προτίθημι (protithēmi) (to set forth beforehand) and προορίζω (proorizō) (to determine beforehand) are synonymous Greek terms, which translate into the verb form "predestine" or the noun form "predestination" in English. In Scripture both events and people are predestined. For example, in Acts 4:27-28 Herod, Pilate, and the religious leaders did to Jesus whatever God's hand had "predestined" to occur. In Roman 8:29 believers are "predestined to become conformed to the image of His Son," and in the next verse the word is used in connection with their calling, justification, and glorification, relating ultimately to election. In Ephesians 1:11 "all things" are predestined according to the counsel of God's will. The concept is comprehensive in scope and does not allow us to speculate that anything happens apart from the eternal plan of God. Simply stated, when God predestines He makes certain to happen whatever He plans or decrees, and everything is thus predestined.

Does this make history merely a series of "programmed" events and all people robots? The answer is NO. "Predestine" does not always mean an event was directly caused by God. For example, God foresees the sins of men and allows them as part of His eternal plan or predestination. He predestines by permission all things which are contrary to His holy character.

On one hand, all that occurs is certain to occur according to God's predestination. On the other hand, sinful deeds and good acts of obedience on the part of human beings are not caused directly by God. Sin is permitted, while believers' obedient acts are prompted and encouraged by the Holy Spirit (they are also empowered by the Spirit, but the decision to obey is truly that of the believer).

To deny predestination is to think of God inadequately and will eventually lead to humanistic thinking, the deification of man himself. But fully understanding predestination is an impossible task. One hazard to avoid in coming to terms with predestination is denying human responsibility in decision making. God regards men as responsible creatures - that is clear.

1.2 Election

Election is part of the larger concept of predestination. Wherever the word is used in Scripture it applies to the eternal choice by God of those whom He eventually calls and justifies. It is never used directly in connection with those who ultimately are lost, yet many believe that election to salvation implies an "election" to damnation (strict Calvinism). Such passages as Romans 9:6-18, which we will examine, are cited as evidence for this election to damnation, usually referred to as "reprobation."

A more moderate Calvinistic view is that all men are alienated and lost as a result of the Fall. Furthermore, God eternally chooses to bestow special grace on a few to be softened and turned to faith while He merely allows the rest to continue in their rebellion. This view is called "preterition."

At the other end of the spectrum are Arminians, who believe that God elects only those whom He knew through His foreknowledge would believe. They base their view on such passages as 1 Peter 1:1-2, which says believers are "chosen according to the foreknowledge of God the Father." Such a view assumes something most Calvinists would deny: some people, apart from any intervention by God to change their predisposition to rebel, will believe and turn to God.

Either position, Calvinist or Arminian, is faced with a similar problem. The Calvinist faces the problem of why God did not elect all mankind when He was able to do so, and the Arminian is faced with the problem of why God did not make those who reject God's mercy inclined to accept it when He was able to do so.

The only altenative to either of these positions is that of universalism, which teaches that all mankind is elect. The problem with this position is that part of the Bible must be rejected as true, for the Bible clearly teaches that some will ultimately be condemned to hell.

2. THE DIFFERENT POINT OF VIEWS OF THE DOCTRINE OF ELECTION

2.1 The Meanings of Election

Election is:

1. A sovereign act of God.

2. God is under no obligation to elect anyone, since all have lost their standing before God.

3. It is not due to any contraint laid upon God.

4. It is an act of grace, in that He chose those who were unworthy of Salvation.

5. God chose to save them "in Christ" (Ephesians 1:4).

6. God chose those whom He foreknew.

But how do foreknowledge and predestination relate to election? Scripture indicates that election is based on foreknowledge (1 Peter 1:1f; cf. Romans 8:29), but the actual meaning of foreknowledge is debated:

1. Is it merely prescience or foresight?

2. Does it relate more closely to actual choice?

3. Does God, in His foreknowledge, perceive that each man will do in response to His call and then elect Him to Salvation in harmony with this knowledge?

4. Does foreknowledge mean that God, from eternity past, looked with favour upon some and then elected them to Salvation?

2.2 The Debate of the Actual Meaning of Foreknowledge

We have different perspectives concerning the definition of election:

1. Is election the sovereign act of God whereby He chose some to Salvation solely on the basis of sovereign grace apart from the merits or acts of the individual? or

2. Is it the sovereign act of God whereby He chose those whom He foreknew would respond to His gracious invitation?

Both of these positions are set forth in the following paragraphs with arguments for and against:

1. Election based on prescience; and

2. Election based on the choice of God.

2.3 Election Based on Prescience

In this position, God in His foreknowledge foresaw those who would respond to His offer of Salvation and actively elected them to Salvation. That is, election is that sovereign act of God in grace whereby He chose in Christ for Salvation all those whom He foreknew would accept Him. The repeated teachings of Scripture that man is responsible for accepting or rejecting Salvation suggest that it is man's response to the Gospel that is the basis of the God's election. The elect are those whom God foresees will respond personally to the Gospel. In this position, the role of God is quite passive, His action of election is purely based on the choice of human beings.

Closely related to election is predestination or foreordination. The Greek verb occurs several times in the New Testament (Acts 4:28; Romans 8:29f; 1 Corinthians 2:7; Ephesians 1:5, 11). It carries the idea of appointing beforehand. Though election and predestination are similar in meaning, they may be distinguished in this manner:

1. In election God has intended to save those who accept His Son (first step).

2. In predestination God has accomplished that purpose (second step).

In other words, the God has elected those who accept His Son (i.e. the elect or called true Christians) and then He has predestined to give Salvation to all the elect.

Thus Paul writes, "Whom He foreknew, He also predestined to become conformed to the image of His Son" (Romans 8:29) and "He predestined us to adoption as sons through Jesus Christ to Himself" (Ephesians 1:5; cf. v.11).

2.3.1 Biblical support for this view of election

The Bible supports this position in the following ways:

1. Scripture teaches that God's Salvation bringing grace has appeared to all men, not merely the elect (Titus 2:11). Though mankind is hopelessly dead in trespasses and sins and can do nothing to obtain Salvation, God, by His grace, has restored to all men sufficient ability to make a choice in the matter of submission to God. That is to say, the God has restored to the sinner the ability to make a favorable response to God. Thus God, in His grace, has made it possible for all men to be saved. There is no merit of any human efforts in this transaction; it is all of the grace of God.

2. The Bible clearly teaches that Christ died for all (1 Timothy 2:6; 4:10; Hebrews 2:9; 2 Peter 2:1; 1 John 2:2; 4:14). God does not desire "for any to perish but for all to come to repentance" (2 Peter 3:9; cf. Ezekiel 18:32). The invitation to Salvation is to all, to "whoever" (John 3:15f; 4:13f; 11:26; 12:46; Acts 2:21; 10:43). It is difficult to conceive of a universal invitation to which only the few have the ability to respond.

3. There are numerous exhortations to turn to God (Isaiah 31:6; Joel 2:13f; Matthew 18:3; Acts 3:19), to repent (Matthew 3:2; Luke 13:3, 5; Acts 2:38; 17:30), and to believe (John 6:29; Acts 16:31; 1 John 3:23). Paul writes, "For the grace of God has appeared, bringing Salvation to all men" (Titus 2:11). This results in the freeing of the will in the matter of Salvation. In this way man can make an initial response to God, as a result of which God can give him repentance and faith. If a man is willing to turn to God, then God will turn to him (Jeremiah 31:18ff) and grant him repentance (Acts 5:31; 11:18; 2 Timothy 2:25) and faith (Romans 12:3; 2 Peter 1:1).

4. Scripture bases upon on foreknowledge (Romans 8:28-30; 1 Peter 1:1f), and to say that God foreknew all things because He had arbitrarily determined all things is to ignore the distinction between God's efficient and His permissive decrees. God foresaw that sin would enter the universe but He did not efficiently decree it. Surely He can also foresee how men will act without efficiently decreeing how they will act. God knows how man will respond to the Gospel invitation, but He does not arbitrarily necessitate that response.

5. The justice of God must also be considered. Is it fair for the God to choose some from the mass of guilty and condemned men, provide Salvation for them and efficiently secure their Salvation, and yet do nothing about all the others? God would not be partial if He selects some from this multitude of men and does things for them and in them which He does not do for others. Common grace has been extended to all, and everyone has the ability restored to Him to be "willing to do His will" (John 7:17). The Salvation bearing the grace of God has appeared to all men; but some receive the grace of God in vain. Only if God makes the same provisions for all and makes the same offers to all, is He truly just.

6. Acceptance of this view of election tends logically to great missionary endeavor. Christ sent his disciples into all the world, and He instructed them to preach the Gospel to every human beings. If election means that all those whom God has arbitrarily chosen will certainly be saved and that all those whom He has not chosen will not be saved, why should the Christian be overly concerned about preaching the Gospel to every human beings? But the knowledge that Salvation is available to all stimulates and motives missionary activity.

2.3.2 Some objections to this view of election

Certain objections have been raised against this understanding of election. These objections must be answered:

1. There are statements that the Father gave certain ones to Christ (John 6:37; 17:2, 6, 9), and it is assumed that this was an arbitrary act of God by which the rest were left to perish. But it is more probable that He did this because of what He foresaw they would do, than merely to exercise sovereign authority.

2. Christ said, "No one can come to me, unless the Father who sent me draws him" (John 6:44). This verse, however, must be read in light of another statement by Christ, "And I, if I be lifted up from the earth, will draw all men to myself" (John 12:32). There issues a power from the Cross of Christ that goes out to all men, though many continue to resist that power.

3. Paul writes that God works in us both to will and to work for His good pleasure (Philippians 2:13). It is assumed that there is nothing a sinner can do until God does these things in him. But this text is not addressed to unbelievers, but to believers. Jesus plainly said to some of the Jews, "You are unwilling to come to me, that you may have life" (John 5:40), clearly implying that they could if they would.

4. In Romans 9:10-16 God is said to have chosen Jacob rather than Esau, even before they were born and before they had done either good or bad. But two things should be noted. Though it is said that they had not yet done either good or bad, it is not said that God did not know who would do the good and who would do the bad. Esau consistently chose the profane things of life, and Jacob, though far from constant in the things of God, chose the more spiritual things. Further, the choice of Jacob rather than Esau was a choice to outward and national privilege, not a choice to Salvation directly. Scripture declares that not all the descendants of Israel (Jacob) are Israel, and not all the children of Abraham are children of promise. A descendant of Esau can be saved as readily as a descendant of Jacob.

5. Acts 13:48 reads, "As many as had been appointed to eternal life believed." That this cannot refer to an absolute decree is evidenced by the fact that in v. 46 Paul had already declared that the Jews by their own personal choice rejected the message. Thus God had ordained to Salvation those whom He foresaw would believe.

6. Again, Ephesians 1:5-8; 2:8-10 represent Salvation as originating in the choice of God and as being all of grace. But this does not contradict the view being presented. God must take the initiative, and He does in grace. If it were not for the operation of His grace upon the heart of the sinner, no man could be saved. But this grace does not save the man, it merely enables him to choose whom he will serve.

7. Scripture teaches that repentance and faith are gifts of God (Acts 5:31; 11:18; Romans 12:3; Ephesians 2:8-10; 2 Timothy 2:25). But it would seem very strange if God should call upon all men everywhere to repent (Acts 17:30; 2 Peter 3:9) and believe (Mark 1:14f) when only some may receive the gift of repentance and faith.

8. Finally, some claim that if predestination is not unconditional and absolute, then God's whole plan is uncertain and liable to miscarriage. But this could only be true if God had not foreknown the outcome and had not adopted it as His plan. God has foreseen all that will happen and has accepted these eventualilties into His program. His plan is certain though not all the events in it are necessitated.

2.4 Election Based on the Choice of God

The second approach to election is to understand foreknowledge as the God is actively looking with favor upon some and then He is electing them to Salvation. In this approach foreknowledge is not mere prescience, but more closely related to the God's actual choice of God. His foreknowledge is His choice.

Further, the term "know," often carries the idea of "to know with appreciation," and "to know lovingly." Examples of this can be found in both the Old and New Testaments. God declares, "You only have I chosen (known) of all the families of the earth" (Amos 3:2). Keil suggests that the term "acknowledge" be used in this verse. He writes, "Acknowledgment on the part of God is not merely taking notice, but is energetic, embracing and penetrating with divine love." He continues by saying that it "not only includes the idea of love and care, as in Hosea 13:5, but expresses generally the gracious fellowship of the Lord with Israel, as in Genesis 18:19, and is practically equivalent to electing, including both the motive and the result of election." (Keil, The Twelve Minor Prophets, I, p.259).

The sons of Eli "did not know the Lord and the custom of the priests with the people" (1 Samuel 2:12f). Surely this does not mean that they were unaware of God or His Levitical regulations; rather they did not acknowledge or have proper respect and appreciation for God and His regulations. The verb "know" is used in similar fashion in the New Testament. Paul writes of our obligation to know (appreciate) our spiritual leaders (1 Thessalonians 5:12). John writes, "By this we know that we have come to know Him, if we keep His commandments" (1 John 2:3). Surely this is more than to be aware of God; it is rather to have a loving relationship with God, to acknowledge Him. With this in mind, can we not interpret God's foreknowledge as God, in eternity past, looking with favour upon some and then electing them to Salvation? Foreknowledge is preceding to election, and both are determinative acts of God. In this position, foreknowledge is not passive knowledge, but active.

2.4.1 Biblical support for this view of election

Ultimate reasons for election are beyond the scope of the human mind. We finally leave the understanding of it with a wise, sovereign, and loving God. We rest ourselves in the words of Deuteronomy 29:29, "The secret things belong to the Lord our God, but the things revealed belong to us and to our sons forever, that we may observe all the words of this law." But there are several arguments which can be given in support of this doctrine:

1. There are clear Biblical statements in support of election. Acts 13:48 reads, "As many as had been appointed to eternal life believed" (cf. Romans 8:27-30; Galatians 4:9; Ephesians 1:5, 11; 1 Thessalonians 1:4; 1 Peter 1:1f; 2:9).

2. The whole process of Salvation is a gift of God (Romans 12:3; Ephesians 2:8-10). Granted, man must respond to the Gospel, but even His ability to respond is a gift of God. To the Philippians Paul wrote, "God ... is at work in you, both to will and to work for His good pleasure" (2:13).

3. There are verses which speak of men having been given to Christ (John 6:37; 17:2) and of the Father drawing men to Christ (John 6:44).

4. There are examples in Scripture of the sovereign calling of God upon individuals, such as Paul (Galatians 1:15) and Jeremiah (Jeremiah 1:5; cf. Psalm 139:13-16). It is possible that the God foreknew that Paul and Jeremiah would respond to His calling.

5. It is on the basis of election that the appeal to a godly life is made (Colossians 3:12; 2 Thessalonians 2:13; 1 Peter 2:9).

6. Election is portrayed as being from all eternity. God "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" (2 Timothy 1:9).

7. Christians pray to God for the Salvation of others and by giving thanks for Salvation, Christians everywhere acknowledge and confess God's sovereignty in Salvation. If the God's election is passive, then it is meaningless or invalid for Christians to pray to God for the Salvation of others. In all of this, we recognize a mystery in God's sovereign working in the free will of man.

2.4.2 Some objections to this view of election

Several objections may be raised to this view of election:

1. It makes foreknowledge and election virtually the same. It is argued that to foresee is merely to know beforehand. God foresaw that sin would enter the world, but He did not necessitate it, He merely permitted it. In the same fashion, God foresaw how man would respond when presented with the Gospel, and then elected those whom He foresaw would respond favorably. It has been demonstrated that for God to know someone is often more than just to have a knowledge of the person. Rather, it speaks of having a personal relationship with. Thus, foreknowledge is active, not passive. Further, the doctrine of election retains the sovereignty of God. He can determine to save whomsoever He will. Luke reports of the response to the Gospel at Antioch of Pisidia, "As many as had been appointed to eternal life believed" (Acts 13:38).

2. It is argued that if election is limited by God, surely the atonement must be limited as well. This is contrary to the many Scriptures which teach unlimited atonement (John 1:29; 3:16; 1 Timothy 2:6; Hebrews 2:9; 1 John 2:2). Man remains responsible for rejecting the atonement. It is available to all, but man willfully turns aside from it. That some men reject it, limits the effectiveness of it, but not its availability. An illustration could be used of those who crucified our Lord. It was ordained by God that Christ be crucified, but the men who actually did it will be held responsible (Acts 2:23; 4:27f). Jesus said, "It is inevitable that stumbling blocks come; but woe to that man through whom the stumbling block comes" (Matthew 18:7). Salvation is available for all, it is unlimited. But it is effectively limited by man's rejection of it. Ryrie counsels: "Balance is the great need in considering this doctrine. While one must not lose sight of the reality of responsibility, that responsibility must not obscure the full meaning of grace. Grace concerns origins, responsibility concerns reactions. God originated His plan of Salvation and based it entirely on grace yet man is entirely responsible for acceptance or rejection of God's grace" (Ryrie, The Grace of God, p.85).

3. It makes God responsible for reprobation. Why God did not elect some to Salvation is a deep mystery. But let us remember that election deals not with innocent creatures, but with sinful and guilty human beings. That any should be saved is a matter of pure grace (Ephesians 2:8). Those not included in election suffer only their due reward. We should rather praise God for saving any, than charge Him with being unfair in saving just the few. God does not delight in the death of the wicked (Ezekiel 33:11), and He is not willing that any should perish (2 Peter 3:9), but man's iniquities have brought him separation from God (Isaiah 59:2). The decree of reprobation, if it indeed can be spoken of in that fashion, is a decree to do nothing, a decree to leave the sinner to himself, to his own self-hardening and self-destruction. It is not correct to say that God elects some to hell. When Peter writes, "They stumble because they are disobedient to the word, and to this doom they were also appointed" (1 Peter 2:8), his teaching is that they were appointed, not to disobedience, but to stumble because they are disobedient. In like manner Paul's conclusion, "So then He has mercy on whom He desires, and He hardens whom He desires" (Romans 9:18), must be understood. God leaves man to his own destructive and self-hardening ways, and in that sense He hardens man's heart.

4. Election discourages evangelism. It is asked, if only the elect will be saved, why evangelize? Those who are elect to Salvation will be saved; those who are not elect will not be saved; therefore, why evangelize? Several things should be noted: (a) The last command of Christ was to communicate the Gospel to the world (Acts 1:8). This command is our mandate. God has chosen evangelism as the method through which His election finds its fulfillment (Acts 13:48; 18:10). (b) This doctrine gives the Christian encouragement as he shares his faith. Paul writes, "For this reason I endure all things for the sake of those who are chosen, that they also may obtain the Salvation which is in Christ Jesus and with it eternal glory" (2 Timothy 2:10). (c) The child of God who begins to comprehend the great love of God toward him in choosing him for Salvation has renewed motivation to share this great truth of Salvation with others. Paul declares, "The love of Christ controls us" (2 Corinthians 5:14), and he continues a few verses on, "We are ambassadors for Christ, as though God were entreating through us; we beg you on behalf of Christ, be reconciled to God" (v. 20).

5. It portrays God as partial and arbitrary. Perhaps on the surface this objection seems valid, but two things must be noted: (a) It has nothing to do with partiality, because there is nothing in man which commends him to God. (b) To speak of election as arbitrary, indirectly accuses God of not being wise, free, and loving. Election is done by a wise and loving God.

6. This view of election instills pride within the elect. But surely this is not so. Human works and effort bring about pride (Luke 18:11f; Romans 4:2; Ephesians 2:9); the sovereign grace of God causes worship.

Whichever of these two approaches to the doctrine of election might seem more appropriate and Biblical to us, our response should be that of the apostle, "Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and unfaithomable His ways!" (Romans 11:33). We conclude with Paul, "To Him be glory forever. Amen" (v. 36; cf. Isaiah 55:8f).

3. EXAMINING CRUCIAL PASSAGES RELATING TO ELECTION

We want to be fair in presenting all the points of view about the doctrine of election. Let's examine some crucial Biblical verses in-details:

3.1 Romans 8:28-30

This passage is a description of election from the strictly divine perspective. The word elect does not appear, but the term predestined does, and those who are believers are clearly involved:

"And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose. For whom He foreknew, He also predestined to become conformed to the image of His Son ... and whom He predestined, these He also called; and whom He called, these He also justified; and whom He justified, these He also glorified."

The most striking feature about this message is the sovereignty of God and the certainty of the ultimate outcome in the process from divine election to the final consummation in glorification. Everyone of those who was "foreknown" and "predestined" is finally "glorified" (Note: the certainty implied in the use of the past tense). The unalterable process begins in the eternal counsel of God (past) and reaches to the eschatological culmination (future).

"Called" is usually used of those who have believed, and thus it implies a call that has been effective, not rejected. This is referred to as "efficacious call" or "efficacious grace." "Justified" means "declared righteous through faith, though yet a sinner." "Glorification" is being "conformed to the image of His Son," according to verse 29.

To summarize:

1. Foreknowledge and predestination are closely connected.

2. God is absolutely sovereign in election.

3. The outcome of election (glorification) is certain.

4. God guarantees this outcome by calling and justifying those whom He has predestined, and the "call" is always effective; that is, it always produces belief.

3.2 2 Peter 1:10

The word election is used in 2 Peter 1:10 in the context of its effect on Christian behaviour:

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.

At first glance, it may appear that Peter is implying that one's "calling" and "election" are not secure and must be made certain by adding human obedience as a requirement for maintaining it. The Biblical teaching about grace as well as passages like Romans 8:30 make this interpretation unlikely.

I believe that calling and election are inevitably manifested in one's life, because the one who is genuinely called and elected has been generated and possesses the gift of the indwelling Holy Spirit. One therefore must "make certain" of such a calling, not before God, as though it is a human work to supplement the divine, but to himself and before others. Though it is "inevitable," Peter nevertheless makes it a command, and obedience to all commands is both motivated and enabled by the Holy Spirit (Philippians 2:12, 13).

The context is the key to this interpretation. According to 2 Peter 1:4, believers become "partakers of the divine nature" (regeneration), "having escaped the corruption that is in the world by lust." Verses 5-9 describe the character qualities that result. By demonstrating this kind of character, the believer "proves" he has truly been called and elected.

In summary:

One "makes certain" his election to all who observe his life by living out the "divine nature" that is in him.

3.3 Romans 9:6-23

3.3.1 Background

Why did the nation of Israel reject Jesus as their Messiah? Romans 8 stresses the sovereignty of God in Salvation, especially in verses 29 and 30. Paul says whomever God elects, He ultimately saves. Why was the call of Jesus and the apostles for repentance and faith rejected by Israel?

3.3.2 Paul's answer to the problem of Israel

Paul gives a concise answer: "But it is not as though the word of God has failed. For they are not all Israel who are descended from Israel" (v.6).

The "word of God" - God's covenant with Israel through Abraham - had not failed. Not every Israelite is really a son of Israel. True Israelites are those who trust God. Among the chosen people is a select remnant of Israelites to whom God is able to carry out His covenant promises. In other words, God is sovereign and unfailing in Salvation. To be among the chosen nation is not necessarily to be "chosen" as an individual. There is a corporate election (the nation of Israel) and an individual election (the believer). Through the latter, the God perfects His covenant promises.

3.4 Some Difficulties with Election

Romans 9 alludes to some difficulties that have perplexed theologians or ages. Such questions have been stated in the following ways:

1. Isn't election arbitrary favoritism by God?

2. Doesn't election make us mere robots without responsibility for decisions?

3. Can those who are not elect be saved if they turn to God?

4. How can God judge those who are not elect, since God does not effectively "call" them as He does the elect?

3.4.1 Isn't election arbitrary favoritism by God?

Statement in Romans 9:13 and 18 seem to imply arbitrary favoritism on the part of God: "Jacob I loved, but Esau I hated" (9:13); and "So then He has mercy on whom He desires, and He hardens whom He desires" (9:18). These verses also have been cited as evidence that God "reprobates" (elects to hell) some men. The first of these, concerning Jacob and Esau, is quoted by Paul from Malachi 1:2-3. It is an assessment of God's feelings toward the descendants of Jacob (Israel) and the descendants of Esau (Edom) based on the fact that Jacob loved the birthright and Esau despised it (see Hebrews 12:16-17). Therefore, it is not a statement of God's eternal elective choice of one above the other. Paul's use of it here could mean that God rejected Esau because he never sought Him through repentance, nor did his descendants, as a consequence of God's leaving him to his own inclinations.

The second statement about God's hardening whom He desires might be interpreted, in light of Pharoah's actions, as a judicial hardening in response to Pharoah's own self-hardening. See Exodus 4:21; 7:3, 13; 8:15, 32; and 9:34 where it could be interpreted that Pharoah first hardened his own heart.

In summary:

Reprobation is not taught in these passages, though some people may assume that if God chooses some to be saved He, in effect, condemns or reprobates the rest. We might better apply the doctrine of election to the saved alone and merely answer the question, Why do some go to hell? It is because they reject the truth of the Gospel provided to save them.

3.4.2 Doesn't election make us mere robots without responsibility for decisions?

Romans 9:19 implies another perplexing question about election: Does election make us mere robots who really should not be held responsible for our choices, since we merely choose as God has "programmed" us? Paul puts it this way: "You will say to me then, 'Why does He still find fault? For who resists His will?'" His answer seems to be, "Who are you to challenge the justice or rights of God, considering who God is? God can do as He pleases!" Then in verses 22-23 Paul implies that no one is really "programmed." He refers to "vessels of wrath prepared for destruction," which God "endures" (suggesting permission to sin, not causing to sin). The word prepared here means "prepared by a process" - not by divine decree - and could be translated "self-prepared." Only in verse 23 are the "vessels of mercy" (believers) "prepared beforehand" (a different word meaning "prepared by appointment"). The "vessels of wrath" (those ultimately lost) are responsible for their own choices.

3.4.3 Can those who are not elect be saved if they turn to God?

These same verses also answer the question, Can a person who is not elect turn to God and be saved? The answer is that the non-elect do not or will not turn to God and be saved. They harden themselves.

3.4.4 How can God judge those who are not elect, since God does not effectively "call" them as He does the elect?

The "vessels of wrath" (those ultimately lost) are responsible for their own choices. The God has already endured them and has provided the Gospel for them. They first hardened their own hearts to reject the truth of the Gospel provided to save them, therefore they are deserved to go to hell.

4. EXPLORING THE RELATIONSHIP BETWEEN FOREKNOWLEDGE AND ELECTION

First Peter 1:1-2 says election is "according to the foreknowledge of God the Father." Does this mean that God simply knows who will believe and who will not and thus "elects" those who He knows will someday believe? This is possible, depending on the meaning of "foreknowledge" as it is used in this context. If foreknowledge only means that God knows what will happen in advance (because He is omniscient), it is reasonable to interpret here that election is based on the foreknowledge God has of who will believe.

4.1 Problems of Election Based on Prescience

This view is not without its problems, though. Some see a possible contradiction in basing election on foreseen faith with Romans 9:11-12. Election, in this passage, is according to God's choice, not man's choice. For faith would be a "good work" if it arose solely within that individual apart from God's help. But in Ephesians 2:8 faith is described as a "gift of God."

Furthermore, it is possible that "foreknowledge" in 1 Peter 1:2 goes beyond simply "knowing ahead of time." In Romans 11:2 foreknowledge takes on the Old Testament meaning of "loved beforehand," a predetermined covenant relationship such as God had with His chosen people, Israel. Note the meaning of the word know in the following passages: Genesis 4:1; Hosea 13:4; Amos 3:2 ("chosen" in the NASB is the Hebrew word known); Matthew 7:23; and 1 Peter 1:20. More than simple knowledge is involved in these texts. Intimate love and covenant relationship is the distinctive meaning.

4.2 The Meaning of Foreknowledge Depends on the Meaning of Total Depravity

"Foreknowledge" is the basis of election, but this may mean either:

1. foreseen faith; or

2. predetermined covenant relationship.

One's view of the depravity of man will ultimately determine which of these two possibilities he chooses. If man is not the object of total depravity, and is able to have faith apart from a gracious intervention of God, then election is based on the foreknowledge of God, or simply foreseen faith.

However, if total depravity means unalterable rebellion against God, and faith is not possible until God softens the heart of the sinner, then foreknowledge depicts a predetermined covenant relationship, whereby God, in His mercy, grants a man the ability to have faith. Foreknowledge, then, is more than foreseen faith; it is God choosing man, not man choosing God.

5. THE DOCTRINE OF VOCATION

This is the doctrine of God's call. The grace of God is magnified not only in the provision of Salvation, but also in the offer of Salvation to the undeserving. We may define God's call as that act of grace by which He invites men to accept by faith the Salvation provided by Christ.

5.1 The Persons Called

The Scriptures indicate that Salvation is offered to all. It is offered to the "predestined" (Romans 8:30), to "all who are weary and heavy-laden" (Matthew 11:28), to "whoever believes in Him" (John 3:16; cf. 3:15; 4:14; 11:26; Revelation 22:17), to "all the ends of the earth" (Isaiah 45:22; cf. Ezekiel 33:11; Matthew 28:19; Mark 16:15; John 12:32; 1 Timothy 2:4; 2 Peter 3:9), and to "as many as you find" (Matthew 22:9).

At this point two questions arise:

1. If some are elect and others not, is the call of God sincere for all? If the call of God is sincere for all, is it compatible with the doctrine that the sinner by nature is unable to obey? It must be remembered that the inability is a moral inability, not a physical inability. Man's inability is because of his own evil will, for which man himself is responsible. The question is further asked, how is this call compatible with election? But the difficulty is the same whether we speak of God's permitting men to reject the call or whether we speak of God's foreknowing that some would reject it.

2. A second question relates to the efficacy of the call. Is the call irresistible? This term might leave a wrong impression of God bringing outside pressure on the human mind. But surely we acknowledge that God works in man to do His will (Philippians 2:13). God is able to work sovereignly in the hearts of men to cause them to respond personally and by their own volition to the call of God to Salvation. The coming together of sovereignty and free will as they relate to the call of God are shown in an amazing way by John, "He came to His own, and those who were His own did not receive Him. But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God" (John 1:11-13). In other words, the God actively invites human beings to respond His call to Salvation but He will not force any men to accept His call. It doesn't mean that the God is not powerful enough. It is simply because the God respects the free will of men.

5.2 The Object of the Call

The things to which He calls men are repentance (Matthew 3:2; 4:17; Mark 1:14f; Acts 2:38; 17:30; 2 Peter 3:9) and faith (Mark 1:15; John 6:29; 20:30f; Acts 16:31; 19:4; Romans 10:9; 1 John 3:23).

5.3 The Means of the Call

God has a variety of means by which to call men:

1. He calls men through the Word of God (Romans 10:16f; 1 Thessalonians 2:13; 2 Thessalonians 2:14).

2. He also calls men by His Spirit (John 16:8; Hebrews 3:7f; cf. Genesis 6:3). The Holy Spirit urges the sinner to come and accept Christ.

3. God uses His servants to call men (2 Chronicles 36:15; Jeremiah 25:4; Matthew 22:2-9; Romans 10:14f). Jonah is a good example of God's use of human messengers to bring a city to repentance. The Word of God must be brought to the unsaved by regenerated persons, persons who can testify to the power of the Word and the Spirit in their own lives (1 Thessalonians 1:5).

4. God calls by His providential dealings with men. His goodness is intended to bring men to repentance (Jeremiah 31:3; Romans 2:4), but if that does not succeed, then His judgments are to do it (Psalm 107:6, 13; Isaiah 26:9).

6. MY FINAL CONCLUSIONS ON THIS CHAPTER

After examining all the above mentioned points of view about the doctrine of election, I would like to draw my own conclusions in this chapter:

1. God foresaw that sin would enter the world, but He did not necessitate it, He merely permitted it.

2. God has taken the initiative to provide Salvation. The whole process of Salvation is a gift of God (Romans 12:3; Ephesians 2:8-10). Even man's ability to respond to the Gospel is a gift of God. But this grace does not save the man, it merely enables him to choose whom he will serve.

3. God's Salvation bringing grace has appeared to all men, not merely the elect (Titus 2:11). God has restored to all men sufficient ability to make a choice in the matter of submission to God.

4. The God is truly just because He makes the same provisions for all; but some receive the grace of God in vain.

5. God foresaw how man would respond when presented with the Gospel, and then elected those whom He foresaw would respond favorably. The God is having a personal relationship with the man. Thus, foreknowledge is active, it is more than foreseen faith.

6. The logical steps in the God's election is as follows: (a) In the first beginning, the God has provided all men the sufficient ability to accept the Gospel. (b) And then, some men will accept the Gospel while other men will reject the Gospel by their own free will. (c) The God elected all those whom He foresaw would respond favorably. (d) The God has entered a personal relationship with the elect and has provided personal care and eternal security to them. (e) The God still has the sovereignty to elect the other sinful men in order to achieve His Eternal Plan. Therefore, the whole election process is both "man is choosing God" and "God is choosing man."

7. The doctrine of election retains the sovereignty of God. He can determine to save whomsoever He will, therefore it is valid for Christians to pray to God for the Salvation of others. We recognize a mystery in God's sovereign working in the free will of man.

8. Christ died for all (1 Timothy 2:6; 4:10; Hebrews 2:9; 2 Peter 2:1; 1 John 2:2; 4:14). Scriptures teach unlimited atonement (John 1:29; 3:16; 1 Timothy 2:6; Hebrews 2:9). Man remains responsible for rejecting the atonement. It is available to all, but man willfully turns aside from it. That some men reject it, limits the effectiveness of it, but not its availability.

9. The outcome of election (glorification) is certain. God guarantees this outcome by calling and justifying those whom He has predestined. The "call" is always effective as it always produces belief.

10. Election is not arbitrary favoritism by God. We should apply the doctrine of election to the saved alone. Why do some go to hell? It is because they reject the truth of the Gospel provided to save them.

11. Election doesn't make us mere robots without responsibility for decisions. No one is really "programmed." Those ultimately lost are responsible for their own choices. The God has already endured them and has provided the Gospel for them. They first hardened their own hearts to reject the truth of the Gospel provided to save them, therefore they are deserved to go to hell.

12. The non-elect do not or will not turn to God and be saved. They harden themselves.

13. The God's call is irresistible from the divine sense (as the God is Almighty) but He allows human beings to resist His call. God invites human beings to respond His call to Salvation but He will not force any men to accept His call. It doesn't mean that the God is not powerful enough. It is simply because the God respects the free will of men.

In summary, in treating election and calling as the application of Christ's redemption, we have observed the following order. God decreed:

1. to create man;

2. to permit the fall;

3. to provide in Christ redemption sufficient for all;

4. to elect some to Salvation; and

5. to send the Holy Spirit to secure the acceptance of redemption on the part of the elect.

In addition, I believe that the logical steps in the God's election is as follows:

1. In the first beginning, the God has provided all men the sufficient ability (i.e. prevenient grace) to accept the Gospel.

2. And then, some men will accept the Gospel while other men will reject the Gospel by their own free will.

3. In general, God elected all those whom He foresaw would respond favorably (i.e. election dependent upon divine foreknowledge).

4. God has entered a personal relationship with the elect and has provided personal care and eternal security to them.

5. In some cases, God still has the sovereignty to elect the other sinful men in order to achieve His Eternal Plan (i.e. election is of no foreseen merit).

Therefore, based on God's wise and holy counsel, the whole election process is both "man is choosing God" and "God is choosing man."

7. REFERENCES AND RECOMMENDATION FOR FURTHER STUDY

1. Lectures in Systematic Theology, Chapters XXI and XXVIII, Eerdmans, Grand Rapids, 1992 Edition, by Henry C. Thiessen.

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