Featured Election before Time?

Reformed Theology makes two assertions concerning their doctrine of Election before Time, first that God chose a particular number of foreseen individuals before creation to be the recipients of His salvation, and two, God chose the foreseen individuals because it pleased Him to do so, but not because of any foreseen characteristic or belief of the selected individuals.

These assertions are mistaken teachings. But what are the actual teachings concerning election found in the Bible?

First, Election is a sound doctrine, and so the argument that the Bible does not teach election is also a false teaching. However, to support or refute the Reformed Theology premise of Unconditional Election unto Salvation before time, passages that address God’s election of groups or individuals for other purposes are not best evidence.

Second, an Election taught in scripture is the Old Covenant election of Israel, a corporate election, and while this election is a valid teaching, it is not the only election taught in scripture.

And the third misconstrued view of election is that God elected foreseen individuals based on their foreseen faith.

This also misses the mark, but it does not miss the mark because God Almighty is unwilling to enter into covenants with men. God tells us what He desires, and tells us the consequence if we obey or if we disobey. This does not make God’s plans and actions the result of our actions, but rather God’s actions toward us no matter if we obey or disobey are consistent with God’s purpose and plan. He sets before us a choice between life and death, and exhorts us to choose life. No, the premise misses the mark because God chooses us individually after we have lived without mercy, after we have lived not as a chosen people (1 Peter 2:9-10), so God’s individual election is based on accepting our existing faith (Romans 4:4-5), not foreseen faith.

Before we delve into the biblical support for the Reformed doctrine of Unconditional Election before time, let’s pause and identify the scriptural references to Election doctrine of all kinds. In the Old Testament, the Hebrew word (transliterated) “bahiyr” appears 13 times. Here are the references:

2 Samuel 21:6 uses the term to identify King Saul as God’s “chosen one.” This election is of an individual but not unto salvation in accordance with the New Covenant.

1 Chronicles 16:13 uses the term to identify the seeds or descendents of Jacob as His “chosen ones.” This election is the corporate election of the Old Covenant and not our individual election in accordance with the New Covenant.

Psalm 89:3 uses the term to identify the corporate election of the Old Covenant and not our individual election in accordance with the New Covenant.

Psalm 105:6 uses the term to identify the corporate election of the Old Covenant and not our individual election in accordance with the New Covenant.

Psalm 105:43 uses the term to identify the corporate election of those He brought out of Egypt, “His chosen ones.”

Psalm 106:5 uses the term to identify the corporate election of the Nation of Israel, and not our individual election in accordance with the New Covenant.

Psalm 106:23 uses the term to identify Moses as God’s “chosen one,” and not our individual election in accordance with the New Covenant.

Isaiah 42:1 uses the term to identify God’s Servant, and according to Matthew 12:15-21 is a reference to Christ Jesus.

Isaiah 43:20 uses the term to identify the corporate election of the Nation of Israel, and not our individual election in accordance with the New Covenant.

Isaiah 45:4 uses the term to identify the corporate election of the Nation of Israel, and not our individual election in accordance with the New Covenant.

Isaiah 65:9 uses the term to identify the corporate election of the Nation of Israel, and not our individual election in accordance with the New Covenant.

Isaiah 65:15 uses the term to identify the corporate election of the Nation of Israel, and not our individual election in accordance with the New Covenant.

Isaiah 65:22 uses the term to identify the corporate election of the Nation of Israel and not our individual election in accordance with the New Covenant.

In summary, the Old Testament Election’s provide illustrations of God choosing individuals according to His purpose and choosing the descendents of Abraham, Isaac and Jacob as His chosen nation. But most important, Isaiah 42:1 refers to Christ as God’s chosen One, and thus refers to His election before time.

However election in accordance with the New Covenant is foreshadowed in the Old Testament, so lets look at some of these verses.

Psalm 65:4 says some are blessed because they are chosen by God to be brought near to God, and to dwell in God’s courts. This certainly mirrors the idea of being spiritually placed “in Christ” and thus receiving the blessings of being “in Christ” which include spiritually being in God’s heavenly places (courts) and being made alive together with Christ (brought near).

Jeremiah 31:31 says God will make a new covenant with the house of Israel and the house of Judah. These “houses’ are made up of individuals who believe in God and believe in God’s promises, and so the New Covenant is with individual believers. Paul teaches in Galatians chapter 3 that even Gentile believers that belong to Christ become “in Christ” children of the promise .

Turning now to the New Testament, the Greek words (transliterated) “ekleklos” and “ekloge” appear a total of 30 times and are translated “chosen,” “elect” or “election.”

Matthew 22:14 uses the term to identify that while many are called or invited, few are “chosen.” The idea is that while some might be willing to come to Christ based on hearing the invite, not everyone is “chosen” because not everyone’s heart fully trusts in Christ.

Matthew 24:22 uses the term to identify that the tribulation of end times will be cut short for the sake of those chosen by God who are alive at the time.

Matthew 24:24 uses the term to identify during end times, false Christs and false prophets will show great signs and wonders sufficient to deceive even the “elect” living at the time, if possible.

Matthew 24:31 uses the term to identify that at Christ’s second coming, His angels will gather the “elect” from wherever they are. Thus the “elect” of the New Covenant belong to Christ.

Mark 13:20, 22 and 27 mirror the Matthew 24 usages.

Luke 18:7 uses the term to identify that God will give justice to His “elect” who cry to Him day and night. The idea here is that after we are in Christ, Christ intercedes for us, and thus we can confidently approach the throne of grace.

Luke 23:35 uses the term to identify that Jesus is the “Chosen One” of God, the Christ.

Acts 9:15 uses the term to identify that Paul was God’s “chosen” instrument to bear His name before Gentiles, Kings, and the sons of Israel.

Romans 8:33 uses the term to identify that the “elect” are “in Christ” and therefore holy and blameless, so that no charge can be brought because we are justified by God Almighty.

Romans 11:5 uses the term to identify that a remnant has come to be according to God’s gracious choice, indicating that the choice that produced the remnant occurred in the present.

Romans 11:7 uses the term to identify that while the blood descendants of Abraham, Isaac and Jacob (the Jews) were seeking to obtain the fulfillment of the promises of God, only those whose heart was committed to God were chosen and the rest hardened.

Romans 16:13 uses the term to identify that Rufus was a choice man in the Lord, signifying not only that Rufus had been chosen and placed spiritually in the Lord, but also he was a faithful and diligent servant, thus a choice servant.

Colossians 3:12 uses the term to identify that the Colossians had been chosen of God, and therefore as someone predestined to be conformed to the image of Christ, they should put on a heart of compassion, humility and patience.

1 Thessalonians 1:4 uses the term to identify that Paul knows that God chose them, because He personally witnessed their conversion. This verse is directly applicable to God’s election of individuals to salvation in accordance with the New Covenant.

1 Timothy 5:21 uses the term to identify that angels affiliated with Christ, the Chosen One, are referred to as chosen angels.

2 Timothy 2:10 uses the term to identify that Paul endures all things for the sake of those who are chosen, so that they also may obtain the salvation which is in Christ Jesus and with it, eternal glory. The idea here is that Paul plants and waters, enduring all sorts of hardships, for the sake of those whose faith, nurtured by Paul, God accepts and credits as righteousness for the purpose of salvation and eternal glory in Christ Jesus.

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Titus 1:1 uses the term to identify that Paul is a bondservant of Christ because his ministry is for the faith of those chosen by God.

1 Peter 1:1 uses the term to identify that the people living at the time had been chosen by God according to His foreknown plan by means of being set apart by the Holy Spirit, after having believed in Christ, who is called Truth.

1 Peter 1:20 uses the term to identify that Jesus was chosen as the Christ before the foundation of the world, and therefore God has known this from before the foundation of the world.

1 Peter 2:4 uses the term to identify that Jesus is choice and precious in the sight of God. Paul’s description of Rufus mirrors this usage by Peter concerning Christ.

1 Peter 2:9 uses the term to identify that we were once not a chosen people, and therefore we once lived without mercy, but now we are God’s chosen people, and we have obtained mercy.

2 John 1:1uses the term to identify that either a particular lady, or figuratively the local church being addressed was chosen by God.

2 John 1:13 uses the term to identify that either another lady with John or figuratively the local church with which John was fellowshipping at the time of writing

Revelation 17:14 uses the term to identify that those gathered by Christ at His second coming are the called and chosen and faithful, clearly indicating born again believers were first invited, then chosen based on responding to the invitation, then faithful serve our Lord, demonstrating our faith by our works.

Now, having provided snippets of the passages that address God’s election according to the New Covenant, lets revisit the Reformed Theology false premises, (1) that God elected before the foundation of the world, a particular group of foreseen individuals, and (2) God chose the foreseen individuals because it pleased Him to do so, and not because of any foreseen characteristic or belief of the selected individuals.

Because of limited time, lets just review some of the supposed support for these false teachings. Firstly does Psalm 65:4 address when God chooses individuals and causes them to be united with Him? No. Does Jeremiah 1:5 say when Jeremiah was chosen? Yes, before God formed him in the womb. Does this point toward before conception or simply during the 9-month period of going from an unformed but fertilized human egg, to a full term baby ready to be born? Because of the parallel construction of Jeremiah 1:5, with the second clause pointing to the period of development, the period of development is the most sound exegetical position. Thus this verse does not support individual election before the foundation of the world.

Next does Acts 13:48 say that God foreordained His chosen ones to believe the gospel? Nope. It says that when the Gentiles heard that the promise of salvation was for them and not just for the Jews, they rejoiced and accepted Paul’s presentation of the gospel, and submitted to his direction, and as many as had been appointed to eternal life believed. Thus the phrase appointed to eternal life refers to the Gentiles agreeing to the conditions laid out by Paul, and thus they were appointed to eternal life. Compare with the contrasting verse, Acts 13:46. Note that the Jews were not appointed because they rejected the gospel, but the Gentiles were appointed because they accepted the conditions laid out for eternal life, and therefore they believed in our Lord Jesus Christ.

Next does Ephesians 1:4-5 say that God chose us as foreseen individuals before the foundation of the world? Nope. It says that among the spiritual blessings given to us who are “in Christ” is the grace granted us “in Christ” that comes from the Word being chosen as the Lamb of God before the foundation of the world. Thus, when we are spiritually “in Christ” we share in His election. Therefore “He chose us in Him before the foundation of the world” because the redeemed were chosen corporately as a consequence of Christ being chosen as Redeemer.

And finally does 2 Thessalonians 2:13 support the idea that we were chosen individually before the foundation of the world? Nope, it says we were chosen from the beginning, and therefore even if the “beginning” has the creation week in view, rather than the inauguration of the New Covenant, which is what the “beginning” actually refers to, it still nullifies the idea we were chosen individually before the foundation of the world or before the beginning, or from all eternity.

Were the names written in the Lamb’s book of life written in simultaneously with God decreeing His chosen ones before the foundation of the world? Nope, Revelation 13:8 and 17:8 say names were not entered (implying the names of the chosen were entered) from the foundation of the world which refers to the period starting with the creation week of Genesis 1, and extending to the end of the ages of Revelation 20.

In summary, the very passages used to support election of foreseen individuals before the foundation of the world, either do not address the timing, or are equivocal, such that an alternate understanding of the passages is equally as logical, or in the case of the last three, actually demonstrate that the premise is invalid.

Turning now to the second false premise, that God chose the foreseen individuals because it pleased Him to do so, but not because of any foreseen characteristic or belief of the selected individuals, lets review the supposed supporting passages.

Does Romans 9:10-13 support being chosen before the foundation of the world, or being chosen as less than fully formed children existing in Rebekah’s womb? The most sound inference is that they were chosen as existent pre-born children, see verse 10. Were they chosen according to the New Covenant for salvation? Nope. The fallacy of trying to support the Reformed Theology premise of Unconditional Election before time with this passage is the fallacy of proving “A” (chosen without regard to their characteristics or beliefs) and then asserting “B” has been proven (that God chooses those He puts spiritually “in Christ” also without regard to their faith or love of God.) And while the babies had done nothing good or bad, the choice was based on the age characteristic so the older would serve the younger. Also note that God’s choosing of Jacob for one purpose, and His choosing of Esau for another purpose demonstrates that it is satisfying God’s purpose that dictates His choice according to His pleasure, and so if God desires to have mercy on those who love Him, “God’s purpose according to His choice would stand, not because of works but because of Him who calls.”

Thus we are chosen by God, and we do not elect ourselves to eternal glory. We obtain mercy according to God’s gracious choice, and not by our will or works, Romans 9:16. But God can have mercy on whom He has mercy including those who believe in His Son with all their heart.

And so, at the end of the day, the biblical support offered for the two false premises of Reformed Theology, actually demonstrate both premises are invalid. The Election of Ephesians 1:4 refers to our corporate election before time, as a consequence of God choosing His Redeemer before time, thus we were chosen in Him before the foundation of the world. On the other hand, 2 Thessalonians 2:13 teaches we were chosen individually during our lifetime by God setting us apart in Christ, the sanctification by the Spirit, and making His election based on Him crediting our faith as righteousness, thus through faith in the truth.

 

Thanks but the explaining is all done by God through His word, I just referenced His revelation. We are not only to study His word, but we are to reason together for steel sharpens steel.

 

Hi BaptistJG, thanks for trying to decipher my view of Election.

Our faith is more than just our choice to accept or receive the gospel of Christ. The finished product, what we made our own, what we believe from our heart, is in view. It is God who credits our faith, as flawed as it may be, as righteousness or not. Those in Matthew 7 who said, Lord, Lord were not set apart through faith in the truth, for Jesus said, I never knew you, meaning you were never given to me, set apart in Me.

Referring to "our elected nature" I assume you mean our born again nature, after we are put spiritually "in Christ" undergo the circumcision of Christ, and arise in Christ a new creation.

So we do not decide to "receive" our elected nature, we decide to believe and follow Christ with all our heart, mind and sole. Whether or not God accepts our flawed faith is up to Him. Romans 9:16, it does not depend on the man that wills or the man that runs (i.e. does works) but on God who has mercy upon whom He chooses.

1) Yes we must come to the realization that we are sinners, condemned to Hades and Gehenna.

2) Yes we must come to the realization that nothing we can do, can save us, all our works of righteousness are as filthy rags.

3) Yes we must believe in God and His justice before we can believe in Christ Jesus as our means of reconciliation with God.

4) Yes we must humble ourselves before our Lord and Savior, knowing we are wretched sinners worthy of damnation, seeking God's mercy through trust and not works, in Christ Jesus.

If we do, God is faithful to keep His word and keep His promise to those who love Him, James 2:5.

 

Yes Doctrine causes Confusion

1) I would guess that there are some who believe they are serving Jesus, like those of Matthew 7:21-23. But Paul tells us when we consider if we are of the faith, that our own hearts will convict us. Jesus does not want part of us, He does not want hypocrites, or folks who are white-washed on the outside but out for themselves on the inside.

2) God sets the standard of acceptance, and it is not having all our ducks in a row theologically, it is having a love for Christ and a love for the lost in our hearts. Remember the story of Peter and Jesus in John Chapter 21. Jesus asks Peter if he loves (agape=sacrificial love) Him, and Peter answers I love (philo=affectionate brotherly love). Jesus asks Peter again and gets the same answer, falling short of the high standard. But then, when Christ asks Peter for the third time, He says, "Do you love (philo) Me? Feed my sheep. We do not start out willing to put our hands out and go where we do not want to go (die upside down on a cross) but with the love of Christ in our hearts, all we can muster, Jesus will take us and begin a good work in us.

3) Your view sounds Calvinistic? Yes, but it is biblical. The TULI of the TULIP are mistaken doctrines. But on the other hand automatic salvation when we profess Christ is also a mistaken doctrine. We do not put ourselves in Christ based on us believing to whatever degree we do; it is God who credits our faith as righteousness or not, for He knows our hearts. Romans 4:4-5,24. God chooses us for salvation through faith in the truth. It is His action based on His assessment. 2 Thessalonians 2:13.

 

Hi BaptistJG,

1) Yes, the folks of Matthew 7:21-23 claimed to believe, yet practiced lawlessness. Pretty sure folks do not practice lawlessness without being aware they are not faithfully serving Christ. Paul's teachings are not sketchy, 2 Corinthians 13:5. The heart being deceitful speaks of us deceiving ourselves, i.e. right in our own eyes, but God's word is dynamic and cuts right through the bunk, do you love others like you love yourself. Do you love Christ more than anything. We know the answers. If you are not striving to be more Christ-like, it is not a good sign.

2) You need to read not only the first post, but post #2 as well. The election before time, Ephesians 1:4 says God chose us in Him before the foundation of the world. It does not say whether this election was individual, i.e. of foreseen individuals, with or without foreseen faith, the Calvinism and Arminianism views, or corporate, the target group of God's redemption plan. Because our individual election for salvation occurs during our lifetime through faith in the truth, 2 Thessalonians 2:13, then the Ephesians 1:4 election must be corporate. Otherwise you have God choosing us individually twice. Not rational.

3) Sorry but I cannot follow your reasoning to Limited Atonement. I assume you are talking about the "L" of the TULIP which is mistaken doctrine. Does God desire all men to be saved? Yes. Did Christ lay down His life as a ransom for all? Yes. Did Christ become the propitiation or means of salvation for the whole world? Yes. Therefore Christ died for all men. The corporate election is not an individual election, thus it does not select some individuals for salvation and leave others out, i.e. a limited election. The target group is comprised of "whoever believes in Him." Thus when God chooses individuals during their lifetime and puts them in Christ, they (including us) are blessed to become part of the corporately elected group in Christ, the redeemed by the Redeemer. When God chose His Redeemer, His lamb of God, before the foundation of the world (1 Peter 1:19-20) He corporately chose whoever His Redeemer would redeem, thus He chose us in Him before the foundation of the world, Ephesians 1:4.

4) No we cannot use our profession, the second soil of Matthew 13:1-23 professed belief but fell away. When we give our testimony, we stress our "changed life." There should be a radical change, not in our outward behavior, but in what feels Christ-like inside. Do we want to exhibit the fruit of the Spirit or do we think it is ok to treat others with malice? Trust me, if you are really wheat, and not a tare, your life will change. God has started a good work in you. You will want to be caring, thoughtful, one who builds up the body of Christ, and not a blowhard tearing others down.

5) Discipleship programs, and even a book on discipleship, are needed to ground you in sound doctrine. Something published and recommended by your Pastor. Remember this, Jesus does not judge you on whether you know the right doctrines, He judges you as a good and faithful servant by your love for the least of His.

God Bless

 

Folks, disregard post 14, it references no scripture, asserts the opposite of scripture and its last point completely misreads my post. Calvinists have nothing to support their mistaken doctrines, so they make general statements, like oh that is wrong. LOL