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Chafer, Bible Doctrines: Section 6 divine election

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Teaching at LTCi - Theology II

Teaching at LTCi - Theology II

Published in: Spiritual

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  • 1. Divine ElectionTuesday 9 August 2011
  • 2. If some are elect - what of those who are not elect?Tuesday 9 August 2011
  • 3. A. Election defined The Bible reveals God as sovereign who created the universe and directs its path according to his plan - Chafer states this is in accordance with an infinite omnipotent God. For mankind understanding it presents numerous problems such as the area of freewill. Two extremes: - God’s sovereign purpose is made absolute - magnifying mans freedom so that God is no longer in control. To make sense of it we need to examine the Bible.Tuesday 9 August 2011
  • 4. God’s sovereign purpose extends to individuals and nations. Israel is an elect nation - Isa 45:4, 65:9 The elect are those chosen to salvation - Matt 24:22, 24, 31, Rom 8:33, Col 3:12, 1 Tim 5:21 etc. Christ is called elect - Isa 42:1, 1 Pet 2:6 The fact of election (not the word) is mentioned - Rom 9:11, 11:5, 7, 28, 1 Thess 1:4 Chosen is a synonym for election - used for Israel, the Church and the apostles - Isa 44:1, Eph 1:4, 1 Pet 2:9, Jn 6:70, Acts 1:2Tuesday 9 August 2011
  • 5. Other related words include: Foreordination - 1 Pet 1:20 Predestination - Rom 8:29, 30, Eph 1:5 The thought / idea is to determine beforehand - Acts 4:28, Jude 4, Eph 2:10 Determine is used in 2 Chron 25:16, Isa 19:17, Lk 22:22 In essence they express the idea that Gods choice precedes the act and is determined by his sovereign will.Tuesday 9 August 2011
  • 6. Election, foreknowledge, predestination are according to God’s divine purpose - Eph 1:9, 3:11 - and are related to God’s foreknowledge Call is used in Rom 8:30 as well as numerous other passages - also Jn 6:44 - No one can come to me unless the Father who sent me draws them, and I will raise them up at the last day. All of these passages show a sovereign God carrying out his purpose - certain individuals are chosen for salvation and nations, especially Israel, are chosen to fulfill a special divine purpose.Tuesday 9 August 2011
  • 7. B. The fact of divine election Chafer states this doctrine is beyond human comprehension but is clearly taught in the Bible - however it is God’s choice and this choice is part of his plan. The choice to save and predestine some people to the image of Jesus - Rom 16:13, Eph 1:4-5, 2 Thess 2:13Tuesday 9 August 2011
  • 8. This is not an act of God in time but part of his eternal purpose - Eph 1:4 For he chose us in him before the creation of the world to be holy and blameless in his sight. 2 Tim 1:9 -He has saved us and called us to a holy life—not because of anything we have done but because of his own purpose and grace. This grace was given us in Christ Jesus before the beginning of timeTuesday 9 August 2011
  • 9. What then of foreknowledge and election, how are they related? One idea is that God foreknew those who would receive Christ and on the basis of this elected them to salvation. There is a problem here - How can God be just in a plan to which he is not seemingly sovereign? Election and foreknowledge are coextensive (extending over the same period of time) - but foreknowledge could not be determinative (directing). Chafer offers this solution.Tuesday 9 August 2011
  • 10. 1. God is omniscient - he had knowledge of all possible plans for the universe 2. Out of these with their infinite variations God chose a plan 3. Having chosen a plan and knowing all the details God could foreknow those who would be saved or elected and also all the facts relating to their salvation. The immediate problem is of human freewill. Biblically and experientially we seem to have choices - how do we avoid fatalism with no moral decisions to be made? Do we really have any responsibility?Tuesday 9 August 2011
  • 11. Chafer explains that God’s plan included giving man freedom of choice for which he would be held accountable. Just because God knew what decision each man would make under God’s plan does not mean that God made man do something against his own will - and then punish him for it. Looking at the crucifixion of Christ, Pilate freely made a choice to crucify him and was held responsible for it. Judas Iscariot freely chose to betray Christ and was held responsible for it. Yet both choices were in god’s plan long before they were made by either party.Tuesday 9 August 2011
  • 12. Chafer states, “while there might be problems in human comprehension, the best solution is to accept what the bible teaches whether or not we understand it completely.” Chafer suggests that; better translations are helpful (so use a good one); divine purpose, election and foreknowledge are part of God’s eternal plan, there never was another plan, it is in all aspects equally timeless. Concluding; election etc. Are Biblical concepts - some are chosen to salvation and some are passed by - election proceeds from God’s omniscience - we should submit to this doctrine even if we do not understand it.Tuesday 9 August 2011
  • 13. C. Defence of the doctrine of election Arguments against election are usually based on misunderstanding. Wrong arguments suggest God is inscrutable | arbitrary (random choice, personal whim, no reasoning) - in fact he is inˈskroōtəbəl| sovereign, wise, holy, good and loving. Some say God is unjust as some are impossible to not saved - we should realise he is not understand obligated to save anyone, and, we do not understand how God works in or interpret salvation - but no one is saved against their will and no one disbelieves against their own will.Tuesday 9 August 2011
  • 14. C. Defence of the doctrine of election Arguments against election are usually based on misunderstanding. Wrong arguments suggest God is inscrutable | arbitrary (random choice, personal whim, no reasoning) - in fact he is inˈskroōtəbəl| sovereign, wise, holy, good and loving. Some say God is unjust as some are impossible to not saved - we should realise he is not understand obligated to save anyone, and, we do not understand how God works in or interpret salvation - but no one is saved against their will and no one disbelieves against their own will.Tuesday 9 August 2011
  • 15. Often it is said this doctrine discourages evangelistic activity and discourages those who want to be saved. God desires the salvation of all - 2 Pet 3:9 - even if, in a moral universe, they might choose not to follow him. Another argument: If some are not elected to salvation they are hopeless in their lost state - the Bible makes it clear that the unsaved are unsaved on the basis of their choice, not on an inability to gain salvation. God shows his mercy in his longsuffering - Rom 9:21-22 No one will be able to stand before God and say “I wanted to be saved but could not be because I was not elected”Tuesday 9 August 2011
  • 16. Great minds struggle with this doctrine - yet is is taught in the Bible Those who are saved can take delight in the fact that from eternity past God elected them - and is a supreme illustration of the grace of God. A God who is sovereign and eternal has logically planned this in his long suffering and mercy. In spite of how it seems God is still concerned about those who are lost, refusing the salvation offered in Christ.Tuesday 9 August 2011
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