Eph1..Elected In Him/Preterition...those passed by

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Eph.1:
3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:

4 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:

5 Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,

6 To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.

7 In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;

8 Wherein he hath abounded toward us in all wisdom and prudence;

9 Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:

Many like to mention Calvin without actually reading what he thought, what he wrote, unless they read an out of context quote, so we might paste a few of his actual thoughts in a positive way.

[In short, we have to note here that we shall never know where our salvation comes from till we have lifted up our minds to God’s eternal counsel by which he has chosen whom he pleased and left the remainder in their confusion and ruin. Now then it is no marvel that some men think this doctrine to be strange and hard, for it does not fit in at all with man’s natural understanding.]

{But, at the same time, let us also remember that in our own understanding there is nothing but vanity and that we must not measure God by our own yardstick, and that it is too excessive a presumption to impose law upon God so that it would not be lawful for him to do anything but that which we could conceive and which might seem just in our eyes. The matter here, therefore, concerns the reverencing of God’s secrets which are incomprehensible to us, and unless we do so, we shall never taste the principles of faith. For we know that our wisdom ought always to begin with humility, and this humility imports that we must not come weighing God’s judgments in our own balances or take it upon ourselves to be judges and arbiters of them. We must be sober because of the smallness of our minds, and since we are gross and dull, we must magnify God and say, as we are taught by the holy Scripture [Ps. 36:6], Lord, thy counsels are as a great deep, and no man is able to give an account of them. ]

 

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ibid;
[You see then that the reason why some men find this doctrine hard and irksome is because they are too much wedded to their own opinion and cannot submit themselves to God’s wisdom, to receive his sayings soberly and modestly. And truly we ought to take warning from what St. Paul says, namely, that the natural man does not understand God’s secrets but regards them as stark foolishness [I Cor. 2:14]. And why Because we are not his counsellors but must have things revealed to us by his Holy Spirit, or else we shall never know them, and we must have them in such measure as he gives them to us.]
[St. Paul speaks here of the things we know by experience, namely, that we are God’s children, that he governs us by his Holy Spirit, that he comforts us in our miseries and that he strengthens us through patience.
We should not conceive any of all these things unless we were enlightened by his Holy Spirit. How then shall we understand that which is much higher, namely, that God elected us before the creation of the world? Since the matter stands thus, let us learn to put away all that we conceive in our own brain and put it under foot, and let us be ready to receive whatever God says to us, casting away our own judgment and assuring ourselves that we cannot bring anything from our side but utter stupidity.

Thus you see what we have to bear in mind. And, in fact, we see how St. Paul exhorts us to come to the same point. ‘Who art thou, O man (he says) who contends against thy God?’ [Rom. 9:20]. After he had set down many replies we are accustomed to make, he says, ‘O man’. By the word ‘man’ he meant to make us perceive our own frailty, for we are but worms of earth and rottenness [Ps. 103:14]. Now then, what audacity it is to open our mouths to reply against God. Is it not a perverting of the whole order of nature? Is it in our power to pluck the sun out of the sky, or to take the moon between our teeth, as they say? Much less is it lawful for us to contend with God and to advance reasons for controlling his judgments which we cannot comprehend. ]

 

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[There are those who will grant this doctrine of predestination, which St. Paul treats here, to be true, for they dare not contradict the Holy Spirit, yet they would it were buried so that it might never be spoken of.

But they merely show themselves to be nothing but fools in controlling the Holy Spirit who spoke it by the prophets and apostles, and even by the mouth of God’s only Son.

For when our Lord intends to assure us of our salvation, he brings us back to this eternal election; and similarly when he intends to magnify the gift of faith, the one in the tenth chapter of John and the other in the sixth.

And therefore that kind of people come too late to put God to silence and to efface from the holy Scripture the things which are shown there. For the whole Scripture is profitable [2 Tim. 3:16]. St Paul said that of the Law and the Prophets. Therefore we may also conclude that there is nothing superfluous in the gospel, nor anything which serves no good purpose and by which we may not be edified both in faith and in the fear of God.]

 

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But this doctrine is thus contained there, and the Holy Ghost speaks it loud and clear. They must be Manichees who intend to mutilate and take away from the gospel. For what they did not like they set aside and have forged a gospel of various pieces, allowing nothing but what they themselves thought good. Now if such heretics have shown a devilish stubbornness against God in separating things which ought to be kept together in an inseparable bond, then they are also malicious and perverse who would nowadays have the doctrine of election kept silent. For they would stop the mouth of God, if it were possible, and seal his mouth whenever he utters anything they do not like.
But there are yet two more reasons which show that this doctrine must of necessity be preached, and that we reap such great profit from it that it had been much better if we had never been born than be ignorant of what St. Paul shows here. For there are two things at which we must chiefly aim and to which it is fitting for us to apply all our studies and endeavours, and they are the very sum of all the things God teaches us by the holy Scripture. The one is the magnifying of God as he deserves, and the other is the assurance of our salvation, so that we may call on him as our Father with full liberty [Rom. 8:15]. If we do not have these two things, woe to us, for there is neither faith nor religion in us. We may talk well of God, but it will be but falsehood.

 

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What shall we now gain by murmuring against him?
If any man says that then he would seem to be a respecter of persons, it is not so [Col. 3:25].
For he does not elect the rich and pass over the poor; he does not choose noble men and gentlemen rather than men of no account and low degree [I Cor. 1:26].
And therefore it cannot be said that there is any respecting of persons before God, for in choosing those that are unworthy he has respect to his own pure goodness alone. Nor does he consider whether one is more worthy than another, but he takes whom he pleases.

some have made this claim on this board.

 

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We see here that many who delight in ripping on Calvin in every other thread, cannot find anything wrong with most of what he taught when we actually look at his teachings.

God has accepted us in his well—beloved, by whose blood we have redemption, that is to say, forgiveness of sins, according to the riches of his grace, whereof he has shed abundance upon us in all wisdom and understanding by making us know the secret of his will (according to his good pleasure which he purposed in himself, in order to dispense it when the time was full come), that is to say, to gather all things together by Christ, both the things in heaven and the things on earth, in himself. - Ephesians 1:7-10 I have shown already that we cannot be loved by God, but by means of his only Son. For if the angels of heaven are not worthy to be taken for God’s children except through a head and mediator, what all become of us who do not cease daily to provoke God’s wrath by our iniquities [Isa. 59:2]. In fact, we fight against him! God, then, must of necessity look upon us in the person of his only Son, or else he is bound to hate and abhor us. In short, our sins set such a distance between God and us, that we cannot approach him without immediately feeling his majesty against us, armed, as it were, to destroy us all. But now it remains to be seen how God receives us into his favour by means of our Lord Jesus Christ.

That is what St. Paul means in adding that ‘in him we have redemption through his blood, that is to say, the forgiveness of our sins, according to the riches of God’s grace.’ Here we are first of all given to understand that the enmity which God bears us, is not in respect of our nature, but in respect of our corruption. I say it is not in respect of nature, for, since God has created us, it is certain that he cannot hate us. But since mankind is utterly marred and given over to all evil, God must needs be as a mortal enemy to us and as an adversary against us, till the remembrance of our sins is buried out of his sight. For we are worthy of eternal death till we are restored again, because God, being the fountain of all justice and righteousness, must detest the evil that he sees in us. Therefore, until such time as our sins are blotted out, it is impossible for us to hope that God should either favour or love us.

 

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The truth is that, in respect of us, God blotted out our sins of his own free goodness and shows himself altogether bountiful, and does not look for any payment for it at our hands. And, in fact, what man is able to make satisfaction for the least fault that he has committed If every one of us, therefore, should employ his whole life in making satisfaction for any one fault alone, and by that means seek to win favour at God’s hand, it is certain that such a thing far surpasses all our abilities. And therefore God must necessarily receive us to mercy without looking for any recompence or satisfaction at our hands. But, for all this, the atonement, which is freely bestowed in respect of us, cost the Son of God very dear. [I Pet. 1:19] For he found no other payment than the shedding of his own blood, so that he made himself our surety both in body and soul, and answered for us before God’s judgment to win absolution for us. Our Lord Jesus Christ (I say) entered into the work, both body and soul. For it would not have been enough for him to have suffered so cruel and ignominious a death in the sight of men, but it was necessary for him also to bear such horrible anguish in himself, as if God had become his judge, for he gave himself up in the behalf of sinners to make full satisfaction. And so you see why St. Paul has joined those two words together in this passage.

 

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But that is simply to bring to nought the ransom of which St. Paul speaks here. For there is, so to speak, an inseparable bond between these two things, namely, that God puts our sins out of his remembrance and drowns them in the depths of the sea, and, moreover, receives the payment that was offered him in the person of his only Son. Therefore we cannot obtain the one without the other. If, then, we wish to find God propitious, let us realize that we are his enemies till he has pardoned all our debts of his own free goodness, and, further, that our Lord Jesus Christ had to step in between him and us. For the sacrifice of his death serves to purchase an everlasting atonement for us, so that we must always flee to it for refuge.

 

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WHAT ELECTION IS NOT:

Not salvation, but unto salvation. 11 Thes. 2:13, 14; Eph. 1:4; Rom. 8:29, 30.

Not exclusive of means. II Thes. 2:14; Eph. 1:5, 13; II Tim. 2:10; I Pet. 1:2.

Not a respecter of persons. Rom. 9:18-24.

Fame, wealth, wisdom, position, etc., did not cause God to have respect for some and elect them (Job 34:19).

All being ungodly, none could have been saved had He not shown grace to some.

Not "salvation regardless," but unto salvation through the redemption of Christ, applied by the Spirit through the gospel. John 6:37; Rom. 10:17; I Thes. 1:4, 5; II Thes. 2:13, 14; Acts 13:48.

Not opposed to the Gospel, but the Gospel is a means in accomplishing election's purpose. (See scriptures already cited).

Not an enemy of righteousness, but through its appointed means causes those once ungodly to live godly. Eph. 1:4; I Thes. 1:4-10.

Not based on foreseen faith or works, but it produces faith and works. Rom. 9:11-16; 11:5, 6; Phil. 1:6; II Tim. 1:9; Eph. 2:8-10; Acts 13:48; I Cor. 3:5; Rom. 12:3; Eph. 4:7; Acts 5:31; II Tim. 2:25.

Does not shut the door of salvation, but opens that door for all those who come to Christ. John 6:37, 44, 63, 65; 10:9; 14:6.

Not a hindrance to gospel preaching, but assures the gospel of success. Isa. 55:11; John 10:27; 6:37, 45; 17:20, 21;A cts 15:14; 16:14; 18:27; II Tim. 2:9, 10.

Not of the Jews only. Rom. 9:24; 11:5-8, 11, 12, 25; John 11:52.

Not merely to service, but to salvation. II Thes. 2:13, 14; II Tim. 2:10.

Not fatalism, but is the work of God. I Thes. 1:4; Rom. 8:28, 30.

Does not destroy man's so-called "free will." The will of man is his desire, wish or choice. His choice is sin. John 3:19, 20; 5:40; 3:11; 2:2, 3; 4:17-19; Jer. 17-9; 13:23; etc. Man "freely" chooses sin and by God's grace the elect freely choose Christ --Ps. 65:4; 110:3; John 6:44, 65; Acts 13:48. Lazarus "freely" rotted, but at the word of Christ he "freely" came forth (John 11). So do the elect of God.

Not anti-missionary, but gives the foundation for missions. John 6:37; 17:20,21; II Tim. 2:10; Isa. 55:11; II Pet. 3:9, 15.

Does not destroy the responsibility of man. Men are responsible for whatever light they have, be it conscience (Rom. 2:15), nature (Rom. 1:19, 20), written law (Rom. 2:1727), or the gospel (Mark 16:15, 16). Man's inability to do righteousness no more frees him from responsibility than does Satan's inability to do righteousness.

Does not make God unjust. His blessing of a great number of unworthy sinners with salvation is no injustice to the rest of the unworthy sinners. If a governor pardons one convict, is it injustice to the rest? I Thes. 5:9.

Does not discourage convicted sinners, but welcomes them to Christ. "Let him that is athirst come " (Rev. 17:17). The God who convicts is the God who saves. The God who saves is the God who has elected men unto salvation. He is the same God who invites.

Does not discourage prayer. To the contrary, it drives us to God, for He it is who alone can save. True prayer is the Spirit's prompting; and thus will be in harmony with God's will. Rom. 8:26.

Not of man. Some say, "God votes, the devil votes, and man votes. " The Bible teaches that election is not of the devil and man, but "of God." I Thes. 1:4; John 10:16; I John 4:10, 19.

Not of reason, but of Revelation. At first, it does not appeal to man's reason, but when man accepts God's Word, it is seen to be the only thing that could be "reasonable." Matt. 20:15.


I am shocked that many people do not know that ELECTION is in the Bible. I am more shocked that the biblical teaching on the subject has not been discussed, taught or preached. Someone, back along the line, must have thought it important because it is in our Baptist Faith and Message.

"Election is the gracious purpose of God, according to which He regenerates, sanctifies, and glorifies sinners.. ."( Baptist Faith and Message, p. 12)

It is not only in our ARTICLES of FAITH, but we sing it in many of our hymns.... "The Church's One Foundation"- the second stanza "Elect from every nation.... "



More importantly, it is in the Bible and in this chapter on the subject I wish to make one point only, that is, EVERYONE WHO BELIEVES THE BIBLE MUST BELIEVE IN ELECTION. They may not understand what the Bible teaches about it. They may not agree as to what the Bible teaches about it, BUT, they must believe that it is in the Bible.

The words Elect - Election - Foreordination - Chosen - Foreknow and Foreknowledge demand that we believe the Bible teaches a doctrine of election, of some kind.



Scriptures where we find it:

Matthew 24:22 "And except those days should be shortened, there should no flesh be saved; but for the ELECT'S sake those days shall be shortened."

Matthew 24:24 ". . . insomuch that, if it were possible, they shall deceive the very ELECT."

Matthew 24:31 ". . . and they shall gather together HIS ELECT from the four winds . . . "

Mark 13.20, 22, 27

Romans 8.28-33 N.B. V 33 "Who shall lay anything to the charge of GOD'S ELECT? It is God that justifieth."

Romans 9:11 "For the children being not yet born, neither having done any good or evil, that the purpose of God according to ELECTION might stand, not of works, but of him that calleth. "

Romans 11:5, 7 "Even so then at this present time also there is a remnant according TO THE ELECTION OF GRACE. What then? Israel hath not obtained that which he seeketh for; but THE ELECTION hath obtained it, and the rest were blinded. "

Romans 11:28 ". . . but as touching the ELECTION, they are beloved for the fathers' sakes. "

Col. 3.12 "Put on therefore, as the ELECT of God. . ."

I Thes. 1:4 "Knowing, brethren beloved, YOUR ELECTION OF GOD."

II Thes. 2:13 ". . . because God hath from the beginning CHOSEN you to salvation . . . "

II Tim. 2:10 "Therefore I endure all things for the ELECT'S SAKES, that they may also obtain the salvation which is in Christ Jesus with eternal glory."

Titus 1 ". . . according to the faith of God's ELECT. . . "

II Peter 1:10 ". . . give diligence to make your calling and ELECTION sure . . ."

See also Isa. 42:1; 45:4; 65:9; 65:22.



These passages establish the fact that ELECTION is in the Bible. We could do the same thing with the word "chosen." Eph. 1:4; Ps. 65:4.

My only point in this chapter is to establish the fact that the Bible is full of the blessed doctrine of election.

In future chapters on this subject we will consider:

The benefits and blessings of this truth.

The encouragement it gives to evangelism.

How it insures the success of the gospel.

How it honors God and humbles man.

J.P.Boyce, Abstract of Principles

WARNING:

1. Don't make derogatory remarks about what is in the Bible whether you understand it or not.

2. Don't reject what the Bible teaches on any subject, especially if you have not studied what the Bible says about it.

3. Don't make a hobby out of any one doctrine. Although this doctrine is of vital importance, it is only one doctrine end must not be separated from all Christian truth.

4. Don't reject any doctrine because it has been abused and misused. All the key doctrines have been perverted.

 

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THE CANONS OF DORT
FIRST HEAD: DIVINE ELECTION AND REPROBATION
ARTICLES 1–18
ARTICLE 1. As all men have sinned in Adam, lie under the curse, and are deserving of eternal death, God would have done no injustice by leaving them all to perish and delivering them over to condemnation on account of sin, according to the words of the apostle: “that every mouth may be silenced and the whole world held accountable to God.” (Rom 3:19). And: “For all have sinned and fall short of the glory of God,” (Rom 3:23). And: “For the wages of sin is death.” (Rom 6:23).
ARTICLE 2. But in this the love of God was manifested, that He “sent his one and only Son into the world, that whoever believes in him shall not perish but have eternal life.” (1 John 4:9; John 3:16).
ARTICLE 3. And that men may be brought to believe, God mercifully sends the messengers of these most joyful tidings to whom He will and at what time He pleases; by whose ministry men are called to repentance and faith in Christ crucified. “How, then, can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them? And how can they preach unless they are sent?” (Rom 10:14–15).
ARTICLE 4. The wrath of God abides upon those who believe not this gospel. But such as receive it and embrace Jesus the Savior by a true and living faith are by Him delivered from the wrath of God and from destruction, and have the gift of eternal life conferred upon them.
ARTICLE 5. The cause or guilt of this unbelief as well as of all other sins is no wise in God, but in man himself; whereas faith in Jesus Christ and salvation through Him is the free gift of God, as it is written: “For it is by grace you have been saved, through faith––and this not from yourselves, it is the gift of God” (Eph 2:8). Likewise: “For it has been granted to you on behalf of Christ not only to believe on him, but also to suffer for him” (Phil 1:29).
ARTICLE 6. That some receive the gift of faith from God, and others do not receive it, proceeds from God’s eternal decree. “For known unto God are all his works from the beginning of the world” (Acts 15:18). “who works out everything in conformity with the purpose of his will” (Eph 1:11). According to which decree He graciously softens the hearts of the elect, however obstinate, and inclines them to believe; while He leaves the non–elect in His just judgment to their own wickedness and obduracy. And herein is especially displayed the profound, the merciful, and at the same time the righteous discrimination between men equally involved in ruin; or that decree of election and reprobation, revealed in the Word of God, which, though men of perverse, impure, and unstable minds wrest it to their own destruction, yet to holy and pious souls affords unspeakable consolation.

 

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pt 2.
ARTICLE 7. Election is the unchangeable purpose of God, whereby, before the foundation of the world, He has out of mere grace, according to the sovereign good pleasure of His own will, chosen from the whole human race, which had fallen through their own fault from the primitive state of rectitude into sin and destruction, a certain number of persons to redemption in Christ, whom He from eternity appointed the Mediator and Head of the elect and the foundation of salvation.
This elect number, though by nature neither better nor more deserving than others, but with them involved in one common misery, God has decreed to give to Christ to be saved by Him, and effectually to call and draw them to His communion by His Word and Spirit; to bestow upon them true faith, justification, and sanctification; and having powerfully preserved them in the fellowship of His son, finally to glorify them for the demonstration of His mercy, and for the praise of the riches of His glorious grace; as it is written “For he chose us in him before the creation of the world to be holy and blameless in his sight. In love he predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will––to the praise of his glorious grace, which he has freely given us in the One he loves.” (Eph 1:4–6). And elsewhere: “And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified.” (Rom 8:30).
ARTICLE 8. There are not various decrees of election, but one and the same decree respecting all those who shall be saved, both under the Old and New Testament; since the Scripture declares the good pleasure, purpose, and counsel of the divine will to be one, according to which He has chosen us from eternity, both to grace and to glory, to salvation and to the way of salvation, which He has ordained that we should walk therein (Eph 1:4, 5; 2:10).
ARTICLE 9. This election was not founded upon foreseen faith and the obedience of faith, holiness, or any other good quality or disposition in man, as the prerequisite, cause, or condition of which it depended;

but men are chosen to faith and to the obedience of faith, holiness, etc.


Therefore election is the fountain of every saving good, from which proceed faith, holiness, and the other gifts of salvation, and finally eternal life itself, as its fruits and effects, according to the testimony of the apostle: “For he chose us (not because we were, but) in him before the creation of the world to be holy and blameless in his sight.” (Eph 1:4).
ARTICLE 10. The good pleasure of God is the sole cause of this gracious election; which does not consist herein that out of all possible qualities and actions of men God has chosen some as a condition of salvation, but that He was pleased out of the common mass of sinners to adopt some certain persons as a peculiar people to Himself, as it is written: “Yet, before the twins were born or had done anything good or bad—in order that God’s purpose in election might stand: not by works but by him who calls—she (Rebekah) was told, ‘The older will serve the younger.’ Just as it is written: ‘Jacob I loved, but Esau I hated.’” (Rom 9:11–13). “When the Gentiles heard this, they were glad and honored the word of the Lord; and all who were appointed for eternal life believed.” (Acts 13:48).
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ARTICLE 11. And as God Himself is most wise, unchangeable, omniscient, and omnipotent, so the election made by Him can neither be interrupted nor changed, recalled, or annulled; neither can the elect be cast away, nor their number diminished.
ARTICLE 12. The elect in due time, though in various degrees and in different measures, attain the assurance of this their eternal and unchangeable election, not by inquisitively prying into the secret and deep things of God, but by observing in themselves with a spiritual joy and holy pleasure the infallible fruits of election pointed out in the Word of God—such as, a true faith in Christ, filial fear, a godly sorrow for sin, a hungering and thirsting after righteousness, etc.
ARTICLE 13. The sense and certainty of this election afford to the children of God additional matter for daily humiliation before Him, for adoring the depth of His mercies, for cleansing themselves, and rendering grateful returns of ardent love to Him who first manifested so great love towards them. The consideration of this doctrine of election is so far from encouraging remissness in the observance of the divine commands or from sinking men in carnal security, that these, in the just judgment of God, are the usual effects of rash presumption or of idle and wanton trifling with the grace of election, in those who refuse to walk in the ways of the elect.
ARTICLE 14. As the doctrine of election by the most wise counsel of God was declared by the prophets, by Christ Himself, and by the apostles, and is clearly revealed in the Scriptures both of the Old and the New Testament, so it is still to be published in due time and place in the Church of God, for which it was peculiarly designed, provided it be done with reverence, in the spirit of discretion and piety, for the glory of God’s most holy Name, and for enlivening and comforting His people, without vainly attempting to investigate the secret ways of the Most High (Acts 20:27; Rom 11:33f; 12:3; Heb 6:17f).
ARTICLE 15. What peculiarly tends to illustrate and recommend to us the eternal and unmerited grace of election is the express testimony of sacred Scripture that not all, but some only, are elected, while others are passed by in the eternal decree; whom God, out of His sovereign, most just, irreprehensible, and unchangeable good pleasure, has decreed to leave in the common misery into which they have willfully plunged themselves, and not to bestow upon them saving faith and the grace of conversion; but, permitting them in His just judgment to follow their own ways, at last, for the declaration of His justice, to condemn and punish them forever, not only on account of their unbelief, but also for all their other sins. And this is the decree of reprobation, which by no means makes God the Author of sin (the very thought of which is blasphemy), but declares Him to be an awful, irreprehensible, and righteous Judge and Avenger thereof.
ARTICLE 16. Those in whom a living faith in Christ, and assured confidence of soul, peace of conscience, an earnest endeavor after filial obedience, a glorying in God through Christ, is not as yet strongly felt, and who nevertheless make use
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of the means which God has appointed for working these graces in us, ought not to be alarmed at the mention of reprobation, nor to rank themselves among the reprobate, but diligently to persevere in the use of means, and with ardent desires devoutly and humbly to wait for a season of richer grace. Much less cause to be terrified by the doctrine of reprobation have they who, though they seriously desire to be turned to God, to please Him only, and to be delivered from the body of death, cannot yet reach that measure of holiness and faith to which they aspire; since a merciful God has promised that He will not quench the smoking flax, nor break the bruised reed. But this doctrine is justly terrible to those who, regardless of God and of the Savior Jesus Christ, have wholly given themselves up to the cares of the world and the pleasures of the flesh, so long as they are not seriously converted to God.
ARTICLE 17. Since we are to judge of the will of God from His Word, which testifies that the children of believers are holy, not by nature, but in virtue of the covenant of grace, in which they together with the parents are comprehended, godly parents ought not to doubt the election and salvation of their children whom it pleases God to call out of this life in their infancy (Gen. 17:7; Acts 2:39; 1 Cor 7:14).
ARTICLE 18. To those who murmur at the free grace of election and the just severity of reprobation we answer with the apostle “But who are you, O man, to talk back to God?” (Rom 9:20), and quote the language of our Savior: “Don’t I have the right to do what I want with my own?” (Matt 20:15). And therefore, with holy adoration of these mysteries, we exclaim in the words of the apostle: “Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out! ‘Who has known the mind of the Lord? Or who has been his counselor?’ ‘Who has ever given to God, that God should repay him?’ For from him and through him and to him are all things. To him be the glory forever! Amen.” (Rom

 

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Election and Calling: A Biblical/Theological Study (Dr. Greg Welty, Southwestern Baptist Theological Seminary

Election is grounded in God’s will Election is grounded in God’s will, specifically, his will to love us, his will to be gracious to us, and his will to fulfill his purpose for us. Far from some cold, analytical move on God’s part, it was “In love [that] He predestined us to adoption as sons through Jesus Christ to himself” (vv. 45). It was “to the praise of the glory of his grace” (v. 6) that he so predestined us, indeed, “according to the riches of His grace” (v. 7). Notice that in this passage our will and what we do with it is never mentioned as the basis of God’s choice. In fact, Paul repeatedly and emphatically draws our attention to God’s will as the foundation of our salvation. “He predestined us to adoption as sons,” not according to (or on the basis of) our will to choose him, but “according to the kind intention of His will” (v. 5). What is relevant in explaining the divine gift of salvation is “the mystery of His will” and “His kind intention” toward us (v. 9), not the mystery of our will or our kind intention toward him.7 Paul says “He chose us” (v. 4), and God chose us not because we were holy enough to make the right choice for him, but so “that we would be holy and blameless before him” (v. 4). In other words, election is unto holiness, not because of holiness. Verse 11 is especially clear that election is grounded in God’s will: “having been predestined according to His purpose who works all things after the counsel of His will” (v. 11). In other words, God is a certain kind of God – a God “who works all things after the counsel of His will” – and it is “according to the purpose” of that kind of God that we have “been predestined.”

Thus, Paul understands and accounts for the spiritual predestination of individuals in light of the broader, more general truth that God works (‘ενεργεω’) “all things” (not just some things) according to the purpose, intention, plan (‘βουλη’) of his will. Our particular predestination to salvation is just part of a larger purpose that embraces all events. Unconditional election is not some perplexing anomaly in our portrait of God, something to be explained away or passed over in embarrassment. Rather, in v. 11 Paul sees it as a natural consequence of his larger doctrine of God and his providence.

 

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Well, not so fast. The proposed interpretation is neither necessary nor plausible. It’s certainly not necessary, because neither text says that God elects us on the basis of foreseen faith. In fact, neither text even mentions faith as something foreseen at all, much less that election is based upon it.12



Rather, in the “foreknew passages” (Ro 8:29; 1Pe 1:2), what is said to be foreknown are people, not faith or works. What Ro 8:29 says is: “those whom He foreknew, He also predestined…” It is persons who are said to be foreknown, not their acts of faith specifically.



1Pe 1:1-2 is even more ambiguous; it just mentions “foreknowledge” without clarifying whether the object of that foreknowledge is persons, or their faith, or their works, or anything else about them. Not only is the ‘foreseen faith’ interpretation unnecessary (from a textual point of view), it’s also implausible, for it would cut against the grain of everything we’ve already seen in Ephesians 1 and Romans 9. Instead of responding to the imaginary objector, “Who are you, O man, who answers back to God?” (Ro 9:20), Paul could have said, “What’s the matter, didn’t you read Ro 8:29? I already told you: all of this is based on foreseen faith. Human choices ultimately determine salvation, not God’s will.” But of course Paul does not say this, though that reply would be ready at hand in Romans 9 if in fact Ro 8:29 is speaking of foreseen acts of faith. In addition, there seems little reason for Paul to say in Ro 9:16, “So then it does not depend on the man who wills or the man who runs, but on God who has mercy,” if in Ro 8:29 he had just taught that election does depend on the man who wills. I think a principle of hermeneutical charity is relevant here: it is not only implausible but uncharitable to interpret Paul in a way that introduces palpable contradiction into his thought – and that in the space of two chapters – especially if said interpretation is textually unnecessary in the first place.

 

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JL Dagg gets back into it;

As Dagg rightly asserts, it is the testimony of Scriptures we must square our theology. Following his introduction, Dagg shows how the Scriptures:

1) “clearly teach, that God has an elect or chosen people” (309)
2) “teach expressly, that God’s people are chosen to salvation” (309)
3) “plainly teach that the election of grace is from eternity” (310)
4) “teach that election is of grace, and not of works” (311)
5) “teach that election is according to the foreknowledge of God” (312)

Concerning election based on foreseen faith, Dagg writes:

From the views which have been presented, it necessarily follows, that election is not on the ground of foreseen faith or obedience. On this point, the teachings of Scripture are clear. They are chosen not because of their holiness, but that they may be holy; not because of their obedience, but unto obedience. As the discrimination made in effectual calling is God’s work, and antecedent to all holiness, faith, or acceptable obedience; the purpose to discriminate could not be on the ground of acts foreseen, which do not exist as a consideration for the execution of the purpose. The discriminating grace which God bestows, is not on the ground of faith and obedience previously existing, bur for a reason known only to God himself. This unrevealed reason, and not foreseen faith and obedience, is the ground of election (312).

I think many Southern Baptists do not realize that the doctrine of unconditional election (along with the entire doctrines of grace) is historic Baptist theology. Yet it is to no one’s surprise that the doctrine of election received a considerable amount of opposition as it does today. As a follow-up to Dagg on election, I will share how he handles the issue of reprobation and double predestination. If you want to read his chapter on election yourself, here is the link.

 

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In (1722) (en) means in and in this phrase denotes the object of our faith is Christ, the Source of every spiritual blessing. Saints are "in" Christ and because of this covenantal, inseparable union are partakers of these benefits throughout this life and the life to come.

In the heavenly places is the place where believers receive “every spiritual blessing” because it is where the ascended, exalted Christ is (God "raised Him from the dead, and seated Him at His right hand in the heavenly places" - Ep 1:20-note), and where believers also are, since they are incorporated “in Him” (God "raised us up with Him, and seated us with Him in the heavenly places, in Christ Jesus" - Ep 2:6-note). In contrast to the present earthly realm, which represents experiential reality for the believer, the region designated by "the heavenly places" is the locus of the ascended Christ in His present state of exaltation, a spiritual (not figurative nor metaphorical but very real) reality in which believers currently share by virtue of their participation “in” Him as a result of their by faith entering into the New Covenant in His blood.

This truth of the believer’s present participation “in” Christ is amplified in Ephesians 2:5-6 where Paul uses 3 verbs that have the preposition "sun-" (picturing intimate union) in their prefix (suzoopoieo = "made alive together with Christ", sunegeiro = "raised up with Him" , sugkathizo = "seated with Him in the heavenly places in Christ Jesus"]) which describe the participation of believers with Christ in His resurrection and exaltation. This truth of the believer's present union with Christ is also explained by Paul in the well-known verse Galatians 2:20 (with reference to co-crucifixion). (see in depth discussion)

Spurgeon comments that...

One of the first doctrines of our holy faith is that of the union of all believing souls with Christ. We are blessed with all spiritual blessings in Christ. Apart from Christ we are nothing (cp Jn 15:5); in Christ we have "all spiritual blessings" We are rich as Christ is rich, when we are united to him by the living bond of faith. Another great doctrine of Holy Scripture is that of election. We are blessed in Christ according as the Father "hath chosen us in him before the foundation of the world." Why did God choose any unto eternal life? Was it because of any holiness in them then existing, or foreseen to exist? No, by no means; for we read that: "According as he hath chosen us in him before the foundation of the world,"


John Eadie writes that en Christo, in Christ...


might be viewed as connected with ta epournia (the heavenly), and their position at the end of the verse might warrant such an exegesis. Christ at once creates and includes heaven. But they are better connected with the preceding participle, and in that connection they do not signify, as Chrysostom and Luther suppose, “through Christ” as an external cause of blessing, but “in Him.”...The words are reserved to the last with special emphasis. The apostle writes of blessing—spiritual blessing—all spiritual blessing—all spiritual blessing in the heavenly places; but adds at length the one sphere in which they are enjoyed—in Christ—in living union with the personal Redeemer. God blesses us: if the question be, When? the aorist (aorist tense) solves it; if it be, With what sort of gifts? the ready answer is, “With all spiritual blessings”—en; and if it be, Where? the response is, “In the heavenly places”—en; and if it be, How? the last words show it, “in Christ”—en, the one preposition being used thrice, to point out varied but allied relations. If Christians are blessed, and so blessed with unsparing liberality and universal benefaction in Christ through the Spirit's influence upon them; and if the scenes of such transcendent enjoyment may be named without exaggeration “heavenly places”—may they not deeply and loudly bless the God and Father of our Lord Jesus Christ? And so the triune operation of the triune God is introduced: the Father Who blesses—the Son, in Whom those blessings are conferred—and the Spirit, by Whose inner work they are enjoyed, and from whom they receive their distinctive epithet. (A commentary on the Greek text - Page 17)

CHS;
We were in Christ in the suretyship engagements of the eternal covenant. What Christ spoke before the world was, he spoke as for us. His prescient eye foresaw our existence, foreknow our ruin. He espoused us unto himself then, and stood, in the Council Chambers of Eternity, the Surety and Sponsor of his people’s souls.

 

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Now, for a larger exposition of the matter, he immediately adds that God’s so doing is ‘because he has manifested the secret of his will to us, even according to his own good pleasure which he purposed before in himself.’ Here is another thing which ought to amplify the worth of the gospel even more, namely, that in it we have the secrets that were hidden previously in God. And it is not here only that St. Paul speaks after this manner, but we shall see an even fuller treatment of it in the second chapter. And not only in this Epistle, but also everywhere else, he shows how we ought to be, as it were, ravished when the gospel is preached, because God there opens the things that were incomprehensible to all men before, and which no man would ever have believed or conceived.
For he seemed to have chosen only the line of Abraham in such a way as if he had rejected all the rest of the world.
Therefore it was a wonderful thing when he poured out his grace upon all men in common.
[Rom. 16:25;
25 Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret since the world began,

26 But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith:

1Cor. 2:7;7 But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:

4:1; 4 Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.

Eph. 6:19; 19 And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel,

Col. 1:29] Yet we know that when Jesus Christ came into the world these very same people were wholly degenerate, and God’s doctrine was so corrupted that there was nothing but superstition among the Jews.
It seemed then that all was past hope of recovery when suddenly, beyond the expectation of all men, salvation was offered to all nations. Behold, Christ who had before been hidden in deep obscurity, and even in such deep obscurity that there was no hope that he should ever come out of it, rose up as the sun of righteousness to give light to the world. [Mal. 4:2]
And if our spirits fidget and provoke us to be inquisitive and to say, How so? Has God elected us beforehand? And why then did he not show it to us sooner? How is it that it was not perceived before now ?—so that we should not be so rash, St. Paul says that this purpose was, so to speak, locked up in God, till it was disclosed to us. And so, to be brief, it is not lawful for us to know any more than is announced to us in the gospel; and, furthermore, we are required to reverence it. And for this reason, it is added that this was done in order to the dispensing of the truth in the fulness of time.

 

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I found this fine article on Election on the Founders website. Have you been comforted by this doctrine as so many have been?
Here are some blessings listed in the article;

Charles M. Blake

The doctrine of election is often slandered as the enemy of missions, evangelism and a passionate faith in Jesus Christ. Few things could be further from the truth. In reality, this doctrine is a great motivation to missions and evangelism and it leads to a great love and joy in Christ. In addition, the doctrine of election brings great comfort to the soul of the minister as he preaches the gospel.

1]First, the doctrine of election assures the preacher of “success.” As the preacher proclaims the great truths of the Scripture and beckons sinners to throw themselves upon the mercy of Christ Jesus, he knows that the elect will respond with faith and repentance.

2]Second, the doctrine of election causes the preacher to be in awe of God

3]Third, the doctrine of election brings freedom and joy to the preacher as he carries out his gospel task.

4]Fourth, the doctrine of election guides the prayers of the preacher

5]Fifth, the doctrine of election brings a blood-earnestness to the proclamation of the gospel. On the surface, this may not appear to be the case. For many will hear of the doctrine of election and reprobation and say if that is so, then there is nothing to be done. But such reasoning is false, dangerous, damnable, and close to heretical.

6]Finally, the doctrine of election brings great praise to God.

s::applause:s:

http://founders.org/fj62/preaching-and-the-doctrine-of-election/

 

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n Homer Hoeksema's book :The Voice of Our Fathers :An Exposition of the Canons of Dordrecht he helpfully outlines the planks of the First Head of Doctrine -- Article 7.

1) Election is the unchangeable and eternal purpose of God.
2) The objects of this election are a certain definite number of fallen [people], fallen through their own fault from their primitive state of rectitude into sin and destruction.
3) The source of this election is the free, or sovereign, pleasure of God. Election is pure grace.
4) Election includes Christ, Who is eternally elected and Mediator and Head of the elect and the foundation of election.
5) Election finds absolutely no reason or ground in its object why they should be elect : they are neither better nor more deserving than others by nature.
6) Election includes not only the end, that is, final salvation and glory, but also the means unto that end, that is, union with Christ, calling, faith, justification, sanctification, preservation, and glorification of the elect persons.
7) Election is theocentric : it is for the demonstration of God's mercy and for the praise of His glorious grace.

 

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RICHARD SIBBES - Some are much troubled because they proceed by a false method and order in judging of their estates. They will begin with election, which is the highest step of the ladder; whereas they should begin from a work of grace wrought within their hearts, from God's calling by His Spirit, and their answer to His call, and so raise themselves upwards to know their election by their answer to God's calling. "Give all diligence," says Peter, "to make your calling and election sure," your election by your calling. God descends unto us from election to calling, and so to sanctification; we must ascend to Him beginning where He ends.

RICHARD BAXTER - I tell you again, God hath not ordinarily decreed the end without the means; and if you will neglect the means of salvation, it is a certain mark that God hath not decreed you to salvation. But you shall find that He hath left you no excuse, because He hath not thus predestined you.


THOMAS ADAMS - Predestination is pleaded. If I be written to life, I may do this; for many are saved that have done worse. If not, were my life never so strict, hell appointed is not to be avoided. These men look to the top of the ladder, but not to the foot. God ordains not men to jump to heaven, but to climb thither by prescribed degrees. He that decreed the end, decreed also the means that conduce it. If thou take liberty to sin, this is none of the way. Peter describes the rounds of this ladder: "Faith, virtue, knowledge, temperance, patience, godliness, charity." Thou runnest a contrary course, in the wild paths of unbelief, profaneness, ignorance, riot, impatience, impiety, malice; this is none of the way. These are the rounds of a ladder that goes downward to hell. God's predestination helps many to stand, pusheth none down. Look thou to the way, let God alone with the end.

 

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THOMAS WATSON - It is absurd to think that anything in us could have the least influence upon our election. Some say that God did foresee that such persons would believe, and therefore did choose them; so they would make the business of salvation to depend upon something in us. Whereas God does not choose us FOR faith, but TO faith. "He hath chosen us, that we should be holy" (Eph. 1:4), not because we would be holy, but that we might be holy. We are elected to boldness, not for it.


THOMAS BROOKS - The purpose of God is the sovereign cause of all that good that is in man, and of all that external, internal and eternal good that comes to man. Not works past, for men are chosen from everlasting; not works present, for Jacob was loved and chosen before he was born; nor works foreseen, for men were all corrupt in Adam. All a believer's present happiness, and all his future happiness springs from the eternal purpose of God.


THOMAS MANTON - Election is ascribed to God the Father, sanctification to the Spirit, and reconciliation to Jesus Christ.... This is the chain of salvation and never a link of this chain must be broken. The Son cannot die for them whom the Father never elected, and the Spirit will never sanctify them whom the Father hath not elected nor the Son redeemed.

THOMAS GOODWIN - Oh despise not election! therein lies all your hope, that there is a remnant who shall infallibly be saved.