham's the only man in all the then known world that God knew? Try to put that synonym. I have foreseen Abraham.

47:40 Well, that makes a lot of sense, doesn't it?

47:44 No. The only synonym that works is I have been with distinct love and purpose. That fits.

47:54 Psalm 37, 18, it speaks of the Lord who knows of the perfect. That is, He regards them with peculiar concern. Amos 3, 2, God says of Israel, You only have I known of all the peoples of the earth. Was God ignorant of the other nations?

48:12 Of course not. In Hosea 13, 5, it refers again to His special knowing of His people. In each instance, there is a concept that takes into it regard with special love and affection. It becomes synonymous with Deuteronomy 7, 6, and 7 that we read earlier where God says, I love you and I chose you.

48:35 Why? Because I set my love upon you. Circular reasoning.

48:41 He says, I love you and I chose you. Not because you were this, but because I chose to love you. He says of that people, You only have I known. You only love with that people your distinguishing love of all the nations of the earth.

49:01 And that rich Old Testament meaning carries over into the New Testament so that this word is used in two instances of mere knowledge of facts beforehand. 2 Peter 3, 17. Peter says, knowing these things beforehand. It's the word foreknowledge.

49:20 And another reference in Acts 26. But in all of its other usages, it has a meaning. It has a meaning which will not bear the of mere knowledge beforehand. It's the word used in Acts 2, 33.

49:35 Speaking of Christ delivered by the determinate counsel and foreknowledge of God.

49:43 The synonym for determinate counsel. 1 Peter 1, 20. Christ was a lamb.

49:52 Some of the Bibles actually translate it foreordained. And then when it's used in a passage like Romans 11, 2, hath God cast off his people whom he foreknew?

50:07 Was Abraham sitting on a log in the earth and called these one day and got up and said, hey, I've got a bright idea. God ought to have a nation.

50:15 And I think I'd just like to be the father of that nation.

50:19 Pats his hand and says, Jehovah, I'd like your attention, please. I'm coming forward, presenting myself. I would like to be the father of a nation. Is that what Scripture tells us?

50:31 That Abraham had a choice and God ratified upon him. Romans 11, 2 says, Is that people who came from the loins of Abraham God?

50:51 What does it mean? That he saw that they would choose to become a special nation and ratified their decision? Absolute travesty on the words. Hath God cast off his people whom he hath regarded with peculiar love and affection?

51:07 That fits. Now, Romans 8, 29 and 1 Peter 1, 2. Let's look at the passages. See what it says.

51:16 And the word foreknowledge then becomes synonymous with God's electing love and grace. For notice, foreknowledge is apic or something attributed peculiarly to the people of God. If it merely is that he foresaw unbelief as much and all men would be foreknown.

51:46 But Scripture uses this as a peculiar attribute or peculiar delineation of the people of God. Verse 28. We know that all, all things work together for good to them that love God, to them who are called according to his purpose. We're in the context of calling rooted in divine purpose.

52:14 He foreknew.

52:18 He did predestinate. It doesn't say that he knew anything about them. It says he knew to be conformed of his son. Moral predestination he justified.

52:49 Keep your finger there in Romans 8 and look at the parallel with Ephesians 1, verses 4, 4 and 5. If foreknowledge is close to being a synonym for electing love, foreknowledge is close to predestination in Romans 8, 29. Predestination has as its object conformity to the image of Christ. Will you notice the close parallel with Ephesians 1,

53:19 verse 4, that we should be holy and without blemish and predestinated us unto the adoption of children, children by Jesus Christ to himself. In Romans, it's foreknowledge leading to predestination to be conformed to Christ. In Ephesians, it's election leading to predestination unto adoption and likeness to him. We see that they are used almost synonymously in the writing of the Apostle Paul.

53:56 And then when we turn to 1 Peter 1, we find that same rich concept set before us. Where the Apostle addressing these scattered sojourners says in verse 2 of 1 Peter, elect according to the foreknowledge of God, that is chosen according to his peculiarity of the spirit unto obedience and sprinkling of the blood of Jesus Christ.

54:30 To the Hebrew mind of both Peter and Paul, foreknowledge had that connotation of special distinguishing of the blood of Jesus Christ. In regard and favor. So we are foreknowledge ratifies us that being dead in trespasses and sins and having no inclination to choose a Savior who is a holy Savior and embrace of God who is a holy God. He looked down upon us in love and in pity and sovereignly set his affection upon us and brought us under the sanctifying influence of the Spirit in time, brought us to a place of subjugation and subjugation to his rule and authority sprinkled us and continues to do so in the blood of his dear Son. The doctrine of election, and I say it not to be smart, is so woven into the fabric of Scripture there is only one way to rid yourself of it. Tear out pages of Scripture or pervert the meaning of the words on which the pages are found. There is no other alternative.

Theological Implications: Fountainhead of Blessing

55:45 And God never gave this doctrine to be a theological battlefield. He gave it to be for his children a great cordial of consolation. If God brings with me back into eternity they are never going to peter out in time but they will issue in eternity. If God's love is toward me and will secure its object in eternity.

56:22 I hope to spend some time on the implications of the doctrine, but I don't want to go ahead, well quickly anyway, all right? This is a great, I told Ross when he called me, I said I want to make you pay $75 to fly me up here and I don't want to go home with a bad conscience that I didn't earn my plane fare. What are the implications of the doctrine? Let me just give you what I would have said at length if it weren't for that little two-handed creature called the clock.

56:52 This has great implications of course theologically. For election in Scripture is localized as the power of God. For election in Scripture is localized as the power of God. This is the fountainhead of all the blessings that flow down to us as guilty sinners.

57:07 It will be a terrible thing if every day you came out and found on your table warm breakfast or cold breakfast, whatever you like, a nice lunch suited to your liking, supper, and you never, never, never took three minutes time to find out who put them there. You just ate them, enjoyed them, day after day. Wouldn't that be a terrible act of ingratitude? To enjoy all those privileges set before you and never ask what hand put it here?

57:33 I say the child. of God who has no time to search out the doctrine of election is guilty of that. All the blessings of redemption are set before him and the table is spread and he enjoys those blessings, but he doesn't ask, what's the hand that brings them to me? And when he begins to ask it and search the scripture, he sees that the hand that brings it to him is the hand of electing grace. And he falls prostrated before his God saying, why was I made to enter in? Why was I made? Why was I made? Wretched choice and perish in their sin. Robert Murray McShane in that wonderful hymn of his said, chose him not for good in me, election. Waking up

58:23 from wrath to flee, the probing of the law. Your side, effectual calling, by which sanctify the church. Showed by my love. Theologically, it will trace us back to see the fountainhead of all blessing. We will then begin to understand, perhaps in a new way, the particular design of the redemption of Christ, for he came forth from the Father, not willy-nilly to do something for nobody in particular and everybody in general. He himself said in John 17, for their sakes I sanctify myself. That is, those whom you have given to me. He came forth to die in order to accomplish the purposes of electing love. Now the Spirit

59:19 is present to do what? To try to save everybody but not secure the salvation of anybody known. The Lord Jesus has accomplished his redemptive work of oblation and now he is at the right hand of the Father, having been exalted and received the promise of the Spirit. And the Spirit is sent forth to accomplish in power what was purchased with blood, and to be given the blood in keeping with the purpose of the Father.

59:46 And so you have a Trinitarian salvation. The Father purposing the Son, purchasing the Spirit of time.

59:56 Oh, beloved, that's a salvation to get excited about. To preach with boldness and with confidence.

Personal Implications for Unbelievers and Believers

60:05 Work out some of the implications theologically. Great implications personally. Some of you sitting here tonight strangers to God's grace and to the quickening work of the Spirit. You say, what's this say to me?

60:19 Dear friend, that you can't bring forth one proof that you don't fall within the compass of that purpose of God except your impenitence and your unbelief. And what are you to do as you sit here tonight? Try to pry back the counsels of God and see if you're written in the role of His elect? No, God will slap your hand.

60:41 Get your hand off the book of my counsels and look to the cross. Cast yourself upon Him and all who come to Him, He'll receive.

61:00 Professing Christian, the implications are very clear. Election is unto salvation and salvation comes to light in effectual calling and effectual calling is demonstrated in holy living.

61:14 Pursuing holiness. Don't you talk about your election. You better set upon repentance for we are on the beginning of the salvation of the Spirit.

Ministerial Implications: Encouragement for Pastors

61:33 Implications ministerially. And I close with this word of encouragement to my brethren. I found that this doctrine has done something for me as a pastor without which I don't know if I'd still be in the same place seven years.

61:49 There are people I've faced week after week and under God as I've prayed for them and preached to them, I've tried to make them tremble before the terrors of law. I've tried to woo them with the overtures of the gospel. I've sought to entreat. I've sought to preach.

62:07 Threatened. I've sought to warn. And as far as I can see they've been no more moving than the benches upon which they sit.

62:18 But each Sunday I can go to the pulpit and look into those same faces with the hope maybe today will be the day because my Lord has said all that the Father giveth me shall come. Shall come before the arm of an omnipotent Savior.

62:56 That'll keep you from the itch to say your work is done.

63:04 Come say, well you know Brian, I've been here three years I think my work is done. I feel like saying, well brother what you mean is you're done.

63:15 Either you've got to go deeper with God or you've had it in this place. Now I'm not saying if you left after three years you're out of the will of God. I wouldn't dare be judged. But I am saying this.

63:24 This pattern of three and four year pastorates I have serious doubts about.

63:32 If you can face all those problems that emerge when the honeymoon's over and people know you and you know them in the confidence that God's electing purposes will go on it'll do for you what it did for Paul. And let's look at that passage as our last passage tonight. First Corinthians I mean first Acts. Acts 18.

63:53 I'm thinking of the Corinthian church that was being founded at this time.

64:00 And things were getting hot for Paul as they usually were. I often think of the contrast between modern evangelists when they come into a town and they get the key to the city. The only keys Paul ever saw were the keys to the jail and they were usually in the jailer's pocket not his.

64:15 He was on the other side of the bars. And same thing happened when he came to Corinth.

64:22 Well it was true to his reputation. Troublemaker. He's preaching. Things are getting kind of hot.

64:30 Some of the young Christians so the Lord's going to encourage him. We read in verse 9 of Acts 18 Then spake the Lord to Paul in the night by a vision. Be not afraid for you're such a diplomatic preacher that you'll smooth everything out. Oh no.

64:58 They didn't comfort him with anything. He was. He said listen. You open your mouth and speak assured of two or three things.

65:05 Number one. I'm with I the God who Oh Paul. Remember what you were?

65:18 Bettings and slaughters. So I took you in hand. I did a good job on you didn't I?

65:26 For no longer ask his road and subdue and brought you humbled and broken to the feet of my dear son. Now remember Paul I did that and I've been with you ever since.

65:43 Preacher when things get hot start thinking about that. What did God do to bring himself into that saving relationship with you? You had a pretty hard heart didn't you?

65:56 Oh Lord if you did it for me you can do it for that one out there that's getting under my skin. First area of comfort. I'm with you. Second.

66:04 No man shall set on thee to hurt thee. You're invincible within the circle of my will.

66:12 Oh what great release. Preacher if you're out trying to protect your reputation quit it. It isn't worth protecting.

66:24 Any protecting it needs God will protect it. If you're out to protect your hide or your pocketbook forget it. The glorious release that comes when I know that nothing can touch me personally but what passes through the wall of his presence. I am with thee no man shall hurt thee.

66:41 Now the third area of comfort. I have much people in this city. Paul I've got him out there. They're already mine by divine decree.

66:51 They're mine in my eternal purpose. I have much people in this city.

66:57 And when that confidence grips a man then it says and he continued there. See preacher that's what some of you need to continue there in that place where there's nothing but discouragement. The doctrine of sovereign electing grace becomes the fuel that makes you stay by your post through thick or thin. He continued there a year and six months doing what?

67:20 All kinds of tricks and gimmicks? No sir. Teaching the way Brethren the confidence that comes that will liberate you as a preacher from the doctrine of divine sovereign election. I don't know who his elect are but I know he has them.

67:50 And he said I'll bring them. I can preach on pray on you get sour you see you get sour you get hard hearted people week after week you'll get sour when they sense that the sweetness and fragrance of Christ and the dew of intimate communion with him and holy confidence in his purposes causes you to come with the gentleness of Christ week after week. This in itself will be an instrument God will use to plow and break their hearts. Well there are a lot of things about the doctrine we haven't touched and I hope I took the right course in having a word study on these two words considering with you a few implications and I say to those of you who may be wrestling with the doctrine and I know it's wrestling I wrestled for eight years but my Bible drove me to it and if the study of these words won't do it you get on your knees and read through Romans 9 Ephesians 1 and John 17 and that will for sure push you over the hill.