Bible Study
Chapter 3 God’s Eternal Decrees, sec. 8: The Purpose of learning the Doctrine of
Election
By: Moses Flores
We finally come to the end of chapter three of the Westminster Confession of Faith. Though these studies have not been exhaustive, by any means, they certainly have been very thorough. We have seen that God decrees all things that have, are and shall come to pass. Indeed the minutest details of the universe are foreordained according to the infinite wisdom of God. This includes the salvation of all that have ever and will live in the history of time.
We have seen Scripture upon Scripture that positively teaches that the doctrine of election is a true teaching of Scripture and, thus, one to be found taught among the saints of God as part of the whole counsel of God. Indeed, it is part of the “full Gospel”. Yet, we must take care in the teaching of this doctrine for some have come to conclusions from this doctrine that Scripture does not endorse.
In this study, to close chapter three of the Westminster Confession of Faith, we are given the reason why this doctrine is to be taught. The Confession states,
“This important and mysterious doctrine of predestination must be treated with special discretion and care, so that, paying attention to and obeying the will of God revealed in His word, human beings may be assured that they have been eternally chosen from the certainty of their effectual calling. In this way the doctrine of predestination will elicit not only our praise, reverence, and admiration for God, but also a humble and diligent life, fully supporting everyone who sincerely obeys the gospel.”
Let us begin our study by understanding some errors that have arisen from this erroneous perceptions of this doctrine.
What this doctrine is NOT intended to do
There are generally two tendencies that most people take with the doctrine of predestination. The first has to do with morality. That is, some people conclude that since the doctrine of predestination is true, then it must be the case that whomever is going to be saved will be saved regardless of how they live their life for God’s choice of election is not based on any works at all but purely by grace. Hence, there is the tendency toward what is called “antinomianism”. This is simply a fancy theological way of saying “without law”. From here thinking can go two ways. For the “Christian”, they might reason that since they are saved according to the promise of God and not according to their performance or merit as a Christian, then it must follow that how they live their life does not matter. These Christians then reason that while their might be some gain in “godliness”, it is not necessary for salvation.
The unbeliever, on the other hand, reasons that if election is true, then it doesn’t matter what decision they make for Christ whether its now or later, if they are chosen to be saved, then they will saved. Thus, how they live their life now doesn’t matter since the elect will be saved in the end according to the promise of God.
Both of these conclusions within the moral sphere are due to lack of exposition of the means through which election manifests itself. That is, those who are elected of God show themselves to be the elected in their calling and coming to faith and repentance through the preaching of the Gospel. These elect also go on to live a sanctified life before God. Indeed, this is the mark of those who are called out by God. The Scriptures say, “But God’s firm foundation stands, bearing this seal: ‘The Lord knows those who are his,’ and, ‘Let everyone who names the name of the Lord depart from iniquity.’”
The other tendency deals with Christian evangelism. This tendency is to basically say that all evangelism is vain. In a sense, this is the “frozen chosen” attitude. In this extreme, the doctrine of elections and foreordination tend to bring all religious life, as it were, to a stand still. “God is in charge and I have no responsibilities at all. God is going to do it, and He doesn’t need my help.”
This tendency manifests itself in a theological position known as Hyper-Calvinism. The main tenets of Hyper-Calvinism include that the Gospel call does not apply to all who hear it, that God has no kind of affection at all for the non-elect, and that there is no “common grace”. In a way, the way salvation is supposed to take place is not by offering the Gospel to all, but merely letting those who happen to hear it come to faith on their own apart from a call for it.
This tendency is equally rebutted with the means of salvation, particularly the need for preaching. If it is true that God has chosen to use the Word of God as a vehicle for the Spirit of God to bring about regeneration, then it is imperative that we preach the Gospel to all. Also, the fact that we do not know who the elect are means that we should preach to all indiscriminately.
Most of these “conclusions” about the doctrine of election are usually based on misunderstanding the doctrine altogether, especially the means of salvation, or through lack of correct exposition of the doctrine. There are some who talk about election so much but fail to expound also the means by which our election shows itself, like living a holy life. The Puritans, despite one’s opinion of their lifestyle, sought to live a simply and pure life before God through their understanding of the sovereignty of God in all things, including salvation. Time shows that as the doctrine of election has declined in the life of the Church that holiness has been lacking to downright blasphemy and irreverence in Churches.
What this doctrine is intended to do
So what is this doctrine of predestination and election for then? What purpose does it serve to the Christian? The Westminster Confession here says that “human beings may be assured that they have been eternally chosen from the certainty of their effectual calling…” That is, we are to find assurance of our final salvation in this doctrine.
Assurance of salvation is an important thing for the Christian. Knowing whether one is saved or not can have tremendous psychological effects in one’s approach to godliness. For instance, supposing that one has done what a minister or friend has told them to do in order to be saved. “Believe in the Lord Jesus Christ and you will be saved…” (cf. Acts 16:31). The person walks away from their having done what they were asked to do but does not sense that God has accepted them in anyway. They are not assured that they have indeed received God’s salvation.
How
does the lack of this assurance of salvation affect this person? For one, if they have truly been faced with
the reality of their sin and how desperately they need righteousness from God,
then they are certainly living their life in the light of God’s wrath. Psychologically speaking, this is a pretty
traumatic position to be in. Isaiah
found himself for a moment exposed to his sinfulness before the Holy God of Israel
and cried out, “Woe is me! For I am undone…” (Isa. 6:5) Such a state is overwhelming to say the
least. But, notice what happened when
Isaiah was quickly given a visible sign of atonement for his sins and the
purging of them through the hot coal placed on his tongue. The Angel then tells him, “Behold, this has
touched your lips; your guilt is taken away, and your sin atoned for” (Isa.
6:7). Isaiah then goes on to serve God
with the greatest fervor even while knowing that his ministry would essentially
result in the hardening of
The Apostle Peter exhorts his audience to be assured of their salvation. In II Peter 1:3-10 we read,
“His divine power has granted to us all things that pertain to life and godliness, through the knowledge of Him who called us to His own glory and excellence, by which He has granted to us his precious and very great promises, so that through them you may become partakers of the divine nature, having escaped from the corruption that is in the world because of sinful desire. For this very reason, make every effort to supplement your faith with virtue, and virtue with knowledge, and knowledge with self-control, and self-control with steadfastness, and steadfastness with godliness, and godliness with brotherly affection, and brotherly affection with love. For if these qualities are yours and are increasing, they keep you from being ineffective or unfruitful in the knowledge of our Lord Jesus Christ. For whoever lacks these qualities is so nearsighted that he is blind, having forgotten that he was cleansed from his former sins. Therefore, brothers, be all the more diligent to make your calling and election sure, for if you practice these qualities you will never fall.”
Here, Peter is combating the Gnostic heresy which was essentially salvation through a special knowledge. Peter tells his readers that the only knowledge they need is given to them in the knowledge of the person and work of Jesus Christ, the one who calls them into His glory. Peter reminds us what Christ has done for us (v. 4) and what our response should then be(v.5-7). Peter tells us that if we do those things they keep us moving forward, as it were, in our Christian walk; ever growing in the grace and the knowledge of our Lord Jesus Christ. But the ones who do not find themselves growing in these virtues are “blinded” to the big picture. They live only in the moment, but will find themselves like the seed that grew up but quickly withered (cf. Matt 13:5-6, 20-21). They live not seeing the big picture of salvation FROM their sin.
But then Peter comes to a conclusion. He says, “Therefore…” - which is a conclusion drawn in contrast to what was stated in verse 9 – “…be all the more diligent to make your calling and election sure…” Our calling and election are verified by a life that is exemplified by the virtues listed above. That is, if we see our lives growing in holiness, we can know that we have been justified, for sanctification does not come to us without God’s justification and the granting of His Spirit. If we do not see the fruit of the Spirit in our lives, then there is an obvious problem. However, if we are seeing the results of being saved, then we should know that we have indeed been eternally elected by God. But notice what else Peter says. He says, “…for if you practice these qualities [v. 5-7], you will never fall.”
What does he mean to say, “You will never fall”? If we know that we are doing what we have been called to do to be holy before the Lord, then we have basis to believe that we have been called and elected by God. With the knowledge of our calling and election by God unto salvation, this gives us a knowledge that we can use for life and godliness. Our good works and growth in virtue is evidence that we have been called by God. Again, if we are experiencing sanctification, then we can know that we have indeed been justified through faith. If we have been justified, then we have been born again. If we have been born again, then we can know that we have been eternally elected by God. If we know that, then we can be sure that our growth in godliness, though it might stumble, we will never fall.
For me personally, I can testify that knowing of my election has granted me a greater confidence to live a holy life and know that I can do it because I was chosen for it. Before I understood my election, I lived in the fear that I might commit some certain sin or that I might fail under my own will and strength and lose my salvation. But when I understood that salvation was not based on my performance, even keeping salvation, but on God’s grace promised before time, I was confident that I could go on in my Christian life. Personally speaking, the greatest spiritual growth spurts have come with greater knowledge of the salvation that God has given.
It is also equally true that I have still committed sins even as a Christian. But those sins have not stopped me, nor hindered God’s purpose, from sanctification unto glorification. We can have the assurance that though we might stumble at time, we will never fall down for good for God has a holy purpose for us, and may even use our own stumblings to bring about His greater good.
Another
purpose for this doctrine of election and predestination is to lead us to a
healthier fear and admiration for God.
The
Ephesians 1:6 tells us that God’s election and predestination of some to eternal life is purposed “to the praise of the glory of His grace…” D. Martyn Lloyd-Jones commented on this verse saying, “The first and the greatest truth concerning salvation is that it is a revelation of the glory of God – ‘to the praise of the glory of his grace’, or if you like, ‘to the praise of his glory as it is manifested by himself in and through his grace’. This is the chief reason for praise.[1]” The purpose of all that God does is to His own glory.
Thus, our proper response to God’s provision of salvation is a life of praise. In Romans 11:33-36 ( I realize this verse has been much quoted in this study), Paul ends his doctrinal expression of election with a doxology.
“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.
Now, these verses come to us from the mouth of Paul after dealing with the doctrine of election. We should praise God. We should worship Him. Romans 12:1 continues by telling us what to do in the light of election as well: “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as living sacrifices, holy and acceptable to God, which is your spiritual worship.” Here we see that, in the light of Election, our Biblical response should be one of praise and worship to God.
From this follows our increased reverence for God and admiration for Him through His works. Romans 11:22 reminds us “to consider the goodness and severity of God…” When we consider the kind of God we are dealing with, who saves according to His own will, and not according to ours; who is not obligated to save anybody if He does not want to at all, we come face to face with a God who is Holy and is not to be trifled with.
Finally, the doctrine of election is intended to produce “a humble and diligent life, fully supporting everyone who sincerely obeys the gospel.” It is humiliating to a sinner to know that they are saved completely and utterly by grace. As sinners, we want to have the pride of saying that we had our hand in the work of God. Yet in salvation, we find ourselves completely at the mercy of God. What does such a life look like?
While the full picture of this life cannot be painted here, it is sufficient to say that it is a life that involves no boasting before the Lord at all. I Corinthians 1:26-31 brings this out:
“For consider your calling, brothers: not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth. But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no human being might boast in the presence of God. He is the source of your life in Christ Jesus, whom God made our wisdom and our righteousness and sanctification and redemption. Therefore, as it is written, ‘Let the one who boasts, boasts in the Lord.’”
When we want to think that we are saved because of something in us, the Scriptures can always find a way to reminds us that there is nothing in us that can cause God to look on us with any inherent favor. Scripture is clear that God is not a “respecter of persons” – which is to say, that God doesn’t have favorites based on anything in them (cf. Deut. 10:17; 2 Chron. 19:7; Job 34:19; Acts 10:34)!! There is nothing in us that we do or are that makes God want to save us. We have nothing at all to offer to Him to somehow better Him or make Him feel good. God is self-sufficient. Notice how we are referred to here: we were the “foolish” things of the world. We were the “weak” and “low”, “despised”. We have nothing to offer God, and when we try to offer what we have to God He refuses it and takes offense to it.
Rather, it is because of God the Father that we are in Christ Jesus. It was Christ who was made for us wisdom and even the righteousness by which we are accepted by God! If that is the case, that all that we are before God is because of another, namely because of Christ Jesus, then there is no room for boasting at all in life. He is even our sanctification! It is often the case that some Christians develop a “holier than thou” attitude and begin to look down on other fellow Christians who are not “as holy” as they are. But the Scriptures tell us that even our very sanctification is not our own, but it comes from Christ Jesus. It is God who sanctifies and all that we are that is good we owe to the grace of God.
The earliest theologian who truly brought this out was Augustine of Hippo, who has been labeled as the greatest theologian of Church history. In his famous prayer, appalled by Pelagius, Augustine said, “Lord, command what thou wilt and grant what thou commandest.” What Augustine meant in this prayer is that all that God commands to us requires even God’s very grace to do it! Hence, all of the life of the Christian is one of continual humility, submission and absolute dependence to God. At all times, we are in need of things from Him, not Him things from us.
Soli Deo Gloria
As we come to the close of chapter three of the Westminster Confession of Faith dealing with the doctrine of Election, it must be pointed out that this doctrine has been expounded very carefully and thoroughly. No part of the doctrine has been left untouched nor its relation to other parts of life including the human will, theodicy (the justification of God regarding evil), godly living and even evangelism.
God intended this doctrine to be known by Christians and to be a point of unity in the praise of His glorious grace. I am well aware of those who reject the doctrine because of the emotions involved in it as well as the theological traditions that often supersede the text of Scripture. It is unfortunate that many who reject this doctrine do so on the basis of tradition rather than actually engaging with the texts of Scripture. Yet, and returning to chapter one of the Westminster Confession, it is the Scriptures alone that must bind our consciences in regards to matters of doctrine and life.
The doctrine of election is consistent throughout all Scripture. From the free choice of God to save Adam and Eve through a promised redeemer, to the free choice of God to choose Abraham, to Isaac and to Jacob as the children of promise over their other siblings with more right to the blessings that they had. From the calling of Moses and all the other Hebrews, to choosing Samuel, and David, and Solomon, to all the prophets and many more in the Bible. God chose each of those individuals, not based on anything in them, to fulfill His sovereign purposes and partake in His redemption.
There is no room for boasting at all, and this doctrine helps to secure that. May God use the knowledge of this doctrine that He has given to us in this study to cause us to lead a life filled with wonder and awe at His marvelous grace to save. Soli Deo Gloria. To God alone be the glory. Amen.
[1]
Lloyd-Jones, D. Martyn, “God’s Ultimate Purpose: An Exposition of Ephesians 1”,
Baker Book House,