p. 222 | Justification by Faith

Seventh-day Adventist Missionary Society · Oakland, California · May 17, 1883

Justification by Faith.

WHAT bearing has the doctrine of election on the position we have taken on justification by faith? Can our position be shown to be in harmony with the declarations of Scripture concerning election? This is an interesting point, and we will try to show that there is harmony between the two.

We think that there is existing great misapprehension as to the nature of election as it is taught in the Scriptures. It is certainly different from election as it is usually considered in civil, and especially republican, Governments. Officers are obtained in earthly Governments in different manners, usually by election or by inheritance. Victoria holds her position of Queen of England by inheritance; she was not elected to it. Mr. Arthur holds his office of President by election; he did not inherit it. And so it is in all manner of tenures. But these unite in the gospel system. The saints are elected to eternal life; they are also heirs of salvation. They are elected to salvation; they are also heirs of salvation—it is their inheritance. They are elected unto an inheritance.

A friend with whom we used to hold converse was in the practice of quoting to us Eph. 1:4: "He hath chosen us in him before the foundation of the world." This he constantly repeated as a certain off-set to any argument which might be produced to show that we had control of our own destiny.

And have we any control of our final destiny? What does the term probation imply but a trial of our faith, our patience, our endurance? But if we were chosen, elected, personally and unconditionally before the foundation of the world, then we cannot possibly have any control of our own destiny. As far as our final salvation is concerned we are not free agents in any sense of the term; we are not on probation in fact; we can have no power of choice in the matter. And then if any can discover any sense in Peter's injunction to "make your calling and election sure," they have discernment far beyond ours, for we cannot. Our idea of Eph. 1:4 is this: We are by nature the children of wrath, even as others. In our natural state we are carnally minded—in a state of enmity to God. Naturally we are not Christians, not in Christ; we become his only by repentance and faith. But we are chosen in Christ; not out of Christ; and not in ourselves. If we are chosen while we are children of wrath, in a state of enmity against God, we are not chosen in him in the sense which is usually attached to that expression. How, then, shall it be understood? Let us use an illustration on this point also.

Suppose our Constitution had provided that the first President of the United States should be elected, and that the office should thenceforward descend to the son of the one who was elected, and so on by succession to the legal heir of each President. George Washington was elected, but having no son to succeed him he adopts the son of Richard Roe, whose final succession, however, is upon the condition of his faithfully discharging certain specified duties. At the death of George Washington he comes to take the oath of office; but his claim is disputed. Certain electors say: "We did not vote for you. By what authority do you assert a right to the office?" "According to a provision in the Constitution I was elected in the election of George Washington. Being his adopted son I inherited the office from him. When you voted, you voted for George Washington and through him for his legal successor. I am his legal successor, and therefore I was elected in him, when I was yet unknown to you. When he adopted me he made me an heir to the highest place in the Government, and held my election sure by faithfully discharging the duties imposed upon me."

Such a case as this is possible in every particular, in an earthly Government. And this meets the requirements of the Scriptures in every particular. Of Christ, the Father says: "Behold my servant, whom I uphold; mine elect, in whom my soul delighteth." Isa. 42:1. And again: "Behold, I lay in Sion, a chief cornerstone, elect, precious." 1 Pet. 2:6. His election was a personal election. Ours is through his; and it avails us personally when we are "in him," and it is made sure if we abide in him; otherwise we are taken away; cast forth as fruitless, withered branches. They who are lost "received not the love of the truth that they might be saved." While they who are saved, the Lord's elect, are "from the beginning chosen to salvation through sanctification of the Spirit and belief of the truth." 2 Thess. 2:10, 13. Without belief of the truth we are without hope and without Christ. In such a condition we are not the chosen or elect of God. But, it may be asked, are there no exceptions to these declarations of the methods in the Divine Government?

There are, as there are to very many of the general statements of the Scriptures. Nothing appears more evident than that "it is appointed unto man once to die," yet two men have been excepted already, and the entire last generation of Christians will be excepted. 1 Cor. 15:51, 52; 1 Thess. 4:15-17. We have a few instances on record of God having shown special favor to individuals who were possessed of great honesty and integrity of purpose, even before they came to the knowledge of the faith. Such a man was Saul of Tarsus. From his own relation of his conversion we learn that he had never seen the Lord previous to his ascension to be a Prince and Saviour; he was very zealous of the religion of his fathers, which, he knew from the Scriptures, was the truth from Heaven. From the highest officials of the church he had imbibed prejudices against what was considered a profane innovation. His integrity, his unselfishness, his zeal, well fitted him for the position unto which he was chosen. And so with Cornelius. It was said by the angel that it was because of his unusual integrity, his faithfulness in walking in all the light that he had, that the Lord resorted to unusual methods to lead him in the way of salvation. And so the Lord has acted toward all our race in giving his Son to die for us in our blindness and willfulness. It is of the Lord's mercy alone that any are saved.

And yet even such cases as those we have instanced are not as really exceptions to the principles we have laid down as may at first appear. By unusual methods the truth was brought to their understanding, but their ultimate salvation depended entirely on their acceptance of and obedience to the truth. Paul, notwithstanding the great grace bestowed upon him, well understood the necessity of "patient continuance in well doing" in order that he might inherit eternal life; he knew that watchfulness and faithfulness were necessary on his part lest while he had preached to others, he himself should be a castaway. 1 Cor. 9:27. There is no hint in any of his writings that his case, or that of any others, was or will finally be decided without regard to his or their own choice and action.

In addition to those instances given to prove that human actions are contingent and subject to the power of choice, and are not fixed of necessity, we quote 1 Sam. 23:9-13, David's inquiry of the Lord, with the answer, and the subsequent event:—

"And David knew that Saul secretly practiced mischief against him; and he said to Abiathar the priest, Bring hither the ephod. Then said David, O Lord God of Israel, thy servant hath certainly heard that Saul seeketh to come to Keilah, to destroy the city for my sake. Will the men of Keilah deliver me into his hand? will Saul come down, as thy servant hath heard? O Lord God of Israel, I beseech thee, tell thy servant. And the Lord said, He will come down. Then said David, Will the men of Keilah deliver me and my men into the hand of Saul? And the Lord said, They will deliver thee up."

"Then David and his men, which were about six hundred, arose and departed out of Keilah, and went whithersoever they could go. And it was told Saul that David was escaped from Keilah, and he forebore to go forth."

The meaning is evident. If David had remained Saul would have gone down; and if Saul had gone down, the men of Keilah would have delivered David into his hand. The condition was implied when the Lord said, He will come down, and, They will deliver thee up. For the answer was positive in its terms; but Saul did not go down. The Lord does not determine events that man has not the power of choice and control of his own destiny. On any other hypothesis, not man, is responsible for all existing evil, and for the final destruction of so large a part of the human race.