The Usefulness of our Election

The Usefulness of the Doctrine of Election Pastor Kevin Hartley  The recent resurgence of the doctrines of grace has resulted in great strides toward reform. Over the past fifty years there has been a recovery of attention to these doctrines. The past ten years has equally seen great progress in the battle for the reformation doctrine of faith alone. We find that these doctrines have of late found a voice on the radio, in the pulpit, and in print. Many now claim to embrace these doctrines and stand on this principle. It notwithstanding remains a minority view, but each day that minority is growing. Sill there appears to have been an arrest of progress in the reformation of American Christianity. That which has found an audience has not found great success in making its way into the heart of practical religion. Can we honestly say that the doctrines of grace have found a predominant use outside of our pep-rallies and conferences to the end of the reformation of our lives? This is not to downgrade the great strides faithful men by God's grace have made in recovery of these truths. It is to say that the job is only half finished. Historically reformation was not simply a recovery of the truth of doctrine; the true course of historic reformation was personal and practical. Luther's sola fide soon gave way to Calvin and Zwingli and their successor's doctrine of the Christian life. The reformers used the term reformation to refer not simply to the doctrines of grace, but to the reform of a man's heart, body, and soul. Grace was the cause by which the reformation would occur, the heart was the place where reformation would resonate, and Christian piety would be the manifest evidence of true reform. If we are to see a new reformation in our day then these truths that have been recovered must find resonance within our hearts, minds, consciences, and lives. We are solely dependent upon God's good pleasure and grace to accomplish such an end. Nevertheless, the faithful application of the doctrines of grace to more than just a textbook, journal, or bully pulpit must be our principle endeavor and goal in the generation to come. The greatest remedy available for what ails professing Christians is the Holy Spirit's application of these recovered truths to the soul. Chief among the doctrines that can cure what ails us is the doctrine of election. Most readers probably find this statement curious. Often the doctrine of election is seen as one of the most hateful, impractical doctrines the church has ever embraced and most Americans would prefer to keep it hidden in the past. Like an infectious agent, the doctrine of election has been isolated and kept from Christianity and its conscience for nearly two centuries. Yet today many are now heard saying, 'let it out,' and many have succeeded in its release. Yet we must now ask ourselves, "What are we to do with this doctrine?" Is it to simply be an apologetic and polemic against our Arminian foes? Is it only useful in sterile discussions of God and his transcendence? Is it a doctrine that has no real practical use to the Christian other than to argue against the proponents of free will? Are we to keep it in check, only using it to defend the truth, in fear that it shall drive some away or lead us to boast before others? What good use is the doctrine of election? We need not invent a use for the doctrine of election. God himself has given us his answer to this question. For thou art an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth Deuteroromy 7: 6. In this text the doctrine of sovereign election is proclaimed to Israel. First there is a declaration of fact thou art an holy people unto the LORD thy God. This is followed by an affirmation of cause—the LORD thy God hath chosen thee. Affixed to this cause is restated the effect of God's choice that Israel is a special people to himself. This peculiarity is further defined by the phrase: above all people that are upon the face of the earth. There are two branches to this text: first, Israel is declared to be holy, special, and above all people that are upon the face of the earth, and second, the cause is declared to be the free, sovereign choice of God. The following verse, "The LORD did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people (Dt 7:7)," separates Israel from both the cause of election and the effect of their holiness. Following verse seven God affirms the sole cause for Israel's special place before him. "But because the LORD loved you, and because he would keep the oath which he had sworn unto your fathers, hath the LORD brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh king of Egypt (Dt 7: 8)." The text considered then teaches that Israel was elected by the free and willful act of God, according to his good pleasure, to the end he had predetermined. This he did while passing by the rest of the nations of the earth. Implicit within this text resides these two facts: God purposely revealed the doctrine of election to be known, and the doctrine of election is useful for the people of God. We say it is purposed because the word of God is from the breath of God, "All scripture is given by inspiration of God (2 Tim 3:16)." He did not hide it from either Israel or the nations. And we say it is useful because God reveals in his word his care for his church, "and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works." Since God purposely revealed the doctrine of election and did so intending its use by his people for their benefit we shall seek answers to the following inquires: Inquiry: How often should election be mentioned? Answer: The doctrine of election should often be spoken of among God's people. Proof: See how often God speaks of election to Israel The first proof we have that election is not to be a doctrine passed over is its oft recurrence throughout Israel's existence. It is heard several times in Moses' final address to Israel: For thou art an holy people unto the LORD thy God, and the LORD hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth (Dt 14: 2). It is heard in the Psalms: Blessed is the nation whose God is the LORD; and the people whom he hath chosen for his own inheritance (Ps 33: 12). It is heard in the Major Prophets: The beast of the field shall honour me, the dragons and the owls: because I give waters in the wilderness, and rivers in the desert, to give drink to my people, my chosen. This people have I formed for myself; they shall shew forth my praise (Is 43: 20, 21). It is heard in the Minor Prophets: And the LORD said unto Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire (Zech 3: 2). Furthermore let us notice that election is spoken of in various situations as well. It is mentioned in public gatherings: The LORD shall establish thee an holy people unto himself, as he hath sworn unto thee, if thou shalt keep the commandments of the LORD thy God, and walk in his ways. And all people of the earth shall see that thou art called by the name of the LORD; and they shall be afraid of thee (Dt 28: 9, 10). Election is heard often in worship: Praise the LORD; for the LORD is good: sing praises unto his name; for it is pleasant. For the LORD hath chosen Jacob unto himself, and Israel for his peculiar treasure (Ps 135: 3, 4). It is heard in private meditation: Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them. How precious also are thy thoughts unto me, O God! how great is the sum of them (Ps 139: 16, 17). It is heard in King's courts: Get thee unto Pharaoh in the morning; lo, he goeth out unto the water; and thou shalt stand by the river's brink against he come; and the rod which was turned to a serpent shalt thou take in thine hand. And thou shalt say unto him, The LORD God of the Hebrews hath sent me unto thee, saying, Let my people go, that they may serve me in the wilderness: and, behold, hitherto thou wouldest not hear (Ex 7: 15, 16). Even the Gentile harlot Rahab attested to it, saying: The LORD your God, he is God in heaven above, and in earth beneath (Josh 2: 11)." Throughout the time before the coming of Christ God's sovereign election and peculiar favor for Israel was declared often in every conceivable walk of life. Proof: See how often he speaks of it to the church Now let us turn our attention to the church and see that the doctrine of election is often spoken of on her behalf. Quoting our text Peter declared: But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvelous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy (1 Pet 2: 9, 10). Now consider how often the church and her election are referred unto in the scriptures. This doctrine was spoken of in Ephesus: Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: 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: Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, To the praise of the glory of his grace, wherein he hath made us accepted in the beloved (Eph 1: 3 – 6). It was heard in Colossae: Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering (Col 3: 12). It was echoed in Thessalonica: 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: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ (2 Thess 2: 13, 14). It was written of to Titus in Crete: Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect, and the acknowledging of the truth which is after godliness; In hope of eternal life, which God, that cannot lie, promised before the world began (Tit 1: 1, 2). Then consider the situations in which this doctrine was spoken. It was heard in public gatherings of mixed ethnicity: Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain (Acts 2: 23). It was spoken of before magistrates, religious leaders, great crowds and soldiers: And one Ananias, a devout man according to the law, having a good report of all the Jews which dwelt there, Came unto me, and stood, and said unto me, Brother Saul, receive thy sight. And the same hour I looked up upon him. And he said, The God of our fathers hath chosen thee, that thou shouldest know his will, and see that Just One, and shouldest hear the voice of his mouth (Acts 22: 12 – 14). It was a doctrine that has found a part in Christian worship: Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God? When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life (Acts 11: 17, 18). Just as the doctrine of election is woven intricately into the words of the Old Testament, so are they inseparable from the New Testament text. As prominent as election was in Israel's peculiarity and blessedness, so is election as prominent in the church's peculiarity and blessedness. Here then is the conclusion to our first inquiry; the doctrine of election is revealed by God and is often spoken of, transcending situational, racial, and societal barriers. As our text demonstrates the doctrine of election is not a doctrine God hides from the eyes of men. The simple truth is that the doctrine of election is a necessary and revealed doctrine. Calvin so succinctly silences every doubter, when he says: Only I wish it to be received as a general rule, that the secret things of God are not to be scrutinized, and that those which he has revealed are not to be overlooked, lest we may, on the one hand, be chargeable with curiosity, and, on the other, with ingratitude. For it has been shrewdly observed by Augustine…that we can safely follow Scripture, which walks softly, as with a mother's step, in accommodation to our weakness. Those, however, who are so cautious and timid, that they would bury all mention of predestination in order that it may not trouble weak minds, with what color, pray, will they cloak their arrogance, when they indirectly charge God with a want of due consideration, in not having foreseen a danger for which they imagine that they prudently provide? Whoever, therefore, throws obloquy on the doctrine of predestination, openly brings a charge against God, as having inconsiderately allowed something to escape from him which is injurious to the Church. (Inst. 2.21.4) Surely the doctrine of election is not an injurious doctrine, otherwise God could be faulted for setting forth that which is harmful. Of what good use then is this doctrine? Why does God speak of it so often? This question, begged, becomes the next avenue of inquiry. Inquiry: What is to be the benefit of the proclamation of election? Answer: It is useful for the care of God's people Proof: See what effects it was to have upon Israel In the chosen text of Deuteronomy seven the use of the doctrine of election was to remind Israel to be holy as their God that had chosen them to be a holy people unto himself. It was also mentioned to remind them of God's peculiar love and care, and to beat down the ignorance of pride. Election in Deuteronomy seven was both practical and useful in Israel's religion. Its failure to accomplish this end was due to it never penetrating beyond mere reason to the heart. It is this danger that Christian reform faces today. Election and its usefulness abounded all throughout the scriptures of the Old Testament. Election is time and again raised as a useful doctrine. Election was mentioned to provoke praise in Israel: Praise the LORD; for the LORD is good: sing praises unto his name; for it is pleasant. For the LORD hath chosen Jacob unto himself, and Israel for his peculiar treasure (Ps 135: 3, 4). It was mentioned to foster humility among them: For the LORD your God is God of gods, and Lord of lords, a great God, a mighty, and a terrible, which regardeth not persons, nor taketh reward: He doth execute the judgment of the fatherless and widow, and loveth the stranger, in giving him food and raiment. Love ye therefore the stranger: for ye were strangers in the land of Egypt (Dt 10: 17 – 19). It was mentioned for comfort: Thou whom I have taken from the ends of the earth, and called thee from the chief men thereof, and said unto thee, Thou art my servant; I have chosen thee, and not cast thee away. Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness (Is 41: 9, 10). It was mentioned to remind Israel of their reasonable service: And beware, lest you lift up your eyes to heaven and see the sun and the moon and the stars, all the host of heaven, and be drawn away and worship them and serve them, those which the Lord your God has allotted to all the peoples under the whole heaven. But the Lord has taken you and brought you out of the iron furnace, from Egypt, to be a people for His own possession, as today (Dt 4: 19, 20). It was mentioned to increase a love for God: And now, Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all his ways, and to love him, and to serve the LORD thy God with all thy heart and with all thy soul, To keep the commandments of the LORD, and his statutes, which I command thee this day for thy good? Behold, the heaven and the heaven of heavens is the LORD'S thy God, the earth also, with all that therein is. Only the LORD had a delight in thy fathers to love them, and he chose their seed after them, even you above all people, as it is this day. Circumcise therefore the foreskin of your heart, and be no more stiffnecked (Dt 10: 12 – 16). And, The Lord has appeared of old to me, saying: "Yes, I have loved you with an everlasting love; Therefore with lovingkindness I have drawn you (Jer 31: 3)." It was mentioned to encourage the weak and disconsolate, Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image ofBaal. Even so then at this present time also there is a remnant according to the election of grace (Rom 11: 2 - 5). The doctrine of election had its principle use in the days of the Old Testament to encourage, rebuke, inform, admonish, and comfort the people of God. Again its failure of use was not due to its insufficiency as a useful and necessary doctrine, rather its failure was found in that it did not penetrate the hearts of the people. How contrary is the designed use of the doctrine of election to the common perception that it is a most hateful and divisive doctrine. Proof: See what effects it is to have upon the church Israel is but a mirror of the true usefulness of the doctrine of election, in the church. While Israel failed to apprehend and ascertain the usefulness of this doctrine in lasting reform, the church is to succeed in its application, by the new principle of the soul called holiness. The Holy Spirit applies the doctrine of election to the heart as a most useful truth. The doctrine of election is useful for a Christian's assurance: Who shall lay any thing to the charge of God's elect? It is God that justifieth (Rom 8: 33). The doctrine of election is useful for the confidence of God's children: Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord (Rom 8:35–39). This doctrine is useful to the end of humility: Boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. Thou wilt say then, The branches were broken off, that I might be graffed in. Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear: For if God spared not the natural branches, take heed lest he also spare not thee. Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off (Rom 11: 18 – 22). The doctrine of election is most useful to the comfort of God's children: If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you (Jn 15: 18, 19). The doctrine of election is most useful to the church to remind them of their reasonable service: Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. These things I command you, that ye love one another (Jn 15: 16, 17)." The doctrine of election is a most necessary doctrine to show the saints of God his peculiar love, "Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another. (1 Jn 4:10, 11). Here then is the conclusion to our second inquiry; not only is the doctrine of election rightly revealed, but it also is revealed for the purpose of personal application to the heart of the believer by the Holy Spirit, useful among the people of God. Where true humility is found the doctrine of sovereign election is taught. Where true love is found the doctrine of God's everlasting love is known. Where true comfort and assurance abound the doctrine of God's predestination is often spoken. Again quoting Calvin: Those who preclude access, and would not have any one to obtain a taste of this doctrine, are equally unjust to God and men, there being no other means of humbling us as we ought, or making us feel how much we are bound to him. Nor, indeed, have we elsewhere any sure ground of confidence. This we say on the authority of Christ, who, to deliver us from all fear, and render us invincible amid our many dangers, snares and mortal conflicts, promises safety to all that the Father has taken under his protection (John 10:26). From this we infer, that all who know not that they are the peculiar people of God, must be wretched from perpetual trepidation, and that those therefore, who, by overlooking the three advantages which we have noted, would destroy the very foundation of our safety, consult ill for themselves and for all the faithful. (Inst 2.21.1) Herein then is the dilemma of our current recovery of the doctrines of grace. Relegation of this doctrine to silence is not permissible. Equally, simply to know this doctrine and not find it useful in our lives is condemnable. Head knowledge without heart knowledge is dead knowledge indeed. The doctrine of election is both useful and necessary. Uses We might then declare that Christian affections lie at a low ebb because election is not taught beyond the mere use of bare knowledge and polemic. We are herewith admonished to teach and preach these truths to the end of Christian use. We are admonished to beseech the heavenly throne for grace sufficient to infuse within the souls of the saints of God these most precious of truths. If our affections languish it is because our hearts are unaffected by the sovereign, eternal, electing love of God bound up in Christ Jesus our Lord. What is more useful for a child of God than to know that God's love for him transcends earthly barriers and even time itself? What greater demonstration of God's love can be found, than that spoken of in the doctrine of election? If election has its resonance within our souls, than shall we be heard to say as this doctrine is taught, "My beloved put in his hand by the hole of the door, and my bowels were moved for him. I rose up to open to my beloved; and my hands dropped with myrrh, and my fingers withsweet smelling myrrh, upon the handles of the lock (SoS 5:4, 5)." Let love abound in the reflection of God's people upon the very necessary and useful doctrine of election. We might also assert that Christian assurance wavers in the wind because election is not known in the hearts of men. Where election is not taught doubt abounds. What is more assuring to the sinner than to know that his hope and confidence are bound up in this doctrine? How useful is election for assurance? So useful that Paul would insert it into a most useful text of Christian assurance, writing: And we know that all things work together for good to them that love God, to them who are the called according to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified (Rom 8:28, 29). Far to many today drink the bitter stew of wild gourds or serve it up for many partakers. Here is the doctrine that might be cast into the pot and remove its bitterness unto the soul. Last, we might say that Christian humility is wanting because men are raised up in themselves, having not been laid low in heart and conscience by the grandness of this doctrine. If election has its rightful use in the church it will not lead us to be a proud, boisterous and irreverent of sorts, rather it will lead us to the very end of true humility. Election teaches a sinner that God's love is bound in Christ in all eternity, exceeding the depths of our depravity with remarkable and sovereign love. If we find that our doctrine leads to haughtiness rather than kindness, then either our understanding of this doctrine fails or it has not found its use within our heart. When we behave like Jonah we have learned election wrong. Let us strive to recover this doctrine not that we might boast against others, instead let us find it useful as the balm of Gilead could bring health to an infirmed soul. Doctrine has its use. What God has revealed is necessary. Let us learn the proper dose and application of this our soul's ointment.