God has elected certain individuals and nations for salvation according to his sovereign plan. While this doctrine is difficult for humans to comprehend, it is clearly taught in the Bible. Arguments against election are usually based on misunderstandings and fail to acknowledge God's sovereignty, wisdom, and goodness. While some are elected, no one will be able to claim in the end that they were unable to be saved, as all are responsible for their own choices and unbelief. Election ultimately illustrates God's grace for those who are saved.

1. Divine Election
Tuesday 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 1:2
Tuesday 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 2:13
Tuesday 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 time
Tuesday 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.
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