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

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AW Pink

Faith is God's gift, and "all men have not faith" (2 Thess. 3:2); therefore, we see that God does not bestow this gift upon all. Upon whom then does He bestow this saving favor? And we answer, upon His own elect-"As many as were ordained to eternal life believed" (Acts 13:48). Hence it is that we read of "the faith of God's elect" (Titus 1:1). But is God partial in the distribution of His favors? Has He not the right to be? Are there still some who murmur against the Goodman of the house'? Then His own words are sufficient reply-"Is it not lawful for Me to do what I will with Mine own?" (Matt. 20:15). God is Sovereign in the bestowment of His gifts, both in the natural and in the spiritual realms. So much then for a general statement, and now to particularize.

Not only has God the right to do as He wills with the creatures of His own hands, but He exercises this right, and nowhere is that seen more plainly than in His predestinating grace. Before the foundation of the world God made a choice, a selection, an election. Before His omniscient eye stood the whole of Adam's race, and from it He singled out a people and predestinated them "to be conformed to the image of His Son," "ordained" them unto eternal life. Many are the Scriptures which set forth this blessed truth, seven of which will now engage our attention.

"As many as were ordained to eternal life, believed" (Acts 13:48). Every artifice of human ingenuity has been employed to blunt the sharp edge of this Scripture and to explain away the obvious meaning of these words, but it has been employed in vain, though nothing will ever be able to reconcile this and similar passages to the mind of the natural man. "As many as were ordained to eternal life, believed." Here we learn four things: First, that believing is the consequence and not the cause of God's decree. Second, that a limited number only are "ordained to eternal life," for if all men without exception were thus ordained by God, then the words "as many as" are a meaningless qualification. Third, that this "ordination" of God is not to mere external privileges but to "eternal life," not to service but to salvation itself. Fourth, that all-"as many as," not one less-who are thus ordained by God to eternal life will most certainly believe.
The comments of the beloved Spurgeon on the above passage are well worthy of our notice. Said he, "Attempts have been made to prove that these words do not teach predestination, but these attempts so clearly do violence to language that I shall not waste time in answering them. I read: 'As many as were ordained to eternal life believed,' and I shall not twist the text but shall glorify the grace of God by ascribing to that grace the faith of every man. Is it not God who gives the disposition to believe? If men are disposed to have eternal life, does not He-in every case-dispose them? Is it wrong for God to give grace? If it be right for Him to give it, is it wrong for Him to purpose to give it? Would you have Him give it by accident? If it is right for Him to purpose to give grace today, it was right for Him to purpose it before today-and, since He changes not-from eternity."

 

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http://www.reformed.org/books/pink/



"A remnant according to the election of grace." Here the cause of election is traced back to its source. The basis upon which God elected this "remnant" was not faith foreseen in them, because a choice founded upon the foresight of good works is just as truly made on the ground of works as any choice can be, and in such a case it would not be "of grace"; for, says the Apostle, "if by grace, then it is no more of works: otherwise grace is no more grace"; which means that grace and works are opposites, they have nothing in common, and will no more mingle than oil and water. Thus the idea of inherent good foreseen in those chosen, or of anything meritorious performed by them, is rigidly excluded. "A remnant according to the election of grace" signifies an unconditional choice resulting from the Sovereign favor of God; in a word, it is absolutely a gratuitous election.


"But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth" (2 Thess. 2:13). There are three things here which deserve special attention. First, the fact that we are expressly told that God's elect are "chosen to salvation." Language could not be more explicit. How summarily do these words dispose of the sophistries and equivocations of all who would make election refer to nothing but external privileges or rank in service! It is to "salvation" itself that God hath chosen us. Second, we are warned here that election unto salvation does not disregard the use of appropriate means: salvation is reached through "sanctification of the Spirit and belief of the truth." It is not true that because God has chosen a certain one to salvation that he will be saved willy-nilly, whether he believes or not: nowhere do the Scriptures so represent it. The same God who predestined the end also appointed the means; the same God who "chose unto salvation" decreed that His purpose should be realized through the work of the Spirit and belief of the truth.

Third, that God has chosen us unto salvation is a profound cause for fervent praise. Note how strongly the Apostle expresses this-"we are bound to give thanks always to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation," etc. Instead of shrinking hack in horror from the doctrine of predestination, the believer, when he sees this blessed truth as it is unfolded in the Word, discovers a ground for gratitude and thanksgiving such as nothing else affords, save the unspeakable gift of the Redeemer Himself.

 

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on psalm 25

14 The secret of the Lord is with them that fear him; and he will shew them his covenant

Verse 14. The secret of the Lord is with them that fear him, etc. Albeit the Lord's covenant with the visible church be open, and plain in itself to all men in all the articles thereof, yet it is a mystery to know the inward sweet fellowship which a soul may have with God by virtue of this covenant; and a man fearing God shall know this mystery, when such as are covenanters only in the letter do remain ignorant thereof; for to the fearers of God only is this promise made -- that to them the Lord will show his covenant. David Dickson.

and Thomas Goodwin comments on what many deny...right here;

Verse 14. The secret of the Lord is with them that fear him. The gospel, though published to all the world, yet it is entitled a mystery, and a mystery hid, for none know it but the saints, who are taught of God, and are his scholars. John 6:45 . That place shows that there must be a secret teaching by God, and a secret learning. "If they have heard, and been taught of God." Now God teacheth none but saints, for all that are so taught come unto him: "Every one who hath heard, and learned of the Father, cometh unto me."

Aye, but you will say, Do not many carnal men know the gospel, and discourse of things in it, through strength of learning, etc? I answer out of the text Colossians 1:26-27 , that though they may know the things which the gospel reveals, yet not the riches and glory of them, that same rich knowledge spoken of in the word, they want, and therefore know them not;


as a child and a jeweller looking upon a pearl, both look upon it, and call it by the same name; but the child yet knows it not as a pearl in the worth and riches of it as the jeweller doth, and therefore cannot be said to know it. Now in Matthew 13:45 , a Christian only is likened to a merchantman, that finds a pearl of great price, that is, discovered to be so, and sells all he hath for it, for he knows the worth of it. But you will say, Do not carnal men know the worth of the things in the gospel, and can they not discourse of the rich grace of Christ, and of his worth? I answer, yes, as a man who hath gotten an inventory by heart, and the prices also, and so may know it; yet never was he led into the exchequer and treasury, to see all the jewels themselves, the wardrobe of grace, and Christ's righteousness, to see the glory of them; for these are all "spiritually discerned," as the apostle says expressly, 1 Corinthians 2:14 . Thomas Goodwin.

 

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The second Helvetic conf.

Chapter X: Of the Predestination of God and the Election of the Saints

1. [1.] God Has Elected Us Out of Grace. God has from the beginning freely, and of his mere grace, without any respect to men, predestinated or elected the saints, whom he will save in Christ, according to the saying of the apostle, “And he hath chosen us in him before the foundation of the world” (Eph 1:4); and again, “Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and the grace, which was given unto us, through Jesus Christ, before the world was, but is now made manifest by the appearance of our Saviour Christ Jesus” (2 Tim 1:9-10).

2. [2.] We Are Elected or Predestinated in Christ. Therefore, though not for any merit of ours, yet not without a means, but in Christ, and for Christ, did God choose us; and they who are now ingrafted into Christ by faith, the same also were elected. But such as are without Christ were rejected, according to the saying of the apostle, “Prove yourselves, whether ye be in the faith. Know ye not your own selves, how that that Jesus Christ is in you, except ye be reprobate?” (2 Cor 13:5).

3. [3.] We Are Elected for a Definite Purpose. To conclude, the saints are chosen in Christ by God unto a sure end, which end the apostle declares when he says, “He hath chosen us in him, that we should be holy and without blame before him through love; who has predestinated us to be adopted through Jesus Christ unto himself, for the praise of his glorious grace” (Eph 1:4-6).

4. [4.] We Are to Have a Good Hope for All. And although God knows who are his, and now and then mention is made of the small number of the elect, yet we must hope well of all, and not rashly judge any man to be a reprobate: for Paul says to the Philippians, “I thank my God for you all” (now he speaks of the whole Church of the Philippians), “that ye are come into the fellowship of the Gospel; and I am persuaded that he that hath begun this work in you will perform it as becometh me to judge of you all” (Phil 1:3-7).

5. Whether Few Are Elect. And when the Lord was asked whether there were few that should be saved, he does not answer and tell them that few or many should be saved or damned, but rather he exhorts every man to “strive to enter in at the strait gate” (Luke 13:23-24): as if he should say, It is not for you rashly to inquire of these matters, but rather to endeavor that you may enter into heaven by the strait way.

6. [5.] What in This Matter Is to Be Condemned. Wherefore we do not allow of the wicked speeches of some who say, Few are chosen, and seeing I know not whether I am in the number of these few, I will defraud my nature of her desires. Others there are who say, If I be predestinated and chosen of God, nothing can hinder me from salvation, which is already certainly appointed for me, whatsoever I do at any time; but if I be in the number of the reprobate, no faith or repentance will help me, seeing the decree of God can not be changed: therefore all teachings and admonitions are to no purpose. Now, against these men the saying of the apostle makes much, “The servants of God must be apt to teach, instructing those that are contrary-minded, proving if God at any time will give them repentance, that they may come to amendment out of the snare of the devil, which are taken of him at his pleasure” (2 Tim 2:24-26).

7. Admonitions Are Not in Vain Because Salvation Proceeds from Election. Besides, Augustine also teaches, that both the grace of free election and predestination, and also wholesome admonitions and doctrines, are to be preached (De dono perseverantiae 14ff.).

[6.] Whether We Are Elected. We therefore condemn those who seek otherwhere than in Christ whether they be chosen from all eternity, and what God has decreed of them before all beginning.

8. For men must hear the Gospel preached, and believed it. If thou believest, and are in Christ, thou mayest undoubtedly hold that thou are elected. For the Father has revealed unto us in Christ the eternal sentence of his predestination, as we have even now showed out of the apostle, in 2 Tim 1:9-10.

[7.] This is therefore above all to be taught and well weighed, what great love of the Father toward us in Christ is revealed. We must hear what the Lord does daily preaches unto us in his Gospel: how he calls and says: “Come unto me all ye that labor and are burdened, and I will refresh you” (Matt 11:28); and, “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); also, “It is not the will of your Father that any of these little ones should perish” (Matt 18:14).