General Observations about Predestination
Having spoken of the decrees of God in general, we shall now proceed with a discussion of the specific decrees of God, speaking particularly of those relating to man’s salvation and damnation. Due to repeated slander by individuals with evil motives, the word predestination gives some offense, triggers prejudice, and is repulsive to people who are both ignorant and filled with resentment against this doctrine. This has led some to be of the opinion that it is preferable not to speak of this mystery. Since Scripture, however, bears such abundant testimony to this doctrine; since it is a matter of supreme importance, yielding a proper understanding of the entire way of salvation; and since it is a fountain of comfort and genuine sanctification, nothing must be held back. The entire counsel of God must be declared. Everyone must strive to understand this doctrine well and apply it properly.
Scripture makes reference to election in a variety of ways.
(1) The Lord Jesus Christ is called the Elect (Isa 42:1), “who verily was foreordained before the foundation of the world” (1 Pet 1:20), to be the Surety and Savior of the elect.
(2) The holy angels have been elected to an eternal and permanent state of felicity. They are not chosen in Christ, and He is not considered to be their Mediator, as there was neither sin in them nor would there be. He is also not considered their Head to preserve and confirm them in their state, as Scripture makes no mention of this at all. The Lord Jesus has been given unto the salvation of men and not angels. As God and man, however, Christ is exalted above the angels who worship Him, and whom He, as Lord, uses according to His will to the benefit of His elect. These holy angels have been chosen by God, which explains why they are called “elect” (1 Tim 5:21), in distinction from other angels who have sinned, not having kept their first estate, and having left their own habitation, are therefore eternally damned (cf. 2 Pet 2:4; Jude 6; Matt 25:41).
(3) Some people are elected to a specific office, possibly in government, as Saul was chosen to be king. “see ye him whom the Lord hath chosen?” (1 Sam 10:24). This was also true when he was rejected. “I have rejected him” (1 Sam 16:1). Others are chosen to an ecclesiastical office, as Judas, who was also chosen to be an apostle. “Have I not chosen you twelve, and one of you is a devil?” (John 6:70).
(4) This manner of election is not under discussion here, but rather the election of some men unto salvation, in contrast to those who have been rejected by God.
Various words are used to give expression to the doctrine of election, such as.
(1) Προορισμός (Proóórismos), predestination, which in Latin is “predestinatio.” It signifies a determination of a matter before it exists or transpires in order to bring it to a certain end. “For to do whatsoever Thy hand and Thy counsel, προώρισε (prorise), determined before (that is, predestined) to be done” (Acts 4:28). This is further confirmed in 1 Cor 2:7, “But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory.” It is this word which is used to refer to man’s destiny relative to salvation, as well as the means whereby they obtain this salvation. “We … being predestinated … having predestinated us unto the adoption of children” (Eph 1:11,5); “For whom He did foreknow, He also did predestinate to be conformed to the image of His Son. … Moreover whom He did predestinate, them He also called” (Rom 8:29-30). This word not only relates to election, but also to reprobation, as confirmed in texts where the word is used in reference to Herod, Pilate, and Judas. “For to do whatsoever thy hand and thy counsel determined before to be done” (Acts 4:28). “And truly the Son of man goeth, as it was determined: but woe unto that man by whom He is betrayed” (Luke 22:22).
(2) Another word is Πρόγνωσις (Prognosis), foreknowledge. This word does not refer to a mere foreknowledge whereby God has prior knowledge of all things, including the end of men. “Known unto God are all His works from the beginning of the world” (Acts 15:18). It rather refers to a foreknowledge characterized by love and delight. In this manner Christ is referred to as “the Elect of God,” stating that He “was foreordained before the foundation of the world” (1 Pet 1:20). In like manner “the Lord knoweth the way of the righteous” (Ps 1:6), and “the Lord knoweth them that are His” (2 Tim 2:19). Believers are therefore called “elect according to the foreknowledge of God the Father” (1 Pet 1:2). It signifies election itself. “God hath not cast away His people which He foreknew” (Rom 11:2); “For whom He did foreknow, He also did predestinate” (Rom 8:29). This foreknowledge is contrasted with not being known, that is, being rejected. “I never knew you” (Matt 7:23); “I know you not” (Matt 25:12).
(3) Scripture also uses Πρόθεσις (Prothesis), or purpose. This word does not refer to an impotent wish, but to a certain, immutable, unbreakable decree. It is used in reference to the election of the Lord Jesus as Surety. “Whom God hath sent forth to be a propitiation” (Rom 3:25). It is also used relative to the elect, particularly in reference to both the means by which, and the end unto which they are made partakers of salvation. “… them who are the called according to His purpose” (Rom 8:28); “… that the purpose of God according to election might stand” (Rom 9:11); “… being predestinated according to the purpose of Him who worketh all things after the counsel of His own will” (Eph 1:11).
(4) Then there is the word Ἐχλογή (ekloge), that is, election. Even though it is used in reference to other matters, it also is frequently used to describe divine appointment unto salvation as well as the means whereby the elect become partakers of salvation. “The purpose of God according to election” (Rom 9:11); “There is a remnant according to the election of grace” (Rom 11:7); “Knowing, brethren beloved, your election of God” (1 Thess 1:4). In this respect believers are called the elect. “Few are chosen” (Matt 22:14); “Who shall lay anything to the charge of God’s elect?” (Rom 8:33). They are even referred to as “the election” itself. “But the election hath obtained it” (Rom 11:7). They whom God has chosen for a specific purpose He has also chosen in regard to the means, which is also referred to as “choosing.” “Ye have not chosen Me, but I have chosen you, and ordained you, that ye should go and bring forth fruit. I have chosen you out of the world” (John 15:16,19).