BIBLE ELECTION by M. C. W.

International Tract and Missionary Society · Oakland, California · Nov 18, 1889

FromSigns of the Times, Vol. 15, No. 44.

BIBLE ELECTION.

By M. C. W.

"Wherefore the rather, brethren, give diligence to make your calling and election sure." 2 Peter 1:10.

"ELECTION" comes from "elect," which signifies to choose. "Give diligence to make your calling and choosing sure," is what the text would read to substitute the definition for the word. Leaving for the present just what is the meaning of the above text, we can certainly conclude that election is a Bible doctrine.

It is not proposed in these articles to enter into an exhaustive examination of the subject, nor to notice every Scripture text having a bearing upon the subject. We propose to examine in the light of Scripture the strongest and most striking passages upon the doctrine, and draw therefrom, in connection with other passages, a key to the understanding of the whole.

But right here we would say that our object of inquiry does not include special election to some particular work. The election which we propose to examine is election which pertains to permanent character and eternal life. Examples of special election are frequent in both Old and New Testaments. For instance: Abraham was chosen as the one through whom the promised Seed should come. This did not mean, however, that all the rest of the world were rejected. Abraham had two sons, Ishmael and Isaac. It was necessary to choose between them as to which one should be the progenitor of Christ. Isaac was chosen. Isaac had two sons, Jacob and Esau; Jacob was chosen. Jacob had twelve sons. Judah was chosen. But this choice did not mean that the eleven unchosen ones were rejected of God, or that Judah was elected to eternal life. Judah was honored of God in the choice; he was elected for a special purpose. This election did not eternally save him and did not eternally reject others. It was a special election for a special purpose. So Jeremiah and Cyrus were chosen before they were born as instruments of God in carrying forward his work, the one chosen for a prophet (Jer. 1:5), the other as a deliverer of God's people (Isa. 45:1-4); but this election was to their work and office, not to eternal life. Many other examples might be cited, but these are sufficient. It is election to eternal life which we more especially wish to consider. The Arminians have held to conditional salvation, and have endeavored to harmonize their views of the free and resistible grace of God with those texts which speak of election. On the other hand, Calvinists have insisted on the doctrine of unconditional election, and have endeavored to harmonize their teaching with the texts which speak of God's free grace. Their theory may be given in their own words, from the Presbyterian (Westminster) "Confession of Faith," as follows:—

"By the decree of God, for the manifestation of his glory, some men and some angels are predestinated to everlasting life, and others foreordained to everlasting death.

"These angels and men, thus predestinated and foreordained, are particularly and unchangeably designed; and their number is so certain and definite that it cannot be either increased or diminished."

1. Now it is true that the Bible does teach election and predestination from the beginning. A few expressions will make this clear:—

"Elect according to the foreknowledge of God" (1 Peter 1:2); "shall deceive the very elect" (Matt. 24:24); "according as he [God] hath chosen us in him [Christ] before the foundation of the world;" "having predestinated us unto the adoption of children by Jesus Christ to himself;" "in whom also we have obtained an inheritance, being predestinated" (Eph. 1:4, 5, 11); "because God hath from the beginning chosen you" (2 Thess. 2:13); "whose names were not written in the book of life from the foundation of the world" (Rev. 17:8).

The above are the strongest expressions which can be found in the word of God. The last one implies

that some names were written in the book of life from the foundation of the world. From such plain and unequivocal texts, it is certain that the Bible teaches election. One can safely take on this point as strong ground as the most ultra-Calvinist.

2. It is true that the Bible teaches the doctrine of free and universal grace, as the following passages show:—

"Look unto Me, and be ye saved, all the ends of the earth." Isa. 45:22. "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." John 3:16. "And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely." Rev. 22:17. "For whosoever shall call upon the name of the Lord shall be saved." Rom. 10:13.

Certainly, nothing could be more plainly and positively declared than that salvation is free to all who will accept it. God offers it to all alike; for he is "no respecter of persons." He does not offer that which is impossible; he does not tantalize his creatures by impossible invitations. His commands are to all, his promises are to all. Every command is an implied promise that God will give power to perform the duty.

3. It is true that the Bible teaches free-will, or the power of choice. One or two passages will be sufficient to show this:—

"I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing; therefore choose life, that both thou and thy seed may live." Deut. 30:19. "For that they hated knowledge, and did not choose the fear of the Lord." Prov. 1:29. "I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear; but they did evil before mine eyes, and chose that in which I delighted not." Isa. 66:4.

God has thrown around every responsible individual on the face of the earth a circle sacred to that individual alone, which even Deity will not enter in order to compel choice or obedience. God will warn and entreat; he will surround with heavenly influences, that he may draw the soul to himself; but he will not compel; he will not destroy man's free choice, or free-will. This awful, solemn prerogative of choosing between the issues of eternity rests with man.

Here, then, we have these three great truths over which there has been such conflict through the centuries past, namely, election from the beginning, free salvation freely and impartially offered to all, and man's absolute free-will. Each and all are taught in the word of God; that word is truth, and therefore is consistent with itself. These doctrines agree with each other and the other parts of the word of God, each adding strength and beauty to the others. What is the doctrine of Bible election? This we will endeavor to answer in the future. M. C. W.