Truth Magazine

By Larry Ray Hafley

1. Introduction:

A. Definition of Unconditional Election.

1. “By the decree of God, for the manifestation of His glory, some men and angels are predestinated to everlasting life, and others are foreordained to everlasting death.

“These angels and men, thus predestinated and foreordained, are particularly and un-changeably designed; and their number is so certain and definite that it cannot be either in-creased or diminished.

“Those of mankind that are predestinated un-to rife, God, before the foundation of the world was laid, according to His eternal and immutable purpose, and the secret counsel and good pleasure of His will, hath chosen in Christ, unto everlasting glory, out of His mere grace and love, without any foresight of faith or good works, or perseverance in either of them, or my other thing in the creature, as conditions, or causes moving Him thereunto; and all to the praise of His glorious grace.

“As God hath appointed the elect unto glory, so hath He, by the eternal and most free purpose of His will, foreordained all the means thereunto. Whereby they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ by His Spirit working in due season; are justified, adopted, sanctified, and kept by His power through faith unto salvation. Neither are my other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.

“The rest of mankind, God was pleased, according to the unsearchable counsel of His will, whereby He extendeth or withholdeth mercy as He pleaseth, for the glory of His sovereign power over His creatures, to pass by, and to ordain them to dishonor and wrath for their sin, to the praise of his glorious justice” (The Westminister Confession, Chapter 3).

2. “The Reformed Faith has held to the existence of an eternal, divine decree which, antecedently to any difference or desert in men themselves, separates the human race into two portions and ordains one to everlasting life and the other to everlasting death” (Loraine Boettner, The Reformed Doctrine of Predestination, p. 83).

3. Statements by John Calvin:

a. “We say, then, that Scripture clearly proves this much, that God by his eternal and immutable counsel determined once for all those whom it was his pleasure one day to admit to salvation, and those whom, on the other hand, it was his pleasure to doom to destruction. We maintain that this counsel, as regards the elect, is founded on his free mercy, without any respect to human worth, while those whom he dooms to destruction are excluded from access to life by a just and blameless, but at the same time incomprehensible judgment.”

b. “When God prefers some to others, choosing some and passing others by, the difference does not depend on human dignity or indignity …. If what I teach is true, that those who perish are destined to death by the eternal good pleasure of God, though the reason does not appear, then they are not found but made worthy of destruction … the eternal predestination of God, by which before the fall of Adam he decreed what should take place concerning the whole human race and every individual, was fixed and determined …. God chose out of the condemned race of Adam those who he pleased and reprobated whom he willed …. “

4. Unconditional Election describes the choosing of God of some unto salvation without conditions.

B. Election is a Biblical subject, a divine act, but the Calvinistic concept of unconditional election is not taught in the Scriptures.

II. Discussion:

A. Scriptural Examples of Election.

1. Christ was God’s elect (Isa. 42:1; 1 Pet. 2:6). But His submissive obedience was required (Jn. 12:27; Matt. 26:39, 53; Heb. 5:8, 9).

2. Paul was chosen, selected to preach, not unto salvation (Acts 26:16-18; Gal. 1:15, 16), but obedience was required (Acts 26:19; 1 Cor. 9:27).

3. Exposition of Romans 9.

a. “It is important to bear in mind that the selection throughout is regarded as having reference not to the final salvation of persons, but to the execution of the purpose of God. Underlying the whole section is the special object of Saint Paul to justify himself in preaching the gospel to the Gentiles” (Cambridge Greek Testament).

b. The Jews desired acceptance from God by the flesh (Matt. 3:9; Jn. 8:33, 39).

c. But not children of the flesh, but children of promise are counted for the seed (v. 8).

d. Isaac came through “word of promise” (v. 9), not through flesh primarily, for flesh was dead (Rum. 4:19). Ishmael was son of Abraham, but not from “word of promise.”

e. Jacob and Esau – Jacob chosen, elect, through whom promise was fulfilled (v. 11). This was not a choice for individual salvation. Statements in verses 12 and 13 made concerning nations descending from Jacob and Esau (cf. Gen. 25:23; Mal. 1:2, 3). God alone determines His plan to bring salvation, to execute His purpose, not man.

f. None can object to God’s purpose to bless whom He wills.

(1) But whom does He will to bless?

(a) Jews say “us,” fleshly Israel, descendants of Abraham.

(b) No, it is God’s prerogative to determine whom He wills to bless, and He designs to bless all, Jews and Gentiles (v. 24).

(c) Prophecy tells us that Gentiles are included as well as Jews because salvation comes not through the flesh, but through the word of promise (vv. 25, 26).

(2) Verses 30-34 tell us God wills to bless all who seek righteousness by faith, not by works. Jews stumbling foretold (v. 33). As the heirs were children by the word of promise, not through the flesh, so salvation is afforded, not through the flesh, by works, but by faith.

4. Romans 8:28-30; Ephesians 1:3-14.

a. This election is corporate, general, not particular and individual.

b. Compare general statements (Eph. 1:4; Col. 1:22).

(1) Corporate fulfillment certain (Rom. 8:30; Eph. 5:27).

(2) But individual fulfillment conditional (Col. 1:23; 2 Pet. 1:10).

(3) Compare general election of Israel (Dent. 4:20, 37; 7:6-8); but their individual salvation conditional (1 Cor. 10:1-12).

5. Romans 11:5, 6.

a. Note context of statement (v. 1) Is Israel cast away?

(1) No, 1, Paul, am an Israelite and saved.

(2) Elijah thought he, too, was alone, but he was not (vv. 2-4).

(3) So, now (w. 5, 6).

(4) Verses 5 and 6 do not mention “unconditional election of grace.” He does not say, “It is no more of conditions.”

(5) See verse 28: It sums up argument from verse 13f.

B. The “How” of Election.

1. The saved are the elect (1 Thess. 1:4; 1 Pet. 1:2).

2. The Thessalonians:

a. Received the word (1 Thess. 2:13).

b. They turned to God (1 Thess. 1:9).

c. They were chosen “to salvation through sanctification of the Spirit and belief of the truth: Whereunto he called you by our gospel” (2 Thess. 2:13, 14). Thereby were they called to God’s kingdom and glory (1 Thess. 2:12).

3. The “strangers” of 1 Peter 1:2.

a. They were redeemed by the blood (1 Pet. 1:18, 19).

b. They were begotten, born again, by the word (1 Pet. 1:23).

c. They were saved by baptism (1 Pet. 3:21).

d. This was accomplished when they purified their souls in obeying the truth through the Spirit (1 Pet. 1:22).

4. Acts 13:14-48.

a. The word was preached (v. 26).

b. The invitational promise was extended (vv. 38, 39).

c. The admonition against unbelief was given (vv. 40, 41).

d. Judgment rendered according to response (vv. 46, 48).

III. Conclusion:

A. The Consequences of Unconditional Election:

1. It makes God a respecter of persons in the very area where He affirms that He is not a respecter of persons (Acts 10:34, 35; Rom. 2:6, 11; 1 Pet. 1:17).

2. It denies that God wills the salvation of all men (1 Tim. 2:5; 2 Pet. 3:9; Ezek. 18:23; 33:11).

3. It eliminates man’s responsibility (Matt. 11:28-30; Lk. 13:34; Jn. 5:40).

B. God has “chosen us in him” (Eph. 1:4); Are you “in him” (Gal. 3:26, 27)?

Guardian of Truth XXVII: 14, pp. 424-426
July 21, 1983

By S. Leonard Tyler

One should see God in all of life. Therefore, as James said, “For that ye ought to say, if the Lord will, we shall live, and do this or that” (James 5:15). Jesus prayed, not that His will be done but His Father’s be done. He recognized the presence of His Father always. A long time ago, David declared God to be everywhere.

If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; Even there shall thy hand lead me, and thy right hand shall hold me. If I say, Surely the darkness shall cover me; even the night shall be light about me. Yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light are both alike to thee (Ps. 139:8-12).

Finally, David declared, “Search me, O God, and know my heart: try me, and know my thoughts … lead me in the way everlasting” (vv. 23-24). He was a man after God’s own heart. This was not because David was a perfect man. He fell far short of that. But he trusted God and returned to Him for forgiveness. He depended upon God.

Elijah manifested a strong faith at Mt. Carmel (1 Kings 18:17-46). He did this against seemingly unsurmountable odds. There were 450 prophets of Baal and 400 of the groves all standing together for Baal. Elijah stood alone for Jehovah – “if God be for you who can be against you?” Truly, God and one person of real faith make a majority in power for righteousness.

Elijah saturated his sacrifice with water, called upon God to send down the fire, and God responded with tire. Baal failed his prophets, for he was an idol. Paul said, “We know an idol is nothing in the world, and that there is none other God but one” (1 Cor. 8:4). The people had been deceived and Elijah proved God to be true. He challenged and won. The people fell on their faces and said, “The Lord, He is the God; the Lord, he is the God.”

Elisha, another true prophet of the Lord, prayed that God would open his servant’s eyes so he could see. He did. “And, behold, the mountain was full of horses and chariots of fire round about Elisha” (2 Kings 6:17).

We need to open our eyes by faith and see God as a real living, eternal and all-powerful being. We need to see His way and walk faithfully therein.

Faith Is A Wonderful Blessing

What are some of the blessings which result from true faith?

1. Faith will lead one to “draw nigh to God” and will enable one to see God’s nearness (James 4:8).

Is there anything that one needs more than a realization of God’s newness? Jesus promised His apostles that upon their making disciples and teething them to observe all His commandments, “Lo, I am with you always, even unto the end of the world” (Matt. 28:20). This is the fellowship that we have with the Father and His Son, Jesus (1 John 1:3-7).

2. Faith will humble one in the sight of the Lord (lames 4:10). “Humble yourself therefore under the mighty hand of God, that he may exalt you in due time” (1 Pet. 5:6). Faith will also help one to cast his cares upon the Lord, “for he careth for you” (1 Per. 5:7).

3. Faith will lead one to “resist the devil” and “resist stedfast in the faith” (1 Pet. 5:9). The believer will take God’s way of escape when temptation arises (James 4:7; 1 Cor. 10:12-13).

4. Faith will close one’s mouth to evil speaking and lead one to love. This love “rejoiceth not in iniquity, but rejoiceth in the truth” (1 Cor. 13:4, 6).

5. Faith will lead one into an active, committed life (James 1:25; 3:17, 20, 24). He will present his body as a “living sacrifice, holy, acceptable unto Cod” (Rom. 12:1). The man of faith will not be conformed to this world but will be renewed in Christ (Rom. 12:2; 2 Cor. 5:17).

6. Faith will open one’s heart and mouth to the Father through Jesus (1 Tim. 2:4-6; Heb. 8:6; 12:24; 1 John 2:1-2). “The eyes of the Lord are over the righteous and his ears are open unto their prayers” (1 Pet. 3:12). Prayer is not an arbitrary demand but, rather, a blessed oppor-tunity afforded the Christian. I know no greater blessing afforded the child of God upon the earth than prayer. One can thank the Father, praise Him, make requests and ask forgiveness. “Pray without ceasing” (1 Thess 5:17).

Let us serve God by faith that we may enjoy His wisdom, power, and presence. The wonderful blessings of faith come through the obedience of faith, which is reveal-ed in the gospel of Christ. “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith” (Rom. 1:16-17). Why not obey the gospel now and obtain all of its wonderful blessings?

Guardian of Truth XXVII: 14, pp. 423-424
July 21, 1983

By Dorval L. McClister

Brother Ron Howes has submitted an article in opposition to some comments I made concerning the laying on of hands in the appointment of elders. Brother Howes seems to have drawn some conclusions from Acts 6:3-6 that an appointment ceremony was all that was involved in the laying on of hands. He states, “I must conclude therefore that when the Apostles laid their hands on these men in verse 6, that it was not to impart the Spirit, because they already had it. Here the action of laying on of hands is clearly an appointing ceremony.” I have some difficulty in understanding how he reached this conclusion. First of all, to be filled with the Holy Spirit (as were these men mentioned in Acts 6:3) does not imply that they had received any miraculous gifts of the Spirit. John was filled with the Spirit (Lk. 1:15), yet John did no miracle (Jn. 10:41). Zacharias was filled with the Holy Spirit (Lk. 1:57). Elizabeth was filled with the Holy Spirit (Lk. 1:41). Christians are to be filled with the Spirit (Eph. 5:18). Is there any biblical evidence that any of these possessed then, or possess now, any miraculous gifts of the Spirit?

The only persons I have read about in the New Testament Scriptures who could perform miraculous signs and wonders were only those upon whom the Apostles laid their hands. Acts 6:8 provides clear evidence that miraculous powers were given to Stephen. “He did wonders and miracles among the people,” implying that he had not done this before. Philip, another one of the seven chosen, is seen later in Acts (8:13) performing “miracles and signs.” From whence did these men receive the miraculous power on the Holy Spirit? At the laying on of the hands of the Apostles as stated in verse 6. Since it is evident that being filled with the Holy Spirit is not synonymous with receiving miraculous powers from the hands of the Apostles, then the seven men in Acts 6:5 did not have such miraculous gifts until after the laying on of hands of the Apostles in verse 6. I beg, humbly, to differ with brother Howes in his conclusion that Acts 6:6 is nothing more than an “appointing ceremony.”

I hope that brother Howes understands that I have no quarrel against a preacher who wishes to lay hands upon another. However, I sincerely believe we should look carefully at such passages as Acts 13:1-3 which he incorporates as “apostolic example and direct statement” for a ceremony in which elders are appointed in the church today. In fact, no ceremony is being used here to appoint or ordain elders, deacons, or preachers in the church. Everything done in these verses is done under the direct guidance and counsel of the Holy Spirit through inspired men. The requirement involved “separating Saul and Barnabas” for a specific mission in evangelism. Three acts are mentioned: laying on of hands, fasting, and prayer. The laying on of hands in Acts 13:3 certified that mission as one personally designed and directed by the Holy Spirit. Does brother Howes incorporate all three of these acts, including fasting, in a ceremony in which elders are appointed in the church? The proper application of this passage is not in ordaining or appointing elders in the church, but rather to separate two inspired men to preach the gospel under the direction of the Holy Spirit. Does the church where brother Howes labors practice the laying on of hands and fasting when their preacher goes to another area to preach? If not, why not, as he states that such passages provides apostolic example and direct statement to do such. We really do not prove anything by using unrelated texts in a formal argument.

It may appear to brother Howes that I seem to struggle with the idea of appointing elders in the church. I really don’t. I should study the subject more, yes, indeed. And if he determines that some form of recognition of the elders by the congregation is simply a meaningless gesture, a mere ceremony, then I would certainly grant him the privilege of choosing another alternative. However, the laying on of hands by inspired men of the New Testament involved a direct relationship and intervention of the Holy Spirit, a relationship which I affirm does not exist today. I share the sentiments of R.L. Whiteside when he commented, “I have never taken part in the laying on of hands. I cannot see that it would do any man any good for me to lay hands on him” (Reflections, p. 463).

Guardian of Truth XXVII: 14, pp. 422-423
July 21, 1983

By Ron Howes

It is with some hesitation that I choose to reply to brother Dorval McClister’s article on the eldership dated March 17, 1983. Brother McClister and I are not acquainted, and his articles on the eldership were timely, well written, and contained much to which I may say a hearty “Amen.” It is hoped that my brother will accept my disagreement for its principle and not its personality, and should he choose to respond to the response be assured there will not be a review of the review of the review.

In his comments on the appointment of elders, brother McClister says, “I can see nothing accomplished in a symbolic gesture of laying hands upon the men selected to serve as elders.” He continues, “. . .it would seem clear that Titus did not lay his hands upon those whom he appointed as elders of the church …. It is my personal belief that the practice of laying hands upon another today would be empty of any real meaning, and is not necessary in appointing elders in the church.” Because of the usual inadequacy of quotes to properly convey the thoughts of the original article, the reader is encouraged to review the entirety of brother McClister’s statements in this regard.

As have most of us when confronted with the question of just how to set the men in office, brother McClister has struggled with the issue of the appointment ceremony. It appears that he has substituted one of his own. “While the men remain standing, I also request that the entire congregation arise to their feet in recognition of them as the elders of the church.” Dorval, is this not also a symbolic gesture?

Dorval’s hesitation at using the “laying on of hands” in his appointment ceremony, arises from his conviction that this action seems to be limited to the “direct intervention of the Holy Spirit.” Some observations are in order.

In Acts chapter 6, when the seven were appointed to serve tables, their qualifications were that they be full of the Spirit and of wisdom. Verse 5 is quite emphatic in its statement that they “chose Stephen, a man full of faith and of the Holy Spirit.” I must conclude, therefore, that when the Apostles laid their hands on these men in verse 6, that it was not to impart the Spirit, because they already had it. Here the action of laying on of hands is clearly an appointment ceremony.

The same action is observable in Acts 13. The participants are indicated in verse one, being the prophets, teachers, and the church in Antioch. The apostle Paul and Barnabas are then, in verse 3, the recipients of this “laying on of hands” ceremony. Paul was already filled with the Holy Spirit, being an apostle. The ceremony here is not the impartation of spiritual gifts, but the act of appointment. The Holy Spirit separated them; the local church conducted the ceremony. The same is true today; Paul states in Acts 20:28 that it is the Holy Spirit that makes men “bishops.”

Perhaps absent from the instructions to Titus, but included in Paul’s letter to Timothy, in a section specifically devoted to Timothy’s (the evangelist’s) special relationship to the eldership, Paul tells him to “lay hands hastily on no man.” The inference is quite clear that Timothy was to lay hands on men after considerable deliberation only. Thus again, the “laying on, of hands” is the appointment ceremony. It is not an empty gesture, but one through the approval of apostolic example and direct statement that we may incorporate into the meaningful appointment process today.

Guardian of Truth XXVII: 14, pp. 422-423
July 21, 1983