Bible
Study
Chapter
3 God’s Eternal Decrees, sec. 3.3: A
number which no man could number
By:
Moses Flores
Our last study on the Westminster Confession introduced us to the reality of the Scriptural doctrines of election and its necessary corollary doctrine, reprobation. God sovereignly decrees whatsoever comes to pass including the election and predestination of some to eternal life and conformity to the image of Christ while others are decreed to the just penalty for their own sins. This is a hard doctrine to accept, but according to Romans 11:33-36, after having just expounded the doctrine of election, especially concerning the salvation of the Jews, Paul magnifies God in praise and says,
“Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and His ways past finding out!
For
who has known the mind of the LORD?
Or
who has become His counselor?
Or
who has first given to Him
And
it shall be repaid to Him?
For of Him and through Him and to Him are all things, to whom be glory forever. Amen.”
The doctrine of election is one that seems to divide Christians within themselves and even Christians from non-Christians. Yet Paul, and the other authors of Scripture, viewed it as a motivation to praise God for His wisdom, love, mercy and grace and righteousness. Ephesians 1:6 also tells us that the purpose of predestination is “to the praise of God’s glorious grace”, not to the bickering and moaning of believers. In the same epistle, Paul exhorts the Church to unity. This mention of unity after the mention of election and predestination can only mean that the doctrine was part of the unity that Christians were to share with each other (cf. Eph. 4:1-6).
Having settled that God elected some to eternal life for salvation and others to damnation, we must now consider whether or not God will, or can change His mind about the number of the elect. Now, based on what we have already seen on the immutability and decrees of God, the answer seems obvious enough that God could not do so. Such an act would be unsuitable for God to do. But still, some theologians and Christians insist that God does not know infallibly who will be saved and who will not be saved. Typically, these fall into the “Open-Theist” theological camps.
The Westminster Confession of Faith, here, sets forth the proposition that the number of elect men and angels is “so certain and definite, that it cannot be either increased nor diminished (3.4)”. In order to see that this is true, we will be looking over a few Scriptures that promise salvation only to a set number of people, which will lead to the inevitable conclusion that the elect are the only ones promised salvation – no more and no less.
A definite people of God
Has God promised salvation to an indefinite amount of people so that a set number was never determined by God? There are several Scriptures that clearly teach contrary to this. One of them is found in Romans 8:29-30. This text reads,
“For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.”
This passage of Scripture introduces to us what has come to be known as the “chain of redemption” in theological circles. While not exhaustive here by any means, the central idea of the “chain” is that the ones who are at the beginning of the chain will find themselves “linked” all the way to the end. So, the ones who are “foreknown”, “predestined” and “elected” at the beginning will inevitably find themselves “glorified” at the end, which is the guarantee of the final and inevitable salvation of the elect of God.
The key words to pay attention to regarding the number of the elect are the words “those” and “also”. That is, the same group that begins in the chain whom God foreknows are the same group that is “also” carried all the way through to glorification. To state it another way, The same group that God begins with is the same group that God ends with. None are added and none are taken away. The guarantee is in the word “also” because whom God foreknew and predestined, He also called and He also justified and He will also glorify.
This Scripture guarantees the inevitable salvation of those only whom God foreknew and predestined to be called and justified and glorified. None others have the guarantee of the salvation of God in this verse. Hypothetically speaking, were God to allow people to enter into the chain of redemption at any one point, there would be no guarantee for their salvation from any verses of Scripture, especially this one, the way the Bible is currently written. Now, it might be said that if one is allowed into the chain then they will be carried to the end. Again, there is no promise for this from Scripture. While one might reason that way, one can just as easily reason that if God put them in late, God could certainly take them out.
Another passage of Scripture that shows the certainty of the number of the elect is found in John 6:37-44, where Jesus says
“All that the Father gives to Me will come to Me, and whoever comes to Me I will not cast out. For I have come down from heaven, not to do my own will but the will of him whom sent Me. And this is the will of Him who sent Me, that I should lose nothing of all that He has given Me, but raise it up on the last day. For this is the will of My Father, that everyone who looks on the Son and believes in Him should have eternal life, and I will raise him up on the last day.
So the Jews grumbled about him, because He said, ‘I am the bread that came down from heaven.’ They said, ‘Is not this Jesus the Son of Joseph, whose father and mother we know?’ How does He now say, ‘I have come down from heaven?’ Jesus answered them, ‘Do not grumble among yourselves. No one can come to Me unless the Father who sent Me draws him. And I will raise him up on the last day.’”
First, let us note the certainty that Jesus speaks with regarding the will of the Father and the implicit unchangeable number of those who will come to faith. Jesus says, “all that the Father gives to Me” implying a definite group that the Father gives to the Son. Now, some might note that the verb “give” is here in the present tense seeming to implying an unceasing action of the Father’s continual giving to the Son and implying that God is constantly “giving” people to Christ who were not previously given. This interpretation, however, makes no sense in the light of verse 39 and the use the verb “to give” in the perfect tense. The perfect tense denotes a past action that has lasting effects to the present. Now, in verse 37 we have a present tense verb and in verse 39 a perfect tense verb. What theological understanding does this yield? To be entirely consistent in the grammatical level, it would seem to be the case that the ones that the Father is presently giving (v37) are those who the Father has already given and is still giving to the Son (v39). They are the same group.
Jesus further says that their coming to Christ, which is to come to Him by faith, is certain. He does this by speaking through the future tense verb; They “will come”. Further, Jesus guarantees their security in Christ by saying that He “will not” cast out any of those who come to Him by faith. This order is much like the chain that we looked at earlier. The ones who are “given” – which is to imply elected and predestined – will “come to Christ”, or be justified by faith one could say and will not be cast out, thus, ensuring their glorification.
Again, Jesus gives no mention of those not given to Christ. Will Jesus accept any who “come to Him” who were not given by the Father? The question itself is scripturally irrational. For Jesus has also said that “no one can come to Him unless the Father who sent Him draws them(v44).” That is, no one comes to God the Son unless they have been given to the Him by God the Father.
For some reason, there is the idea among those who do not accept the doctrine of election and predestination that those who are not elect are wanting to be saved but cannot be because they are not elect. And thus, they are left outside wishing they were saved. According to Scripture, this is not true since the “carnal mind is enmity toward God; It is not subject to the law of God nor indeed can be” (Romans 8:7). Some argue as if there are “innocent” people who will never be saved. This is hardly the case. Romans 3:10-18 is a universal diagnosis of the condition of all men, elect and non-elect in Adam.
“None is righteous, no, not one;
no one understands;
no one seeks for God.
All have turned aside; together they
have become worthless;
no one does good, not even one.
Their throat is an open grave;
they use their tongues to deceive.
The venom of asps is under their lips.
Their mouth if full of curses and bitterness.
Their feet are swift to shed blood;
in their paths are ruin and misery,
and the way of peace they have not known.
There is no fear of God before their eyes.” (Italics mine)
There are none who in their natural state of sin are crying out to God for His salvation. Rather, the Scriptures say that they are in constant rebellion against God. Hence, “those in the flesh cannot please God.” So let it never be misunderstood that God seems “cruel” and “unjust” to leave “poor innocent” men and women out of the fold of the elect. They are outside because of their own sin in the first place, not because God kept them out to be sinners.
These verses, among others, lead us to the conclusion that God does not add to the elect fold. If God were to decide to add to the Elect that was already decided upon, then there would be some severe implications concerning our understanding of the nature of God and His attributes, not to mention that Scripture does not promise anybody but the elect their inevitable final salvation. But we should also see that what God promises He promises. I don’t mean to be facetious but God does not change His mind regarding His gifts and calling. Romans 11:29, in speaking about the salvation of the elect Jews, says that “the gifts and the calling of God are irrevocable.” Why? Romans 11:33-36 only leads us to the conclusion because God has elected according to perfect knowledge and wisdom!
“Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are His judgments and how inscrutable his ways!
For who has known the mind of the Lord,
or who has been His counselor?
Or who has given a gift to Him that He might be
Repaid?
For from Him and through Him and to Him are all things.
To Him be glory forever. Amen.”
The Bible also, in passing, reveals to us how many of the angels were preserved for glory and how many were allowed to fall with Satan in rebellion. I Timothy 5:21 reveals that there are “elect angels” in heaven. Now, obviously, their election is not unto salvation but rather to be preserved in glory before the Father. Presumably from Revelation 12:4, when the “dragon” who is Satan swooped a third of the stars with Him, it has been understood that a third of all the created angels of God rebelled with Satan. These angels, in whatever way, were allowed to be deceived by Satan and to rebel against God. The Bible says that these angels “sinned” (2 Peter 2:4). Jude 6 says that these angels did not “keep within their proper position of authority”. The other two thirds of the angelic host were preserved by God to not be seduced by Satan’s lies.
Another form of argument regarding the determined number of the elect is from the scope of the atonement of Jesus Christ. All throughout Scripture, Christ intended to die for “his sheep”, for “his bride”, for “the Church.” Now, it would only seem to be the case that God had a definite group in mind in sending Christ to be the atoning sacrifice for their sins. Christ gave His life for the ones whom the Father foreknew. He gave His life for the sheep (cf. John 10:14-15) and explicitly rejected the ones who were not His sheep and even went so far as to say that His atonement was not for them (10:26-29). In Matthew 1:21 the Bible says that Jesus came to save “His people”. God knows those that are His (cf. II Tim. 2:19). He knows them because He has decreed who they are and foreknown them and predestined them. Christ came for a specific people.
It is often suggested that Christ came with no specific people in mind but only to open the door and whoever would walk through it and persevere inside the door are the elect of God. This is hardly the case! Jesus came to save a definite people of God, who is His bride. No groom lays down his own life for an unknown bride. Christ laid down His life for the ones He knew and loved from all eternity. Hence, from these assertions regarding the scope of the atonement, we can reasonably conclude on Scriptural grounds that there is no adding to or subtracting from the elect of God.
To be sure, concerning the elect number of humans no one knows but God. Some people rest uneasy with Reformed theology because they assume that a “chosen” or “set number” of people implies only a few. In some ways, this can be said to be true because Jesus himself said that there are “many” who are on the wide and easy road that leads to destruction and there are only “few” who find the narrow and difficult way that leads to life (cf. Matt. 7:13-14).
It
has been suggested by the Watchtower Society, better known as the Jehovah’s
Witnesses, that there will only be 144, 000 who will be saved spiritual
children of God. This number is derived
from Revelation 7:4. Of course, within
this apocalyptic literature, there is no reason to take this number literally
at all. After all, if this number is
taken literally, then one should also take the reference to the tribes of
In short, the number of God’s elect, while certain and not able to be added to or taken away from, is according to divine promise and wisdom and is not necessarily small. Whatever the number, it is in accordance with a number which no one can number! But even if it weren’t, God would be no less gracious or loving in His essential being. Were God to only choose to save one person of fallen humanity, God’s graciousness is still revealed and He is glorified. In this, we must humbly submit to God’s wise and sovereign decisions no matter what.
What if God could change the number of the elect?
In a hypothetical world, let us suppose that God could add to and subtract from the number of the elect. What would be the implications of such a belief? The gists of the implications of such a belief concern the nature and character of God in a most consequential way. To be sure, the ramifications change the nature and character of God as we know them in the Bible.
For instance, supposing that God has decided to add to the number of the elect. That is, supposing God had already determined within Himself to save X number of people, but then later decided to save Y number of people. What happened within the being of God that moved Him to change the number? What moved God to change His mind? Now, if God changed His mind, isn’t it the case that there was something that God was lacking in at one point in time – perhaps not enough love or grace – meaning that God was not eternally the being that He now is? If God is not eternal, then doesn’t that mean that God changes? If God changes, doesn’t that mean that God is lacking? But if He is lacking, then doesn’t that mean that He is not really God?
In another instance, let us suppose that God decides to change His mind after the fact of the atonement of Christ for the elect of God. Were God to allow others to become part of the elect, what basis is offered to God as atonement for these “new elect’s” sin? It cannot be the atonement of Christ because Christ has substitutionarily already taken upon Himself the sins of His people (cf. Isa. 53:3-5). Will Christ have to come again to die again for the sins of these people who previously did not have an atonement for sin before God? Obviously, this cannot be the case for Christ was “offered once to bear the sins of many” (Hebrews 9:28; cf. 10:10).
Now, the point of such reasoning here is simply to show that it is absurd to think that the eternal God would not act in accordance with His own nature. God has elected from all eternity some men and angels unto everlasting life. Scripture plainly teaches this and we do well to submit to its clear teachings no matter how emotionally disturbing they might be, or even incomprehensible they are to our minds.
God’s
sovereignty and Evangelism
God never reveals to anybody the number of the elect of God. He alone knows. Objectors to Reformed theology say that the work of evangelism is meaningless if the doctrine of election is true. But this is hardly the case! The doctrine of election, on the other hand, truly gives us a reason to preach in that it guarantees that some will indeed be saved through preaching and evangelism. If election were not true, we would have to entertain the serious possibility that no one would ever choose to be saved because of their autonomous free will. What a glorious doctrine election is for it guarantees that no matter how insignificant our work may seem, labor done in the Lord is never in vain. Paul reminds us through the Corinthians that our “labor is not in vain in the Lord” (I Cor. 15:58).
Also, it is never meaningless to evangelize, even if election is true, when our Lord commands to do so! Jesus said, “Go therefore and make disciples of all nations…” (Matt. 28:19). It is not a light thing that Jesus commands evangelism. It has pleased God to use the “foolish” things of the world, like preaching to call out the elect of God (cf. I Cor. 1:18-25). God has privileged us with being partakers of calling out His elect from every tribe, nation, tongue and race. What a marvelous opportunity! Hence, Reformed theology has taught that we preach the Gospel indiscriminately to all peoples. We have no right to withhold the Gospel from any sinner.
We should also consider it glorifying to God when the truth of God is preached and proclaimed throughout the world. Whether or not people obey or listen to the Gospel, and this is a common experience with Reformed and non-Reformed Christians, God is glorified.
Conclusion
The Scriptures are clear that God has elected some of all of fallen humanity unto eternal life and leaving others to the just punishment of their own sin. While we might like to entertain thoughts that God might one day decide to add to the fold, we have no basis for asserting this from Scripture. But we are also bold in saying that those whom God has elected will surely and infallibly receive their final salvation from God. If God has elected them in Christ He will certainly see that they are found in Christ through out all eternity.
The fact that the number of the elect cannot be changed should not deter us from our great commission given to us by Christ Himself. Evangelism is part of the means that God has ordained in calling out His elect from the four corners of the earth. The truth of election is never an excuse to sit by and hope the elect will come to faith apart from your work. Such is a fatalistic attitude and not one endorsed by Scripture at all. Rather, we see men and women of the Bible doing great things for the faith that the elect might come to faith. Indeed, Paul said, “I endure all things for the sake of the elect that they may also obtain the salvation which is in Christ Jesus with eternal glory” (2 Tim. 2:10). In fact, God’s desires that all the elect come to faith in Christ. This is why Peter said that God is being patient for the return of Jesus Christ, because He is “not willing that any should perish but that all should come to repentance” (2 Peter 3:9).
We glory then, in God’s infinite wisdom and grace for electing to save some unto eternal life and we glorify God as well for His eternal justice and righteousness. And we glory and boast in the fact that the final destiny of the Church is in God’s hands and not in our own. Amen.