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Pamphlet, Entrusted Deposit Series, 10.5-Point Type
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Introduction
“According as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love: Having predestinated us unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will” (Eph. 1:4-5). In this verse we have the truth of election and predestination presented simply and concisely. Nevertheless, this teaching is a source of considerable difficulty to many, so much so, that it is widely rejected or reinterpreted.
To be sure that we are speaking a common language, we must be clear as to a few Biblical terms. Election connects with being chosen; those who have been chosen are called the elect. This word occurs in various contexts and is not limited to this present dispensation. Predestination, on the other hand, speaks of what we have been chosen for—the destiny that God has in view. God’s calling is that which, in time, brings it all about; it is the call of God, which, through the Spirit’s power, is heard by God’s elect.
Some of the difficulties that one may have with election and predestination can be set aside if we simply acknowledge that God is ultimately free to act as He chooses. He is sovereign. Nebuchadnezzar expresses the sovereignty of God in this fashion: “All the inhabitants of the earth are reputed as nothing: and He doeth according to His will in the army of heaven, and among the inhabitants of the earth: and none can stay His hand, or say unto Him, What doest Thou?” (Dan. 4:35). That being said, when God acts, we can be assured that it is in accordance with His perfect righteousness, holiness, and love; it cannot be otherwise. It is impossible for God to act in a manner inconsistent with His own nature.
When man acts, he acts according to his will. Sometimes we hear the expression free will—it is a very common thought in both philosophy and Christendom. If, by free will, one meant a will independent of God, this expression would be acceptable for we have such a will. However, when free will is spoken of, the thought is not limited to this. By free will, it will be said, we have the capacity to choose good over evil. The Word of God distinctly denies this. (By good I mean that which is pleasing to God and is consistent with His will and not the benevolent goodness which humanity is capable of practicing for its own preservation.) Truly, if we can choose to do that which is good, then there is no requirement for a Saviour. One would be expected to live by their own righteousness. Although man does not possess a free will, we should never suppose that God has predisposed man towards evil. Adam in his innocency was set in the place of all good—God saw to it that everything was good. A single commandment was given by God—not because the thing was immoral or evil; it was a question of obedience. Adam, of his own free will, made a choice. He transgressed the commandment and through his disobedience stepped outside the will of God. Adam freely chose a course of independence from God—the course mankind has been on ever since.
Nothing must be allowed to encroach upon the work of Christ. Any teaching which suggests that a man has some part in his own redemption diminishes, to some degree, the work of Christ and is to be guarded against. The supremacy and inclusive nature of the work of Christ must be upheld. Likewise, the depravity of man must not be denied. Despite the confusion as to these things, there is great peace in knowing them. Understanding that I have eternal life through the sovereign exercise of God’s will, gives me the assurance that my salvation is secure to the end. We thankfully acknowledge that the work is entirely of His own doing.