Basic HTML Version
105
election itself. This is impossible, since He is Himself an object of predestination and election,
and because, when He took His mediatorial work upon Him in the Counsel of Redemption,
there was already a fixed number that was given unto Him. Election logically precedes the
Counsel of Peace. The elective love of God precedes the sending of the Son, John 3:16; Rom.
5:8; II Tim. 1:9; I John 4:9. By saying that the decree of election originates in the divine good
pleasure the idea is also excluded that it is determined by anything in man, such as foreseen
faith or good works, Rom. 9:11; II Tim. 1:9. (2) It is immutable, and therefore renders the
salvation of the elect certain. God realizes the decree of election by His own efficiency, by the
saving work which He accomplishes in Jesus Christ. It is His purpose that certain individuals
should believe and persevere unto the end, and He secures this result by the objective work of
Christ and the subjective operations of the Holy Spirit, Rom. 8:29,30; 11:29; II Tim. 2:19. It is the
firm foundation of God which standeth, “having this seal, The Lord knoweth them that are His.”
And as such it is the source of rich comfort for all believers. Their final salvation does not
depend on their uncertain obedience, but has its guarantee in the unchangeable purpose of
God. (3) It is eternal, that is, from eternity. This divine election should never be identified with
any temporal selection, whether it be for the enjoyment of the special grace of God in this life,
for special privileges and responsible services, or for the inheritance of glory hereafter, but
must be regarded as eternal, Rom. 8:29,30; Eph. 1:4,5. (4) It is unconditional. Election does not
in any way depend on the foreseen faith or good works of man, as the Arminians teach, but
exclusively on the sovereign good pleasure of God, who is also the originator of faith and good
works, Rom. 9:11; Acts 13:48; II Tim. 1:9; I Pet. 1:2. Since all men are sinners and have forfeited
the blessings of God, there is no basis for such a distinction in them; and since even the faith
and good works of the believers are the fruit of the grace of God, Eph. 2:8,10; II Tim. 2:21, even
these, as foreseen by God, could not furnish such a basis. (5) It is irresistible. This does not
mean that man cannot oppose its execution to a certain degree, but it does mean that his
opposition will not prevail. Neither does it mean that God in the execution of His decree
overpowers the human will in a manner which is inconsistent with man’s free agency. It does
mean, however, that God can and does exert such an influence on the human spirit as to make
it willing, Ps. 110:3; Phil. 2:13. (6) It is not chargeable with injustice. The fact that God favors
some and passes by others, does not warrant the charge that He is guilty of injustice. We can
speak of injustice only when one party has a claim on another. If God owed the forgiveness of
sin and eternal life to all men, it would be an injustice if He saved only a limited number of
them. But the sinner has absolutely no right or claim on the blessings which flow from divine
election. As a matter of fact he has forfeited these blessings. Not only have we no right to call
God to account for electing some and passing others by, but we must admit that He would have
been perfectly just, if He had not saved any, Matt. 20:14,15; Rom. 9:14,15.