God gives salvation sovereignly and freely, or He does not give it at all. God will not divide His honor as Savior with the sinner. Since God is the giver of eternal life, the ones to whom He has given this life are assured of eternal life. Apostasy from the redemptive work of Christ and its application by the Spirit is the rejection of God’s system of grace, which is God’s unmerited favor. This can never take place in the lives of those who have been born again by the Spirit of God. Therefore, the cross-fertilization of other Biblical facts throughout the Scriptures not only honors the fundamental principle of hermeneutics, but it also enables every professing believer to know whether or not he is truly a Christian. The Christian will be established in the truth of Scripture and will experience one of the greatest thrills since his conversion.

No question is more important than “Where will I spend eternity?” No statement is more popular to people of the world than “Eat, drink, and be merry for tomorrow you may die.” The philosopher who regulates his life in the light of man’s reasoning under the sun would naturally quote Solomon: “So I commended pleasure, for there is nothing good for a man under the sun except to eat and to drink and to be merry, and this will stand by him in his toils throughout the days of his life which God has given him under the sun” (Eccl. 8:15 NASB). In His condemnation of covetousness, Christ spoke in a parable, which included Solomon’s words: “…Soul, you have many goods laid up for many years to come; take your ease, eat, drink and be merry” (Luke 12:19 NASB).

The worldly philosopher of the last days of this dispensation has added, “for tomorrow you may die.” He looks at death from a different perspective than the Christian. The sinner should live it up while he can because the opportunity goes around only once. On the other hand, the Christian views his physical life as the vessel in which he is “always carrying about in the body the dying of Jesus, that the life of Jesus also may be manifested in our body. For we who live are constantly being delivered over to death for Jesus’ sake, that the life of Jesus also may be manifested in our mortal flesh. So death works in us, but life in you” (II Cor. 4:10-12 NASB).

Most religionists today have nothing more than faith in their faith. If that is the source of their assurance, they are in the same boat with others mentioned in the Scriptures: (1) Some Jews believed in Christ’s name, but Christ did not entrust Himself to them: “Now when He was in Jerusalem at the Passover, during the feast, many believed in His name, beholding His signs which He was doing. But Jesus, on His part, was not entrusting Himself to them, for He knew all men” (John 2:23, 24 NASB). (2) Christ described those of the rocky soil parable as “…those who, when they hear, receive the word with joy; and these have no firm root; they believe for a while, and in time of temptation fall away” (Luke 8:13 NASB). (3) Simon heard Philip preach Christ (Acts 8:5) and the things concerning the kingdom of God (Acts 8:12). “And even Simon himself believed; and after being baptized, he continued on with Philip…” (Acts 8:13 NASB). Simon wanted to purchase the authority he saw manifested in Peter and John, “But Peter said to him, May your silver perish with you, because you thought you could obtain the gift of God with money! You have no part or portion in this matter, for your heart is not right before God” (Acts 8:20, 21 NASB). No one can take the statement “in this matter” and apply it only to the authority of the apostles. It also refers to the faith Simon expressed. Peter soon realized that Simon had a low conception of spiritual things. Therefore, he drew him out into the light: “…repent of this wickedness of yours, and pray the Lord that if possible, the intention of your heart may be forgiven you. For I see that you are in the gall of bitterness and in the bondage of iniquity. But Simon answered and said, Pray to the Lord for me yourselves, so that nothing of what you have said may come upon me” (Acts 8:22-24 NASB). There is no evidence that Simon’s repentance was genuine.

There is a relationship between the exercise of faith and assurance. Subsequent to the withdrawal by many of those who had been following Christ, Peter demonstrated this truth in his reply to Christ’s question: “…You do not want to go away also, do you? Simon Peter answered Him, Lord, to whom shall we go? You have words of eternal life. And we have believed and have come to know [are sure—KJV] that You are the Holy One of God” (John 6:67-69 NASB). Assurance does not mean that true Christians will never have to be rebuked for their unbelief and hardness of heart. After His appearance to the eleven following His resurrection, Christ rebuked them for their unbelief and hardness of heart (Mark 16:14). When he thought he was drowning, Peter cried out in faith, “Lord, save me!” (Matt. 14:30). He manifested assurance by speaking boldly for Christ (Acts 2:22-38; 4:11, 12). Faith is the anxious, trembling voice crying, “I do believe; help my unbelief” (Mark 9:24). Assurance is Paul’s confident challenge: “Who will bring a charge against God’s elect? God is the one who justifies; who is the one who condemns? Christ Jesus is He who died, yes, rather who was raised, who is at the right hand of God, and who also intercedes for us. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?” (Rom. 8:33-35).

All true Christians can be assured that what the sovereign God began, He will bring to a glorious conclusion:

FIRST—God chose some out from depraved mankind before the foundation of the world: “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, just as He chose [aorist middle indicative third person singular of eklego, to choose out for Himself] us in Him [Jesus Christ] before the foundation of the world, that we should be holy and blameless before Him…” (Eph. 1:3, 4 NASB).

Paul honored the sovereign God in His proper place in theology by delineating the spiritual blessings that are ascribed to Him in the salvation of the elect. The middle voice of eklego of Ephesians 1:4 must be emphasized because if the sinner must make the first move toward God in salvation, as Arminians teach, he would make himself superior. That would contradict I Corinthians 4:7—“For who regards you as superior? And what do you have that you did not receive? But if you did receive it, why do you boast as if you had not received it?” (I Cor. 4:7 NASB). If election followed faith, faith would be both the cause and the effect of the cause.

Election by God is eternal, free, particular, in Christ, and secret until it is revealed in regeneration, conversion, and practical sanctification. Therefore, those chosen by God are recipients of Divine favor: “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 which 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. But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption, that, just as it is written, LET HIM WHO BOASTS, BOAST IN THE LORD” (I Cor. 1:27-31 NASB).

SECOND—Grace was given the chosen in Christ from eternity: “who has saved us, and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity” (II Tim. 1:9 NASB).

Grace, like election, is from eternity. Having predetermined in election who would be saved, God granted them grace, which means unmerited favor. The predetermining and the granting of grace are according to God’s eternal purpose. The Greek noun for “purpose” (prothesis) comes from the verb protithemi, a compound word made up of pro, which means before, and tithemi, which means to appoint or destine. Therefore, the word prothesis speaks of God’s predetermination that the elect will be effectually called unto salvation. His purpose has been revealed: “but now has been revealed by the appearing of our Savior Christ Jesus, who abolished death, and brought life and immortality to light through the gospel” (II Tim. 1:10 NASB).

Before grace can be imparted to the chosen, justice must be satisfied. It was satisfied in the Lamb that was slain from the foundation of the world: “And all who dwell on the earth will worship him [Antichrist], everyone whose name has not been written from the foundation of the world in the book of life of the Lamb who has been slain [perfect passive participle of sphadzo—perfect tense looks at both ends of the action—permanently slain in God’s purpose]” (Rev. 13:8 NASB). Grace and mercy differ. The Greek word for “grace” is charis. Grace is God’s attribute that gives man what he does not deserve. Grace and works are set against each other. Grace excludes works, and works exclude grace. They cannot be mixed. Grace is mercy shown to the undeserving.

Grace reigns through righteousness (Rom. 5:21). Righteousness fulfills the law, satisfies justice, and displays holiness. Unlike justice, it is not a necessary attribute of God. Since it is optional, it includes eternal choice. Jesus Christ is the Lamb slain from the foundation of the world (Rev. 13:8). The atonement cannot be dated because it goes back into God’s eternity.

THIRD—Those who are chosen and granted grace are loved and kept until they are effectually called: “JUDE, a bondservant of Jesus Christ, and brother of James, to those who are the called, beloved [perfect passive participle of agapao, have been permanently loved] in God the Father, and kept [perfect passive participle of tereo, have been permanently kept] for Jesus Christ” (Jude 1 NASB).

Grace and love are essentially the same. Grace is love manifesting itself. However, love, unlike grace, has no limit. Love may exist between equals. It may rise to those above us and flow to those beneath us. However, grace from its nature has only one direction. It always flows downward to the undeserving.

Jude’s Epistle is solemn because it gives the history of apostasy from Lucifer’s fall to the conclusion of mankind in this sinful world. Knowing the elect of God will be preserved regardless of circumstances until they are saved is wonderful assurance. The two perfect passive participles in Jude 1 seem to be used intensively, which stresses the results of the action. All true Christians today are examples of the results of having been preserved by God until the sovereign Spirit regenerates them.

FOURTH—The chosen, who were granted grace and loved as well as kept until they were effectually called, understand the meaning of II Thessalonians 2:13-14—“…God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth. And it was for this He called you through our gospel, that you may gain the glory of our Lord Jesus Christ” (NASB).

Election is the first step of God’s love as He prepared to save His chosen ones by His grace. His purpose to save some will be fulfilled. Since election is for salvation, it must precede salvation. The purpose was formed before He saves, and that gives assurance. The golden chain of Romans 8 is let down from heaven to draw up the elect of God from whatever dunghill they are hidden. Election will find them and bring them up by grace from the dunghill and make them citizens of heaven.

In Divine election, God is the Chooser. His people are the chosen. Knowing God is the true foundation of knowledge. The knowledge discussed in I Thessalonians 1:4 is interwoven with the inner experience of life that manifests itself in the fruit of the Spirit. How can a person know that another person is one of God’s elect? The evidences of election are given in I Thessalonians 1:4-10. In substance, this first chapter is Paul’s thanksgiving based on his knowledge of the Thessalonians’ election: (1) The threefold way in which the word came to them is the crowning evidence. It came in power, in the Holy Spirit, and in much assurance. (2) Their threefold reaction to the word is the next evidence. They became imitators of Paul and the Lord, received the word in much tribulation, and had joy in the Holy Spirit (v. 6). (3) The threefold way in which the believers became examples is the concluding evidence of their election. They turned to God from idols, served the living and true God, and waited for His Son from heaven (I Thess. 1:9, 10). All these evidences can be summed up in Paul’s greeting—work of faith, labor of love, and steadfastness of hope (I Thess. 1:3).

The assembly in Thessalonica is the only assembly referred to as an example to other Christians. Although they were young Christians with less than a year of Christian experience, they were familiar with such doctrines as election, sanctification, the Trinity, discipline, prophecy, faith, love, hope, etc.

Paul’s teaching on election is summarized in the following manner: (1) Election is from eternity (Eph. 1:4, 5). (2) Election becomes evident in life (II Thess. 1:4). (3) Election is unconditional (I Cor. 1:27, 28; 4:7). (4) Election is just (Rom. 9:14, 15). (5) Election includes Jews and Gentiles (Rom. 11). (6) Election is immutable and effectual (Rom. 8:28-30). (7) Election affects life in all phases (I John 1:4-10). (8) Election concerns individuals (Rom. 16:13; Phil. 4:3). (9) Election includes salvation and service (Col. 3:12-17). (10) Election’s final aim is the glory of God (Eph. 1:4-6).

Since the decree of election was not formed in the absence of the Son, Christ is the electing God. He is the Object of election (I Pet. 2:4) because He is essentially eternal. Christ is the Executor of election. Redemption is the means by which the chosen are brought to Him. The chosen are brought to salvation in Christ. The elect are not chosen in the abstract, that is, without the concrete application. Christ is the representation of election. Only by union with Christ and conformity to Him does anyone have assurance of salvation. The conclusion that election has in view is being conformed to the image of Christ. Without holiness no man shall see the Lord (Heb. 12:14). The glorious outcome of election is that Christ will be glorified (John 17; Rom. 8:29). If a person lowers this truth in his apprehension, he destroys it.

FIFTH—The chosen have an imperishable possession reserved in heaven: “Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to obtain an inheritance which is imperishable and undefiled and will not fade away, reserved [perfect passive participle of tereo, to reserve or keep, which has been permanently kept] in heaven for you” (I Pet. 1:3, 4 NASB). A prepared people have a prepared place (John 14:2, 3), a prepared kingdom (Matt. 25:34), and a prepared city (Rev. 21:2). The preparation includes everything from the prepared people’s election, through time, and back into eternity.

The inheritance prepared by God for the elect is kept by His omnipotence. Jesus Christ assured His disciples of the inheritance: “In My Father’s house are many dwelling places; if it were not so, I would have told you; for I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you to Myself; that where I am, there you may be also” (John 14:2, 3 NASB). According to God’s decree, the Christian’s place in heaven will be occupied because Christ is personally coming for them. Is that security? Does that sound like Christ’s death may “possibly” save you, and you may “possibly” occupy your place? Every Arminian looks to himself and not to Christ for assurance; therefore, he cannot be assured of a place in heaven.

SIXTH—Not only do Christians have an imperishable inheritance being kept for them, but also they are being kept for the inheritance (John 10:28, 29). They will claim the inheritance: “who are protected [present passive participle of phroureo, to guard or protect] by the power of God through faith for a salvation ready to be revealed in the last time” (I Pet. 1:5 NASB).

No trial or temptation will overtake Christians but that God has provided a way that they may be able to endure it (I Cor. 10:13). Each trial must be considered before, during, and after it. Trial is the God-appointed way to test the children of God (I Pet. 1:6, 7). Christ prayed for Peter’s protection: “but I have prayed for you, that your faith may not fail; and you, when once you have turned again, strengthen your brothers” (Luke 22:32 NASB). Christ’s prayer of John 17 is God’s protection for all the elect.

SEVENTH— The chosen are continually being persuaded that God will finish what He purposed to start: “For I am confident [perfect active participle of peitho, to persuade or convince—looking at both ends of the action] of this very thing, that He who began a good work in you will perfect [progressive future active indicative of epiteleo, to complete, accomplish, or perform] it until the day of Christ Jesus” (Phil. 1:6 NASB).

The progressive tense of the verb epiteleo indicates that God will continue completing every stage of the Christian life until its final completion at the day of Christ. Man is presently having his day, but do not forget that Christ will have His, and that could be soon. Although Christ presently has all power in heaven and on earth, Scripture adds that the Son of Man shall in His day openly exercise His power, outwardly manifest His exaltation, visibly bring all things into subjection, and on earth perform all He promised.

ELECTION—FOUNDATION OF ASSURANCE

Each phase of the Christian’s assurance has its foundation in God’s election of some. “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, just as He chose us in Him before the foundation of the world, that we should be holy and blameless before Him…” (Eph. 1:3, 4 NASB).

The Father “chose,” aorist middle indicative of eklegomai (Eph. 1:4). The middle voice indicates that God chose the elect for Himself. He adopts—places as sons (v. 5) and accepts the chosen ones (v. 6). The Son purchased the elect (v. 7). He enlightens them by the Spirit of regeneration (vv. 9, 11). Christ reminded His friends that He chose them: “You did not choose Me, but I chose you, and appointed you, that you should go and bear fruit, and that your fruit should remain…” (John 15:16 NASB). The Holy Spirit seals (v. 13) and claims the elect (v. 14).

The question of election or no election is the question of the Bible on one side and human reasoning on the other. The Bible records things that are strange to men, things that depraved minds can never know. The doctrine of election is puzzling to human reason, but the opposite doctrine of reprobation is more puzzling to religionists. Who can doubt that the Bible contains things contrary to human reason? (Is. 55:7, 9; I Cor. 2:10-14). Men will be damned for their thoughts. God’s revelation corrects the natural thoughts of the elect.

Contrary to human reasoning, election is not a plan. It is God’s choice of individuals: “How blessed is the one whom Thou dost choose, and bring near to Thee, To dwell in Thy courts, We will be satisfied with the goodness of Thy house, Thy holy temple” (Ps. 65:4 NASB). A plan is not personal. Unlike redeemed persons, it cannot bless God.

The electing decree is not formulated apart from Jesus Christ. Christ was elected: “BEHOLD My Servant, whom I uphold; My chosen one in whom My soul delights. I have put My Spirit upon Him; He will bring forth justice to the nations” (Is. 42:1 NASB). “…A living stone [Jesus Christ], rejected by men, but choice and precious in the sight of God” (I Pet. 2:4 NASB). His election is not confined to His human nature. He must be observed as the Executor of salvation because redemption is the appointed means of salvation.

Election is a term used several ways in the Scriptures:

1. Election refers to human excellence (Ex. 14:7; Judg. 20:16; II Chron. 13:3). Persons pick the best when they choose, but God chooses the foolish, weak, base, and despised so that no one can boast (I Cor. 1:27-31).

2. Election signifies the temporary designation of some person or persons to fill a particular position in either the assembly or civil life. This signification is illustrated in the selection of Saul (I Sam. 10:24), Judas (John 6:70, 71), and the disciples (John 15:16).

3. Election is used in the sense of God taking a whole nation into covenant with Himself by giving them the advantage of revelation. God’s election of the nation of Israel exemplifies this (Deut. 7:6-9).

4. Election refers to that eternal, sovereign, particular, and immutable act of God where He selected some from among mankind to be redeemed by Christ’s blood (Matt. 22:14; John 10:3, 14, 26; Rom. 8:29; II Tim. 2:10). This is personal election: “…blessed is the one whom Thou dost choose…” (Ps. 65:4 NASB). Christ calls His own sheep by name (John 10:3). He is not the Mediator of an uncertain covenant.

5. Election connotes that gracious act of the Spirit whereby God actually separates His elect from the world by the effectual call (I Pet. 1:21). This is an election to sanctification that is performed by the gospel. It separates the foreordained from the mass of mankind to holiness of life. The word “chosen” in I Peter 1:1 (NASB) does not refer directly to the electing decree, but to the manifestation of it in the selection of certain individuals out of the world (John 15:19).

6. Election signifies Christians as a chosen race (I Pet. 2:9). They are chosen by purpose (decree) and by act (regeneration).

7. Election is used objectively to show that God accomplishes what He purposed. National Israel has not obtained what she seeks. Some who were elected out of national Israel have obtained it, and the rest were hardened: “What then? That which Israel is seeking for, it has not obtained, but those who were chosen obtained it, and the rest were hardened” (Rom. 11:7 NASB). Paul’s answer to the question “What then?” is negative. However, his negativity did not deny the election of some to salvation. Over against national Israel’s apostasy, God has elected and reserved for Himself a remnant. Therefore, the negative answer was necessary because of the distinction between national Israel and the remnant. There is sustained differentiation in the entire context of Romans 9:5-8 between national Israel and the 7,000 who had not bowed to Baal (Rom. 11:4), national Israel and the remnant according to God’s choice (v. 5), and the hardened and the chosen (v. 7).

There are other passages where the teaching of election is the same, but the word itself does not occur:

1. God selected one widow from many and one leper from many for special mercy (Luke 4:25-27). A message on grace in general would be tolerated almost anywhere, but a message on grace in particular is a different matter. Man by nature hates grace because it does not acknowledge his righteousness or works.

2. Some are appointed to believe (Acts 13:48). The nonelect and the elect are contrasted: The nonelect are called sinners, but the elect are called saints. The nonelect were passed by, but the elect were chosen. The nonelect are reprobates, but the appointed are selected. The nonelect are outside of Christ, but the elect are chosen in Christ. The nonelect are condemned, but the elect are justified. The names of the nonelect are not recorded in the Book of life, but the names of the elect are recorded in the Book of life. The nonelect will spend eternity without God, but the elect will spend eternity with God.

Those with no argument to prove their non-belief in election resort to ridicule. However, opposition never intimidates God’s men (or Christians in general) when truth is at stake. Truth always tests man’s character. Those who oppose Divine election claim Acts 13:48 does not say they were foreordained, nor does it say they were ordained of God. They think those who believe the truth of Divine election can find no comfort in this verse because it says nothing about predestination. Their argument is that if some were ordained in eternity, those who believe in election face the ridiculous idea of a regenerated unbeliever. They interpret the word “appoint” to mean disposed, not election. They assume that if it means God decreed that certain ones be saved it contradicts Acts 13:46. In contrast to arguments by those who oppose the truth of Divine election, if salvation may not be given as God pleases, salvation is not of God. Furthermore, if all sinners have equal claim on salvation, how can God give that to which all sinners have equal claim? No sinner has a claim (by virtue of a right or demand as a right or due) on salvation because salvation is of God.

3. The Father gave some to Christ (John 6:37, 39; 17:1-24). These verses in John 6 are included in our Lord’s discourse on the Bread of life. The Jews’ petition for bread was insincere (John 6:34). Christ exposed their hypocrisy (vv. 35-40). The commendation of spiritual things often produces strong desires and affections in natural men. Natural understanding of supernatural things may appear to be sincere (John 6:30). However, there is no true sincerity in the depraved heart and mind of the unregenerate (Jer. 17:9; John 3:19). Christ did not water down His message to satisfy His opposers (John 6:41, 52, 53, 60, 61, 66, 67). His ministry was an example for all God-called ministers. Note the three divisions of John 6:37—(1) The Father gives (present active indicative of didomi) some in time because He gave (perfect active indicative) them before time. The dramatic perfect is a completed action in the past (from our perspective) brought vividly into the present as a visible result. Theologically, the word is not consummative. The chosen disciples had not been glorified. However, they had been brought vividly into actual existence. (2) Those given to Christ by the Father come to Christ in time because the Father draws them (John 6:44). Here it does not speak of force on the will, but a change wrought in the will (Phil. 2:12, 13). (3) The ones coming to Christ will by no means (ou me, double negative) be cast out (John 10:28-30). Christ is both Redeemer and Guarantor (Heb. 7:22).

4. The Father gives the sinner the ability to come to Christ (John 6:65). Coming and believing are to be understood in a spiritual sense (John 6:35—note two double negatives). The appetite grows with that upon which it feeds. When the Holy Spirit makes one alive in Christ, He also makes him sensitive to the living and continuing word of God (I Pet. 1:23). The word becomes the instrument of salvation, not regeneration, of the elect. Subsequently, it becomes the instrument of progressive sanctification (John 17:17; Ps. 119:1-176).

5. Foreknowledge is another way to look at election. Purpose, foreknowledge, and predestination occupy the affections of God’s heart (Rom. 8:29). The text does not say that God knew who would believe, but He foreknew them and predestined them to be conformed to the image of His Son. The Greek word kai is used as an adverb (also), which separates the two verbs proginosko, which means foreknow, and prooridzo, which means foreordain. God not only foreknew the chosen as His own, but He also predetermined them to be His own.

6. God has many people. Christians, although they are living in apostate times, are reassured in their proclamation of the truth that God has many people. Corinth was intellectually alert, materially prosperous, and morally corrupt. However, the Lord said to Paul, “Do not be afraid any longer, but go on speaking and do not be silent; for I am with you, and no man will attack you in order to harm you, for I have many people in this city” (Acts 18:9, 10 NASB).

7. Christ’s intercessory prayer for those God has given Him proves election. For whom does Christ intercede? “…I do not ask on behalf of the world, but of those whom Thou hast given me…” (John 17:9 NASB).

The following things amplify the truth of Divine election:

1. Election is asserted as God’s act (Mark 13:20; Rom. 9:13; Eph. 1:4; I Thess. 5:9; II Thess. 2:13). Man cannot perform this act.

2. Election is unto salvation and holiness of life, but not because the elect were foreseen to accept Christ and do good works. To represent salvation and holiness as the reason for election would make the effect antecedent to the cause.

3. The foreknowledge of God infers a decree. God could not foreknow that things would be unless He decreed they should be. If a thing is future, it is not future of itself. That which exists is only the effect, but where is the cause? If things that come to pass in time have not the reason of their own futurity in themselves, it must be in God. If the ground of their futurity is in the things themselves, there is a contradiction. The same thing becomes both the cause and the effect in itself. This would deny that God is the uncaused cause of all things.

4. God decreed all things harmoniously. When God decreed conformity to Christ, He decreed Christ’s death for the elect and their justification, calling, and glorification. All are harmonious and of equal extent. The Christian’s everlasting state, justification, and calling were as much present with God from all eternity as they are the moment they are made known to them (Rom. 4:17). Means are connected with the decree (Acts 13:48; II Thess. 2:13, 14). The desired end and means are interlinked (Rom. 8:28-31; II Tim. 1:9, 10; Titus 3:4-7). There is only one immutable decree. It consists of only one purpose, one foreknowledge, and one good pleasure concerning the infallible ordination of God’s elect to glory. It may be said that there are two acts to this decree. One concerns the means and the other the conclusion, but both are bound up in the immutability of God’s counsel (Heb. 6:17). No one should ask, “Am I elected?” That is the wrong end. He should ask, “Have I been called?” (II Pet. 1:10).

5. If there were no Divine election, God would not be the one who makes men differ (I Cor. 4:7). To attribute election to man’s faith is to ascribe to men the glory that belongs to God alone.

6. God did not resolve beforehand that He would have some persons for His own and not determine who they will be. He knows the elect eternally. He knows them as a man knows his own wife-to-be (II Tim. 2:19; Eph. 5:22-33).

7. Election cannot take place at the point of faith (Titus 1:1). Furthermore, if election followed faith, faith would be the cause and effect of the same thing. The end and meritorious cause of any act cannot be the same. That would be the same as saying, “Believe, Peter, and persevere in faith to the end, and I will choose you before the foundation of the world.” Election is required for perseverance in the faith, but nowhere is perseverance required for election.

Election is in Christ. Election by God is impossible to separate from the revelation in Christ (Eph. 1:4). It is dangerous to reflect on election without thinking of Christ (II Cor. 1:19, 20). Salvation is not by a person’s faith. It is by Christ’s faithfulness.

If election belonged to hidden things distinguished from revealed things, it would be impossible for a person to know his election. Scripture teaches that the redeemed can know their election (Deut. 29:29; I Thess. 1:4; II Pet. 1:10).

Jesus Christ is the mirror of Divine election. Inquiry into Divine election can be hazardous when the region of one’s own will attempts it. However, it is a joyous experience when a person has been made to see his election is in Christ. Christ alone is the mirror in which Christians contemplate their election without deception.

Election is not hidden in a manner that there are no answers to questions about it. However, it is hidden in the sense that apart from Christ no one may penetrate into the concealment of God’s will. Predestination cannot be searched and found in the secret counsel of God, but it must be sought in the word of God in which it is revealed. The word of God leads to Christ. The Book of life contains the names of the chosen in Christ. Election and the Book of life are profoundly interrelated (Eph. 1:4; Phil. 4:3; Rev. 3:5; 21:27).

The actual will of God is not that which He gives as a precept, but what He in Himself wills to do and fulfills. There is no contradiction between the secret and revealed aspects of God’s will. God’s will is a sphere, but man sees only the hemisphere of God’s revealed will (Deut. 29:29). His will becomes visible in Jesus Christ because all the treasures of wisdom and knowledge are hidden in Him.

Election does not pose a problem for the elect. Nothing in Scripture could be considered problematic for them. The order of salvation cannot be broken down into disorder because God is the God of order. In view of these facts, the best rule of sobriety is learning to follow where God leads; and, when He concludes teaching these subjects, refusing to come short or go beyond what God has said. Saints must not be silent where God speaks, and they must not speculate beyond the boundaries where He has revealed His wisdom. The protest of the Jews concerning God’s sovereignty in salvation came from hard hearts (John 6:60). A principle must be followed in discussing the subject of election. Election can be neither discussed nor understood apart from faith, which God gives the chosen ones in regeneration

Election in Christ rules out all human merit (Rom. 9:11). All the elect stand as sinners, not saints, in election. If they stood as saints, faith would be the condition of election. Faith does not stand beside election as the second cause of salvation. Election is known and understood through faith. Therefore, the confession of faith in election that is by the sovereign God enables the elect to glory only in the Lord (I Cor. 1:26-31). Positional sanctification is the fruit of election. Assurance is found in Christ. The Christian does nothing to make his life the foundation of assurance. Works cannot assure salvation. Scripture convinces Christians that no believer ever performed one work that, if tested by the strict judgment of God, could escape damnation. Every work, however good, has some mixture of imperfection. That is the reason for the perfect sacrifice of Christ, which alone atones for the sins of the elect.

The order is first election and then positional sanctification. The second in order is first practical sanctification and then assurance of election (II Pet. 1:10). Walking the way of assurance apart from practical sanctification is impossible (Heb. 12:14). Therefore, the foundation of assurance is Christ, and the sign of that assurance is practical sanctification (I John).