Predestination and Election
by Roel Velema of the Netherlands
(Unless otherwise
noted, all Scripture quotations are taken from the NASB.)
Down through
the centuries, Christians have experienced a great deal of
difficulty with the Biblical teaching surrounding predestination
and election. The average Christian is so confused in this
realm that he arrives at the erroneous conclusion that the whole
doctrine cannot really be understood or explained. The truth,
however, is that no part of the Scriptures can be placed in such a
category. God’s Word has been given to open up and reveal God’s
plans and purposes to man, not leave them concealed or unknown.
Doctrine
surrounding predestination and election forms a part of this
revealed Word. And doctrine surrounding predestination and election,
contrary to common thought within Christendom, can be easily
understood and explained if one first understands a few basics
relative to the gospel.
What is the
Gospel?
The first
chapter of 1 Peter ends with the words, “Now this is the
word which by the gospel [good news] was preached to you”
(v. 25b). In this respect, Peter’s opening remarks in the
epistle encompass a presentation of the gospel, a presentation of
good news.
The gospel is
first proclaimed to unredeemed man alone. It is good news that
life is available for the one who is “dead in trespasses and
sins” (NKJV). The message is “Believe in the Lord Jesus
Christ, and you shall be saved” (Acts 16:31; cf. John 5:24).
And once an individual believes, he, through the new birth, passes “out
of death into life” (Ephesians 2:1).
Then, carrying
matters surrounding the gospel one step further, Peter, in his
presentation, sets forth two aspects of the gospel, the good news.
One aspect relates to the unredeemed and the other to the
redeemed.
In Scripture,
there is first a proclamation of good news to the unsaved; then
Scripture continues with a proclamation of good news to the saved.
Both together cover the complete panorama of the gospel
message.
The gospel
proclaimed to the unsaved is called “the gospel of God’s grace”
(Acts 20:24b, NKJV); and the gospel proclaimed to the saved
is called “the gospel of God’s glory” (1 Timothy 1:11),
“the word of the kingdom” (Matthew 13:19), or the “preaching
of the kingdom” (Acts 20:25b, NKJV). Then, both together
are called “the whole counsel of God” (Acts 20:27,
NKJV).
Christians
though, generally, do not see or understand this about the gospel.
When they speak of the gospel, they have only the first aspect of
the good news in mind. But this carries matters no further than
where Scripture begins. This does not carry matters into the realm
where Scripture places the emphasis — on the latter (the
proclamation of the gospel to the saved), not the former (the
proclamation of the gospel to the unsaved).
This emphasis
on the latter can be easily seen in Peter’s first epistle, where he
begins to deal with a hope and an inheritance almost
at the very beginning of the epistle. And this can have nothing to
do with the simple gospel of the grace of God. “Hope” relates to
the inheritance, and such an inheritance can come into view
only after the individual has become a child of the Owner — “…
if children, heirs also …” (Romans 8:17). Only
after an individual has been born from above, possessing
spiritual life, is he in a position to receive the “imperishable
and undefiled” inheritance, reserved for him in heaven, of which
Peter speaks (v. 4).
Thus, within a
biblical perspective, the inheritance comes in view only after a
person has been saved, born from above. Note how Paul puts these two
aspects of the gospel together within another frame of reference in
Titus 3:5-7:
“Not by
works of righteousness which we have done, but according to His
mercy He saved us, through the washing of regeneration and renewing
of the Holy Spirit; Whom He poured out on us abundantly through
Jesus Christ our Savior;
That having
been justified by His grace, we should become heirs according to the
hope of eternal life”
(NKJV).
Blessings
leading into the thought of becoming “heirs according to the hope
of eternal life,” having to do with our present justification by
His grace, is the gospel of God’s grace to the unsaved. Titus
3:5-7 begins with the gospel of grace and carries one from that
point through the whole panorama of the gospel — saved for a
purpose, with that purpose revealed. Once a person has been
saved, he becomes an heir “according to the hope of eternal life.”
This is the revealed purpose for a Christian’s salvation, and
it should be the goal behind all discipleship.
Note again the
expression, “the hope of eternal life,” in Titus 3:7.
Eternal life becomes the possession of every individual at
the time of the birth from above. It is the present possession of
every Christian, and Scripture clearly reveals that God would have
every Christian to understand that he has received this life (1
John 5:11-13).
But, on the
other hand, Scripture also clearly calls attention to a hope that
has to do with an inheritance and eternal life; and,
as previously seen, this has to do with the saved, not with the
unsaved. And relative to this whole matter, Scripture exhorts the
saved to “fight the good fight of faith,” and, in this
manner, “take hold of the eternal life, to which you were called”
(1 Timothy 6:12).
The question
would naturally arise: “Why should a Christian be exhorted to take
hold of eternal life, when God clearly reveals that the same
Christian has already received this life?” And the answer can be
found in the meaning of the Greek word for “eternal.”
The Greek word
translated “eternal” in these passages (the Greek word invariably
translated eternal in the N.T.) is the adjective aionios. The
noun is aion and has two meanings: “eternal” and “a long
period of time,” depending on the context. And the adjective carries
exactly the same meaning, which any good Greek lexicon will attest
to. Thus, the adjective, as the noun, can be translated as “eternal”
or “age-lasting [a long period of time].”
In 1 John
5:11-13, aionios should be translated, “eternal.” But is
this also the case in Mark 10:17?
“Good
Teacher, what shall I do that I may inherit eternal [aionios]
life?”
Eternal life,
as in 1 John 5:11,12, cannot be in view, because eternal life
is not inherited. Eternal life is a free gift, received through the
gospel of God’s grace. In Mark 10:17, “age-lasting” life is
in view; and the context shows that the age in view is the coming
age, the Messianic Era.
Thus, the
purpose for the Christian’s presently possessed eternal salvation,
has to do with an inheritance, reserved in heaven and “ready to
be revealed in the last time” (1 Peter. 1:5), namely
during the Messianic Era.
In the
preceding respect, the gospel, the good news, covers the whole
panorama of aionios salvation — from that which a Christian
presently possesses (eternal salvation, having to do with his
spirit) to an inheritance reserved in heaven, to be revealed during
the coming Messianic Era (age-lasting salvation, having to do with
his soul, his life). The keyword that covers this whole panorama of
the gospel, the whole panorama of the good news, is the word
salvation.
And, as seen,
salvation is far more than mere eternal salvation. The Bible
also speaks of a present, ongoing salvation (1 Corinthians 1:18),
as the Christian progresses in his spiritual life from immaturity to
maturity. Then, there is also a future salvation (Hebrews 1:14),
which has to do with the inheritance. A realization of this future
salvation is dependent on whether or not a Christian has
successfully run his spiritual course, which will allow him to
successfully reach the end (goal) of his faith, the salvation of his
soul (1 Peter 1:9).
Once an
individual has an understanding of how Scripture deals with the
gospel — with its dual aspect, beginning with the unsaved and
continuing with the saved — he is then in a position to turn to
the matter of how Scripture deals with predestination and
election.
What is
Predestination?
Predestination
has to do with that which has been predetermined by God.
Though many Christians believe that everything that happens has been
predetermined by God, they almost invariably, though erroneously,
connect predestination with eternal salvation. The main reason for
this erroneous connection is the limited view that most Christians
have concerning the gospel. As previously shown, most Christians
invariably see only the gospel of God’s grace, having to do with
eternal salvation; and they seek to fit things such as
predestination into this limited scope of the gospel.
Proorizoo
is the word in the Greek New Testament that is translated
“predestination” in the English text. And this word means “to
determine” or “to decree beforehand.”
But note the
textual and contextual use of proorizoo in the New Testament.
The word appears, for example, in Ephesians 1:11:
“In Him
also we have obtained an inheritance, having been predestined
according to His purpose who works all things after the counsel of
His will.”
Note that
predestination here is connected with an inheritance, which, as
previously shown, has to do with the gospel of God’s glory, not with
the gospel of God’s grace. Ephesians chapter one shows
that we were predestined “in Him.” The expression “in Him” is a
dispensational matter and has to do with all those who have been
baptized “by one Spirit … into one body” (1 Corinthians
12:13) to become part of the “one new man” in Christ
(Ephesians 2:13-15).
In this
respect, an inheritance is in view for every Christian; and a
Christian’s hope is to attain to this inheritance, which is
conditional: “… if we hold fast the confidence and the
rejoicing of the hope firm to the end” (Hebrews 3:6,
NKJV).
There is
nothing in Ephesians 1:11 that connects predestination with
eternal salvation. Nor does such a connection exist elsewhere in
Scripture. Connecting predestination with eternal salvation could
never be the case simply because eternal salvation is not a
dispensational matter. Eternal salvation is one of the great
constants of Scripture, remaining the same throughout the
dispensations. Whether in Genesis 3, Exodus 12,
Acts 16, or anyplace else in Scripture where the matter is dealt
with, eternal salvation is always seen to be the same — via death
and shed blood: “When I see the blood [necessitating
death], I will pass over you.”
There is no
place in Scripture where eternal salvation is presented as decreed
beforehand for any individual. Rather, from a biblical perspective,
predestination comes in view only after the person has been saved,
born from above. And teachings surrounding predestination always
relate to saved individuals within the dispensation to which the
Scripture dealing with the subject belongs.
(This fully
agrees with the meaning of the verb proorizoo. This word is
formed from two words: the preposition pro, which means
“before”; and the verb horizoo, from which the English word
“horizon” is derived. “Horizon” means “a boundary, a limit.” And
through the use of proorizoo, we are told that God has
determined something that lies at the horizon — at the boundary, the
limit, the end of the spiritual race of every Christian.)
Note
Ephesians 1:5 relative to proorizoo:
“He
predestined us to adoption as sons through Jesus Christ to Himself,
according to the kind intention of His will.”
God did not
predestine us to eternal salvation, but “to adoption as sons.”
“Adoption as sons” has nothing to do with “becoming
children of God” (John 1: 12). Once a person has been
born from above, he or she is a “child of God” (1 John
5:11-13). Now what’s the difference between a child and a son?
Take a look at Matthew 5:9 along the lines my Dutch Bible
(NBG translation), which would read in English:
“Blessed
are the peacemakers, for they shall be called children of God”
(also ref. KJV).
A person
doesn’t become a Christian by being a peacemaker. So, what sense
does it make to be a peacemaker and be called a child of God, when
he is already a child of God? The truth of the matter is that the
Greek text of Matthew 5:9 doesn’t read “children of God”;
rather it reads “sons of God” (ref.
NASB, NIV, NKJV).
But, again,
what sense does it make to be called “sons of God,” when we are
already sons of God (Romans 8:14; Galatians 3:26; 4:5-7; Hebrews
12:5-8)?
The
explanation of Matthew 5:9 can only have to do with the
“adoption of sons.” But, if adoption has to do with positioning one
as a son, how can those who are already sons, be adopted? That
wouldn’t make sense either.
There is only
one explanation: The adoption as sons has to do with placing a
son in a firstborn status, bringing that son into a position
where he can receive an inheritance connected with either earthly
or heavenly promises. Sons who are not adopted (Christians
not adopted at a future date) will still be sons, but they will be
sons separated from the double inheritance belonging only to
firstborn sons. That is to say, these Christians will not be
placed in a firstborn status through adoption; and, because
of this — because they will not have become firstborn sons
through adoption — they will be in no position to receive the
double portion of the inheritance belonging to the firstborn.
Note 1
Corinthians 2:7 relative to proorizoo:
“But we
speak God’s wisdom in a mystery, the hidden wisdom, which God
predestined before the ages to our glory.”
Predestination
in this verse is connected with both “a mystery” and “glory.” The
mysteries in the New Testament all pertain to some facet of the Word
of the Kingdom. Note, for example, the mystery of which Paul spoke
in Ephesians 3:6: “That the Gentiles should be
fellow-heirs, of the same body …” (NKJV). Heirship with its
glory is in view: i.e., the adoption as sons, when God will
bring “many sons to glory” (Hebrews 2:10). Again,
eternal salvation is not in view.
Note Romans
8:29, 30 relative to proorizoo:
“For whom
He foreknew, He also predestined to become conformed to the image of
His Son, that He might be the first-born among many brethren. And
whom He predestined, these He also called; and whom He called, these
He also justified; and whom he justified, these He also glorified.”
These two
verses outline the whole process, from predestination to
glorification. It is God’s complete counsel on behalf of the
believer. However it is a work by God alone that has been
described in this passage. It says nothing about any type work by
man.
Then,
connected with predestination and election, there is the matter of
God’s foreknowledge. And similar to predestination and
election, God’s foreknowledge has been viewed by most Christians
over the years from a wrong perspective as well.
Foreknowledge,
as predestination and election, always has to do with the
Word of the Kingdom. God possesses a foreknowledge concerning
whether or not a Christian will qualify for a future position in the
kingdom. “The Lord knows the way of the righteous” (Psalm
1:6), the Lord can state “I never knew you” (Matthew
7:23), and “The Lord knows those who are His” (2
Timothy 2:19). Note that none of these verses has anything to do
with eternal salvation (e.g., the context of the latter verse has to
do with straying concerning the truth [v. 18]).
Also note 1
Peter 1:20 where foreknowledge is used relative to Christ, with
respect to a time in the past, but relative to His coming glory.
God, in
Romans 8:28, foreknew all in the sense of Matthew 7:23.
And, because of this, everything that follows, viewed from God’s
perspective, is a fixed matter. But, viewed from another
perspective, because Christians have a responsibility as well,
everything stands or falls on whether or not we faithfully keep His
works “until the end” (Revelation 2:26).
Man has not
been “called” by God unto eternal salvation. Rather, he has been
called to something beyond eternal salvation: “… you were
called for the very purpose that you might inherit a blessing” (1
Peter 3:9). Our “calling” has to do with an inheritance,
and ultimately obtaining this inheritance is a conditional matter
(1 Corinthians 9:27; 10:1-11; Hebrews 4:11). For Israel in
the type (past), inheritance was a conditional matter; and
for the Christian in the antitype (future), exactly the same is
true.
The next step
in God’s counsel in Romans 8:28, 29 is “justification.” This
cannot be the justification we received when we were redeemed,
because the “justification” referred to in Romans 8:28, 29
follows one’s “calling.”
In this
respect, there are two justifications presented in Scripture.
The first justification, by faith, takes place at the moment of the
birth from above. The second justification, by works, takes place
before the judgment seat of Christ. The first justification, based
on the finished work of Christ at Calvary, is a justification
pertaining to eternal life. The second justification, based
on the works of the Christian (works emanating out of faithfulness),
is a justification pertaining to life for the age (Messianic
Era), a justification having to do with reward (cf. James 2:14-26).
The former
cannot be conditional, for it is dependent on the finished work
of Christ at Calvary. The latter though can only be conditional,
for it is dependent on the faithfulness of the believer. Every
Christian who has made his “call and election sure” (2
Peter 1:10, NKJV) will realize this future justification. And
this future justification will lead to “glorification.” God’s
purpose for the present dispensation is to bring “many sons to
glory” (Hebrews 2:10).
However, a
Christian will be glorified only in connection with realizing the
rights of the firstborn. Thus, predestination has an ultimate
purpose. And that ultimate purpose is glorification, being
conformed to the image of the Son, and exercising the rights of the
firstborn. In this respect, everything surrounding
predestination in Scripture is related to the gospel of God’s glory
for redeemed man, not to the gospel of God’s grace for unredeemed
man.
What is
Election?
“Election” has
to do with making a choice, with choosing. To elect
someone is to choose that person. The common use of this word points
to someone who makes a choice, someone who chooses. In this respect,
in Luke 14:7, in a parable, we see that The Lord Jesus had
noticed how His guests had been choosing for themselves places of
honor at the table. We also see, in Luke 10:42, that the Lord
praises Mary for choosing “the good part.”
In the New
Testament this choosing is often seen with a purpose in view. In
John 15:16-19 the Lord chose twelve disciples for the purpose of
bearing fruit. And in Acts 15:22 the apostles and the church
in Jerusalem chose two men for a special
task in
Antioch.
Contrary to
that which has been taught over the years in Calvinism, election is
not related to the gospel of grace; rather, it is related to the
gospel of glory. This can be easily seen from how the following
seven different Greek words are used in the New Testament, connected
directly or indirectly with election: 1) eklegomai, 2) eklektos,
3) eklogee, 4) kaleoo, 5) proetoimazoo, 6) procheirizomai, and
7) tassoo.
The remainder
of this article will be taken up with comments and examples from
Scripture concerning the meaning and use of each of these seven
words:
1)
Eklegomai, which means “to select, to choose”
The word
eklegomai, for example, appears in John 15:16:
“You did
not choose Me, but I choose you, and appointed you, that you should
go and bear fruit …”
The choosing
in this verse is not a choosing unto eternal salvation, but a
choosing unto fruit-bearing. Fruit-bearing is always related to
something beyond the salvation of the spirit, namely the salvation
of the soul. And the Bible presents the “salvation of the soul” as
the goal of our faith (1 Peter 1:9), which is the
realization of “an inheritance … reserved in heaven,” spoken
of in prior verses (vv. 4, 5).
Note 1
Corinthians 1:27-29 relative to eklegomai:
“But God
has chosen the foolish things of the world to shame the wise, and
God has chosen the weak things of the world to shame the things that
are strong;
and the base
things of the world and the despised, God has chosen, the things
that are not, that He might nullify the things that are, that no man
should boast before God.”
Contrary to
popular belief, these verses have nothing to do with the gospel of
grace. The whole passage (1 Corinthians 1:18-31) deals with a
choosing in relation to redeemed man, not with a choosing in
relation to unredeemed man. Verse 18 points to redeemed man
who is in the process of either “perishing” or “being saved.”
“For the
Word of the cross is to those who are perishing foolishness, but
unto us who are being saved it is the power of God.”
God, through
redeemed man presently being saved (delivered), is bringing to
naught the wisdom of this world; and this worldly wisdom will be
destroyed at a future date when this salvation is realized (v. 19).
This present
bringing to naught and future destruction of worldly wisdom has
nothing to do with the gospel of grace. Relative to the gospel of
grace, God “desires all men to be saved” (1 Timothy 2:4),
with no distinction made relative to the wise or the foolish.
Irrespective of any category — wise, foolish, or any other category
that man might imagine — an unsaved person is “dead in trespasses
and sins” (NKJV); and he is dealt with relative to his present
status alone (spiritually dead), with respect to one
thing alone — life, a passing “out of death into life”
(cf. John 5:24; Ephesians 2:1). Wisdom or foolishness, from a
Scriptural standpoint, enters into the matter only after the person
becomes a Christian and has to do with how that person (one who
possesses spiritual life) conducts his life in view of a future
salvation now set before him (Matthew 19:16-30; 25:1-13).
Thus, beyond
question, this passage (1 Corinthians 1:27-29) deals with
“election” in relation to the gospel of glory, not in relation to
the gospel of grace.
Note
Ephesians 1:4 relative to eklegomai:
“Just as He
chose us in Him before the foundation of the world, that we should
be holy and blameless before Him.”
God chose us
“in Him.” When we are “in Him,” then we are also chosen. Thus, in
this respect, we should not ask, “Are you chosen?” Rather, we should
ask, “Are you in Him?” “In Him,” a positional standing occupied by
the saved alone, is an expression commonly used in Scripture; and
everyone who is “in Him” has also been chosen. This shows
that “election” points to something beyond the gospel of grace,
namely to the gospel of glory.
(The thought of
being “in Christ” has to do with a work of the Spirit, among
the saved, peculiar to the present dispensation. This work of the
Spirit occurs at the time of the birth from above but is separate
from this new birth.
The Spirit’s
work relative to salvation by grace is the same throughout all
dispensations, though the thought of saved people being “in
Christ” is not the same throughout the different dispensations.
The Spirit’s work relative to salvation by grace, in any
dispensation, is that of breathing life into the one having no life,
effecting the birth from above. Only then — when the person has been
born from above, possesses spiritual life — does being chosen
“in Him” come into view, which is a divine work peculiar to the
present dispensation.)
The words
“holy” and “blameless,” as in Ephesians 1:4 (where they are
used in connection with being chosen “in Him” ), also appear
in Ephesians 5:27:
“That He
might present to Himself the Church in all her glory, having no spot
or wrinkle or any such thing; but that she should be holy and
blameless.”
Most Bible
students today, because of that which they have been taught in the
past, believe that every Christian is included in the statement in
Ephesians 5:27. Using this verse (among others), they hold to
the thought that every Christian will stand holy and blameless
before the Lord, on the basis of the finished work of Christ at
Calvary. But such a thought would form a contradiction pertaining to
the biblical teaching surrounding “election,” for election is
connected with the gospel of glory, not with the gospel of grace.
The parallel
verse to Ephesians 5:27 is Colossians 1:22, where the
words “holy” and “blameless” also appear:
“Yet He has
now reconciled you in His fleshly body through death, in order to
present you before Him holy and blameless and beyond reproach.”
Viewing this
verse apart from its context, one is left with the thought that
being holy and blameless occurs solely on the basis of the gospel of
grace alone; but the next verse shows that it has to be related to
the gospel of glory, not to the gospel of grace:
“if indeed
you continue in the faith firmly established and steadfast, and not
moved away from the hope of the gospel that you have heard …”
(v. 23).
The
expressions, “the faith” and “the hope of the gospel,”
in the preceding verse are expressions used in Scripture relative to
the gospel of glory (as previously shown); and this, as well, shows
that “election” has to be related to the gospel of glory, not to the
gospel of grace.
Note James
2:5 relative to eklegomai:
“… did not
God choose the poor of this world to be rich in faith and heirs of
the kingdom that He promised to those who love Him?”
This verse
clearly shows the existing relationship between the “choice of God”
and the “inheritance of the kingdom.” And this verse should be
understood in connection with 1 Corinthians 1:27-29. The “poor”
and the “weak” are seen as being in a good position to
realize the salvation of their souls, because God choose them “to
be rich in faith,” instead of being “rich in the world”
(the latter being associated with the man of flesh and presenting a
barrier concerning entrance into the kingdom of God [Matthew
19:24]).
2)
Eklektos, which means “chosen, select”
Derived from
eklegomai, eklektos is often used for people who are chosen
by God to fulfill a certain purpose or task.
Note
Matthew 22:14 relative to eklektos:
“For many
are called, but few are chosen.”
In the Greek
text, the literal rendering should be:
“For many
are called [from legoo], but few are called-out
[from eklegoo].”
The “called”
are all of the saved of the present dispensation, forming
Christ’s body; then, the “called-out” are those Christians
removed from Christ’s body, ultimately forming the bride.
This can
clearly be seen from the type. The bride (Eve) was taken from the
body of the first man, the first Adam. In the antitype, the bride
(comprised of Christians) will be taken from the body (called out)
of the second Man, the last Adam. Likewise, in Philippians 3:11,
all of the saved, the “called,” will have a part in the resurrection
(anastasis), or in the removal of Christians from the earth
alive at that time; but only the “called-out” will have a part in
the out-resurrection (exanastasis), which is a further
selection from among all those who have been raised from the dead,
or removed from the earth alive.
Thus,
Matthew 22:14 deals with “election” relative to the salvation of
the soul, not relative to the birth from above and the salvation of
the spirit.
Note
Matthew 24:22 relative to eklektos:
“… but for the
sake of the elect those days shall be cut short.”
This verse
refers to Israel during the coming Tribulation. God called Israel
for a definite purpose, and this purpose must be realized: “For
the gifts and calling of God are without repentance [without a
change of mind]” (Romans 11:29, KJV).
Note Romans
8:33 relative to eklektos:
“Who will
bring a charge against God’s elect? God is the one who justifies.”
It is evident
from the context that the “elect” in this verse refers to
redeemed individuals (“If God is for us, who is against us?”
[v. 31]). The context (vv. 29-39) deals with the
gospel of glory. It deals with the privilege of becoming conformed
to the image of the Son, being glorified, and receiving freely all
things from God.
Justification,
in this verse is the same future justification James refers to (James
2:21, 25). The elect are those whom Christ will “freely give
… all things” (v. 32), for Christ is Heir of all things (Hebrews
1:2). This is the future blessing presently open to all
Christians, as the seed of Abraham (Galatians 3:29).
Suffering (v. 35) that precedes this blessing (1 Peter
5:10), will never separate us from Christ. And this suffering is
to be regarded by the Christian as nothing compared to the future
salvation (deliverance, with respect to glory) to which we have
been elected (cf. Hebrews 12:1, 2; I Peter 2:21).
Note
Colossians 3:12 relative to eklektos:
“And so, as
those who have been chosen of God, holy and beloved, put on a heart
of compassion, kindness, humility, gentleness and patience.”
There is no
such thing as an unredeemed individual being chosen by God in the
preceding respect (relating chosen to eternal salvation). This is
simply not the way in which the matter is dealt with in Scripture.
Colossians 3:12 deals with redeemed individuals, “holy and
beloved,” who have been “chosen,” i.e., they have been
placed in a position to realize a future salvation; and, with a view
to this future salvation, each of these Christians is “being
renewed to a true knowledge according to the image of the One who
created him” (Colossians 3:10).
Note 2
Timothy 2:10 relative to eklektos:
“For this
reason I endure all things for the sake of those who are chosen,
that they also may obtain the salvation that is in Christ, and with
it eternal glory.”
The “chosen”
in this verse have to do solely with the redeemed, for a person has
to be “in Christ” in order to be chosen (Ephesians 1:4).
Once a person is “in Christ”, he is in a position to come
into possession of the future salvation set before him, the
salvation of his soul. This is the previously discussed salvation
with aionios [age-lasting] glory (1 Timothy 1:11).
Thus, again,
“election” is seen relating to the gospel of glory, not to the
gospel of grace.
Note 1
Peter 1:1, 2; 2:4, 6, 9 relative to eklektos:
“Peter, an
apostle of Jesus Christ, to those who....are chosen according to the
foreknowledge of God the Father …”
“But choice
and precious in the sight of God … a choice stone … a chosen race …
a holy nation …”
Peter’s first
epistle has to do with an inheritance, the salvation of one’s soul,
and participation in the coming glory of Christ (1:3-9; 3:14;
4:12, 13). This epistle has nothing to do with an election from
perdition pertaining to the lake of fire, for there is no such thing
as God electing the unsaved as it pertains to their eternal destiny
— whether to salvation or to damnation. Note 1 Peter 2:4, 6, 9
in the preceding respect, which follows the exhortation to “long
for the pure milk of the word, that by it you may grow in respect to
salvation” (v. 2).
The word
“holy” in verse nine does not have to do with a quality of
life. Rather, it has to do with being “set apart” for a specific
purpose. And this purpose has to with a calling or choice from
the present world into a rule from the heavens.
3) Eklogee,
which means “[the] election, choice, selection”
Note Romans
9:11 relative to eklogee:
“For though
the twins were not yet born, and had not done anything good or bad,
in order that God’s purpose according to His choice might stand, not
because of works, but because of Him who calls.”
Romans 9:11
refers to the purpose of God. The older of the two (Esau) would
serve the younger (Jacob), not on basis of some doctrine of
reprobation, but on basis of the spiritual attitude that the
brothers had relative to the rights of the firstborn (v. 12).
God’s purpose
will ultimately be fulfilled through the seed of Abraham, as a
nation (Exodus 4:22, 23), exercising the rights of the
firstborn.
Note Romans
11:5, 7, 28 relative to eklogee:
“… a remnant
according to God’s gracious choice.
What then?
That which Israel is seeking for, it has not obtained, but those who
were chosen obtained it, and the rest were hardened;
… but from the
standpoint of God’s choice they are beloved for the sake of the
fathers.”
Romans
eleven deals with the partial rejection of Israel, the purpose of
Israel’s rejection, and the duration of Israel’s rejection. This
purpose has to do with God’s removal of “a people for his name”
(Acts 15:14b) during the present day (present dispensation),
for a purpose involving the government of the earth, which has to do
with the gospel of glory.
“Hardening”
for Israel, had to do with a failure of the Israelites to enter the
rest in the land and the inheritance that lay before them (Hebrews
3, 4). Israel did not attain to the realization of the nation’s
rights as a firstborn son of God. And Christians in the antitype are
chosen, not unto eternal salvation, but to attain to the heavenly
inheritance that Israel rejected and forfeited (with those
Christians who are adopted, viewed together, as God’s firstborn
son).
Note 1
Thessalonians 1:4 relative to eklogee:
“knowing,
brethren beloved by God, His choice of you.”
This verse
continues the thought from verse 3, “the labor of love and
the steadfastness of hope.”
Hope is
necessary “to obtain the inheritance reserved in heaven” (1
Peter 1:3, 4).
“His choice”
therefore can only point to the gospel of glory.
Note 2
Peter 1:10 relative to eklogee:
“Therefore
brethren, be all the more diligent to make certain about His calling
and choosing you; for as long as you practice these things, you will
never stumble.”
One’s calling
and choosing is to be made certain, and both are with a view to “entrance
into the eternal [aionios (age-lasting)] kingdom of
our Lord and Savior Jesus Christ” (v. 11).
These two
verses clearly show that the calling and the choosing have to do
with the salvation of the soul, and not to a calling or choosing
with respect to the gospel of grace.
These verses
have nothing to do with an election in which individuals will
ultimately believe on Christ with respect to eternal salvation, for
there is no such thing. Nor do these verses have to do with
individuals making certain that they have placed their faith in
Christ, relative to eternal salvation. Rather, this calling and
choosing has to do with saved individuals making certain that they
attain to the purpose for which they have been eternally saved.
And Scripture relates this to the coming kingdom, not to
eternal salvation.
4) Kaleoo,
which means “to call”
Note 1
Peter 5:10 relative to kaleoo:
“… the God
of all grace, who called you to His eternal glory in Christ …”
In the
epistles, particularly in Paul’s epistles, the word kaleoo
has a definite relationship to God’s call relating to the
Christian’s future salvation. This is simply a continuation in
thought of that found in the gospels: “the called” (kletoi)
distinguished from “the chosen” (ekkletoi).
The kletoi
(the called) are invited to the gospel feast and the ekkletoi
(the called out) are the select company who not only heard but
accepted the call (Matthew 22:14).
Thus, calling
has to do with the saved (not with the unsaved), and this calling is
with a view “to His eternal [aionios, age-lasting]
glory in Christ,” the gospel of glory.
5)
Proetoimazoo, which means “to prepare beforehand”
Note Romans
9:23 and Ephesians 2:10 relative to proetoimazoo:
“And, He
did so in order that He might make known the riches of His glory
upon vessels of mercy, which He prepared beforehand for glory.”
“For we are
His workmanship, created in Christ Jesus for good works, which God
prepared beforehand, that we should walk in them.”
The only two
times that this verb (“prepared beforehand” ) is used in the New
Testament, it is used of God foreordaining for good, referring to
glory (Romans 9:23) and to good works (Ephesians 2:10).
Both glory and
good works have to do with something beyond the salvation of the
spirit. Namely, they have to do with the gospel of glory.
6)
Procheirizomai, which means “to hand forth, to cause to be at
hand” (in the NT figuratively: “to appoint, to choose, to destine” )
Note Acts
26:16-18 relative to procheirizomai:
“… to
appoint you a minister and a witness … to open their eyes… that they
may receive forgiveness of sins and an inheritance among those …”
Paul was
appointed by the God of his fathers to deliver a dual message to the
Gentiles: 1) the gospel of grace, and 2) the gospel of
glory. In these verses, “appointed” refers to Paul’s ministry,
not to those to whom he ministered “being appointed to eternal
life.” The ultimate goal of Paul’s ministry was not that
the Gentiles might be eternally saved but that the Gentiles might
realize an inheritance, which lay beyond their eternal salvation.
That is, the
Gentiles were saved for a purpose. And the ultimate goal
of Paul’s ministry lay in that purpose. For Paul to have stopped
with the message of salvation by grace, proclaimed to the unsaved,
would have been for him to stop at the beginning. It would have been
for him to stop far short of the ultimate goal of his ministry,
that to which he had been called.
7) Tassoo,
which means “to place, to set, to appoint, to arrange, to order”
(in the NT figuratively: “to set in a certain order, to constitute,
to arrange” )
Note Acts
13:48 relative to tassoo:
“… and as
many as had been appointed to eternal life believed.”
Eternal life
in Scripture, where aionios is used, as previously shown, has
two meanings: 1) “everlasting life” relative to the gospel of
grace, and 2) “age-lasting life” relative to the gospel of
glory.
In order to
understand Acts 13:48, it is – as always – to look at the
context.
Note Acts
13:46 in this respect:
“… It was
necessary that the word of God be spoken to you first; since you
repudiate it and judge yourselves unworthy of eternal life, behold
we are turning to the Gentiles.”
Paul and
Barnabas were talking to the Jews. The thought is the same as can be
seen in Romans 1:16, where Paul was sent to preach the gospel
of God’s glory to the Jew first. Therefore, “life for the age” has
to be the subject being dealt with in Acts 13:46. The
argument is strengthened because “eternal life” here is connected
with “worthiness.”
“Worthiness” is a word related to the gospel of glory, not to the
gospel of grace (cf. Ephesians 4:1; 1 Thessalonians 2:12;
Revelation 3:4). Thus, contextually, the expression, “appointed
to eternal life” (v. 48), can only be seen as having to
do with the gospel of glory, not with the gospel of grace. Acts
13:46 had to do with a continuing reoffer of the kingdom of the
heavens to the Jews (something seen throughout the book of Acts,
brought to a conclusion in Acts 28:28).
“Believe” in v. 48 places one in a position to realize “life for
the age,” which the Jews in verse 46 considered themselves
unworthy of attaining.
But how does one view the word “believed” in v. 48 — as having
received eternal salvation, or as a beginning of the spiritual race,
which has to do with “the faith” ?
The Gentiles in v. 48 could only, of necessity, have first
been confronted with the gospel of God’s grace. But the word
“appointed” moves beyond the gospel of grace. This word in the Greek
text is a perfect passive participle, showing that the same thing
that had been ordered for the rejecting Jews had been ordered for
these believing Gentiles as well, and it remained that way. Their
faith (first resulting in their salvation, and here continuing) put
them in a position where they could be appointed in this respect.
These Gentiles showed by their faith that they had received the offer
of the kingdom, in contrast to the unbelieving Jews in v. 46.
The Jews had spurned the good news about the kingdom, but the
Gentiles received it joyfully. The Gentiles “believed”, with the
aorist stating the fact.
The Jews had regarded themselves unworthy of life for the age; but the
Gentiles were in line to realize life for the age because they,
unlike the Jews, believed.
“Believe” in v. 48 has to do with the same thing as in v. 46,
understanding that these Gentiles would have had to first avail
themselves of the blood of the Paschal Lamb, through believing, to
find themselves in this position (a continuing faith — believing in
the sense seen in Romans 1:16 [cf. v. 17]).
Conclusion
Predestination
and election do not refer to some fatalistic element in the way God
would predestine some to eternal life and others to eternal
damnation. With some basic knowledge of the “gospel of grace” and
“the gospel of glory,” and with a few simple observations (as shown
in this study) one can easily see that “election” and
“predestination” — without exception — have to do with the gospel of
glory, not with the gospel of grace.
After an
unredeemed person has been saved, God has called (or elected or
predestined) that redeemed person “with a holy calling” (2
Timothy 1:9), in order that he might “obtain the salvation
that is in Christ Jesus,” and with it “eternal [aionios,
age-lasting] glory” (2 Timothy 2:10).
This is the
way Scripture approaches the matter. And a knowledge of that which
Scripture has to say about the matter should serve the Christian —
not as something that will cause Christians problems within man’s
theologies — but as a God-given challenge to reach “the end
[goal] of our faith” (1 Peter 1:9).
©2003 Roel Velema
E-mail:
rjvelema@xs4all.nl
Website:
http://www.xs4all.nl/~rjvelema
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