Romans: Election, Israel, and Covenant Mercy

The Doctrine of Election - 5

Transcript: AI Transcript

Professor: John Weaver

Subject: New Testament Studies

Genre: Sermon

Dictation Name:

Date: 2009-01-27

Synopsis: In this sermon, John Weaver continues his series on the biblical doctrine of election from Ephesians 1, focusing on the procedure and perception of election. He argues that the basis of God's choosing is solely 'the good pleasure of His will,' not foreseen faith or human merit. God's pleasure becomes His purpose, which He then performs. The perception of election is twofold: objectively, through the work of Christ for us, which manifests an election; and subjectively, through the effectual calling of the Spirit in us, which assures individuals of their election.

[John Weaver] Chapter 1, verse 1. Paul, an apostle of Jesus Christ by the will of God, to the saints who are at Ephesus and to the faithful in Christ Jesus. Grace be to you and peace from God our Father and from the Lord Jesus Christ. 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. and whom we have redemption through his blood, the forgiveness of sins according to the riches of his grace. For in he hath abounded toward us in all wisdom and prudence, having made known unto us the mystery of his will according to his own good pleasure which he hath purposed in himself, that in the dispensation of the fullness of times he might gather together in one all things in Christ.

[John Weaver] both which are in heaven, and which are on earth, even in him. In whom also we have obtained an inheritance being predestinated according to the purpose of him who worketh all things after the counsel of his own will, that we should be to the praise of his glory who first trusted in Christ. In whom also ye also trusted after that ye heard the word of truth, the gospel of your salvation, whom also after that ye believed ye were sealed with that Holy Spirit of promise, who is the earnest of our inheritance unto the redemption of the purchased possession unto the praise of his glory."

[John Weaver] For several weeks now we have considered Ephesians chapter 1 on the biblical doctrine of election. After having given a message concerning the introductory statements concerning this biblical doctrine, We began by pointing out, number one, the principle of election. God does have an elect. In fact, the Bible says very clearly in Romans chapter 8, who shall lay anything to the charge of God's elect. And Matthew, Matthew tells us that God shall send his angels and shall gather his elect. And then we looked at the very principle, showing that whenever there was a choice, necessarily implied there was a reprobation or a preterition that simply means a passing over or an omission. So when God chose some, it means necessarily that he omitted or passed over others. And then having shown you that truth from non-soteriological verses in the Bible, we looked at it at some of those verses which did indeed relate to salvation. However, I pointed out that there were four types of election in the Bible. There was that election which is known as theocratic election or national election.

[John Weaver] Secondly, there is a vocational election, where the tribe of Levi was chosen to be the servants of the Lord. Thirdly, there was a messianic election. Christ was chosen to be the God-man, the mediator, the redeemer. And then fourthly, there was a soteriological, that is, an election unto salvation, or as we know it, an ecclesiastical election. Then we look, secondly, at the person of election, for verse 4 tells us,"...according as he hath chosen us in him." And then I've pointed out that our election was in Christ, that Christ was God's first elect. In fact, the word of God tells us that His name is at the head of the book of life. In fact, He said,"...at the head of the book it is written of me." And this is why it's called the Lamb's book of life. And so we were chosen in Christ. And then thirdly, in verse 4, we look at the period of election, and the Bible tells you there it was before the foundation of the world. There is no such thing as a temporal election.

[John Weaver] There is no such thing as an election in time. Election is a finished act. It happened in eternity past before the world ever began. And contrary to the song that is sung very often today, there are no new names written down in glory. The Word of God says very clearly their names were written in the Lamb's Book of Life from before the foundation of the world. Revelation 17 and verse 8. And then fourthly, we look at the purpose of the election. In verse 4, the Bible tells us that one of those purposes was that we should be holy and without blame before him. Verse 5 tells us another purpose of election was that we were to be his sons, that is, his adopted sons, having all the privileges and rights of the heirs of God. Thirdly, the Bible tells us that we were elected in order that we might be saved. Election is not salvation. It is the basis and the foundation. But the Bible says very clearly in 2 Thessalonians 2, verse 13, it is unto salvation.

[John Weaver] And then, fourthly, the Bible tells us that we were elected for Christ. We are to be His.

[John Weaver] Now, today we come to the fifth point, and that is the procedure in election. If you will notice verse 5 in Ephesians chapter 1, having predestinated us unto the adoption of children by Jesus Christ to himself according to the good pleasure of his will. To begin with this morning, let me state that in all matters pertaining to theology, In all matters pertaining to God, we are limited. We are confined to God's written revelation, the Bible, concerning Himself and His works. And when you consider the doctrine of election, you cannot base your theology upon the deductions and the reasonings of men. You cannot base what you know concerning God's doctrine of election upon what is known as general revelation, that is, the created universe. It's true the created universe may tell you that there is an all-powerful being, that there is someone that created the world, but it can tell you absolutely nothing about that being. It cannot tell you that He is holy. It cannot tell you that He is merciful. It cannot tell you the way He moves, or the way He acts, or the reason He acts.

[John Weaver] So you are confined to God's written revelation concerning Himself. You see, beloved, we do not have all the answers that we may want. But we do have all the answers that we need. That which God has seen fit to reveal in his word is exactly that which we need. I know that our minds can conjure up many questions, and we can have many hypothetical situations, and we can say, what if this, and what if that? But still, we are limited and we are bound to the word of God. And the very fact of the matter is, God has chosen to reveal some things to us. And some things he has chosen not to reveal to us.

[John Weaver] If you will hold Ephesians chapter 1, but turn in your Bibles, please, to Deuteronomy chapter 29 and verse 29. And I think you will see, when I began discussing the procedure in election, I think you shall see the importance of this verse. Deuteronomy chapter 29 and verse 29. The Bible says the secret things belong unto the Lord our God. But those things which are revealed belong unto us and to our children forever that we may do all the words of this law. Now there, that verse very clearly tells you that there is a secretive will in God and there is a revealed will which He has given to us. You and I have our responsibility, our duty, our obligation from God's revealed will, the Bible. Those things that he has not revealed belong unto him. Our duty is not based upon God's secretive will. Our duty is based upon God's revealed will.

[John Weaver] Let me just give you an illustration of that. In fact, the illustration is the doctrine which we're considering. That is the doctrine of election. Here's someone that is unconverted, and they say, well, I don't know whether I'm an elect or not. And so since I don't know whether I'm an elect or not, I'm just simply going to do nothing. Because no one can know whether he's an elect or not.

[John Weaver] That's what they were saying, that's what they're reading. And so I'm just going to do nothing. But what you're trying to do is base your responsibility upon God's secretive will. When God says your responsibility is based on his revealed will, and his revealed will is that you repent and believe the gospel. Now, what I'm saying is this, when it comes to the doctrine of election, there are some things that God has revealed very clearly, very dogmatically concerning it in his word. There are some things about the doctrine of election that God has not revealed, and that is, he has reserved it to himself.

[John Weaver] Now, if you look back in your Bibles to Ephesians chapter 1 and verse 5, the Bible tells you very clearly In verse 4, that He chose us. In verse 5, that He predestinated us unto the adoption of children by Jesus Christ according to the good pleasure of His will.

[John Weaver] Now the very first question that usually comes to people's mind when you begin to discuss election is, how did God choose? What was the basis of His choosing? The answer given by many people is that God chose certain ones based on foreseen faith. In other words, God foresaw that they would believe and therefore he chose them to believe. Number one, the first thing wrong with that is this, that would not be an election, that would be a ratification. God would not be electing anyone. He would not be choosing anyone.

[John Weaver] He would merely be ratifying their choice. Number two, the Word of God tells us that none can believe, nor none will believe unless God gives them His gift of faith. Everyone in here can quote Ephesians 2, 8 and 9. For by grace are you saved through faith. And that, not of yourselves, it faith, is the gift of God. So when someone says, well God foresaw who would believe and therefore he chose them to believe. Number one, that would be a ratification, not an election. Number two, it would be saying that men would have the ability to believe in themselves, which would deny the Word of God. And number three, if you will turn in your Bibles, please, to 2 Thessalonians 3 and verse 2. Here is a verse.

[John Weaver] that will very clearly, I believe, solve this riddle. Because you know, in fact, I read it in the newspaper just this past week, where a preacher was saying, all men have faith. All you have to do is exercise it in the right way. In other words, what they're saying is this. I'm sitting down in this chair. Now, before I sat down in that chair, I believed that chair would hold me, and therefore, by faith, I just sat down in it. Now, they said, just like you had faith that that chair would hold you, what you need to do is take that faith and exercise it for Jesus Christ.

[John Weaver] But the only problem is this. The Bible distinguishes between what you and I would know as an ordinary faith and that which is a supernatural saving faith. Because, if you look in 2 Thessalonians 3, verse 2, Paul says, and that we may be delivered from unreasonable and wicked men, here it is, for all men have not faith. That is, they do not have the faith. Not all men have the faith. In fact, in Titus chapter 1 and verse 1, this special supernatural saving faith is called the faith of God's elect. And so when people begin to talk about the basis of God's choosing, and they say he looked down and saw who would believe, and therefore he chose them to believe.

[John Weaver] Number one, that is denying the inability of man. It is making God's election a ratification, not an election. And it's saying that faith is not the gift of God. No. The Bible does not say and the Bible does not teach that God foresaw who would believe and therefore he chose them. Noah doesn't teach that. Well, what was the procedure in election? Well, it's very plain. If you look back in Ephesians chapter 1 and verse 5, the Bible says that the basis of election, the ground of election, is according to the good pleasure of his will. according to the good pleasure of his will."

[John Weaver] Now, beloved, I'm wrestling this morning, I can assure you, because I don't know how to communicate this statement. But if you can picture with me, just for a moment, the Almighty God, self-sufficient, self-contained, ever-blissful, dwelling in eternity past, immortal, invisible, the only wise God whom no man can approach, here that one almighty, omnipotent God is. And I have to put this in human language, deliberating, as it were, with himself, as to whether or not he should make any creature And if He made them, should He save them or should He damn them? And if He made them, should He design His Son to be the mediator, to receive our nature, and in time and in history actually redeem us to Himself? What I'm saying is this, here is God dwelling in eternity.

[John Weaver] The very fact that He did deliberate and decide to create was merely according to the good pleasure of His will. The very fact that He did decide to save was according to the good pleasure of His will. The very fact that he did sin Christ was according to the good pleasure of his will. In other words, God needed nothing. God needed no one. God is independent, self-sufficient, self-contained, the only wise God. He needed not that external glory that is brought to him by us. People say, well, the reason God created, the reason God saved anybody was that we might praise Him and that we might bless Him. Well, if you think that, I ask that you turn in your Bibles, first of all, to Nehemiah chapter 9 and look at verse 5. Nehemiah chapter 9 and verse 5. Nehemiah chapter 9 and verse 5. Watch it very carefully. Notice what Nehemiah says. Nehemiah chapter 9, verse 5.

[John Weaver] And the Levites, Jeshua, and Cadmeum, Bani, Hashebniah, Cherubiah, Harijah, Shebaniah, and Pethaniah said, Stand up and bless the Lord your God forever and ever, And blessed be thy glorious name, which is exalted above all blessing and praise." Which is exalted above all blessing and praise. In other words, what he is saying is this, that our blessing and our praise adds nothing to God. In other words, God did not need our external praise. God did not need our external blessings. God is self-contained. God is self-sufficient. God is ever blessed in Himself.

[John Weaver] Now, it is true, according to the Word of God, that God chose to create. It is true that God chose to save. It is true that God has ordained that men bless his holy name. But there is a big difference between God's intrinsic or inherent self and God's revealed and manifested self. In other words, you and I may either honor or dishonor God according to his manifested self. But we cannot add to, nor hurt, nor do one thing to God as He is in and of Himself. For He is God.

[John Weaver] Now let me show you this. Turn in your Bibles to Psalm 16. Psalm 16.

[John Weaver] Now I've made the statement, I'm going to make it again. God sent His Son, the Lord Jesus Christ, to be our Redeemer. Okay? And our Lord lived a perfect, holy, sinless life. But do you realize that all of the goodness and all of the perfection of Jesus Christ added nothing to God? Now it's true, his life praised the Father in his manifestated glory, but it added nothing to his person. In Psalm 16, verse 2, the psalmist said, O my soul, thou hast said unto the Lord, and here our psalmist is speaking prophetically of Christ, thou art my Lord. Notice what Christ says,"...my goodness extendeth not to thee." In other words, it adds nothing to the nature, to the being, to the essence of God. Well, to whom does Christ's goodness extend? Verse 3,"...but to the saints that are in the earth, and to the excellent in whom is all my delight." In other words, man can add nothing to God. And the very fact that Christ came, the perfect man, All of his perfection added nothing to God.

[John Weaver] It did add, thanks be His holy name, something to the saints. It gave them a perfect righteousness and a perfect holiness and a perfect standing before God. But God is ever blessed in himself. And the very fact is that the Bible says that God proceeded in election according to the good pleasure Now, I've been trying to say this very simply. There was nothing that made God decide to choose anybody other than the good pleasure of his will.

[John Weaver] It pleased him to do it. If you would look in your Bibles, first of all, to Psalm 115 and look at verse 3. Psalm 115 and verse 3. It is very difficult to try to expound a phrase with another phrase that says exactly the same thing. But this is the very being and nature of God. Notice in Psalm 115 verse 3, David says, but our God is in the heavens. He hath done whatsoever he hath pleased. Now why did God choose whom he chose? The answer is, it pleased him to do it. Why did God choose any? The answer is, it pleased him to do it. Turn in your Bibles, please, to Matthew 11 and verse 26. Matthew 11 and verse 26.

[John Weaver] You remember some time ago I pointed this passage out. And once again, Just to remind you, in verse 20, our Lord begins to upbraid these cities wherein his mighty works were done because they repented not. And then our Lord said that if the mighty works that had been done in Chorazin and Bethsaida had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ash. He said that if the mighty works which had been done in Capernaum had been done in Gomorrah, then Sodom would have repented long ago. The question would reasonably be raised, then, why were not those mighty works done there? And then our Lord says something in verse 25, and look at it.

[John Weaver] At that same time, Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes, even so far, for it seemed good in thy sight." Now, an interesting thing is this. When in Ephesians chapter 1 and verse 5, it talks about the good pleasure of his will, The Greek word is eudokia. And when you get to Matthew 11, it's the same word in verse 26. Even so, Father, for it pleased thee. It was pleasant in thy sight. In other words, the word good pleasure or the word eudokia simply means pleasure. It means favor. It means wish, it means desire, it means satisfaction. It satisfied the Father to do it this way. It pleased the Father to do it this way. It seemed good in His sight. If you would turn in your Bible to Luke chapter 10 and verse 21, once again you'll see the very same scripture, but I'm just pointing out how that It is indeed used the same way.

[John Weaver] Luke 10, verse 21. In that hour, Jesus rejoiced in spirit and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes, even so, father, for it seemed good in thy sight, or it pleased thee. Then, if you would please, look in chapter 12 and verse 32 of Luke. And once again, you will see this same word, eudokia, used again. Luke 12 and verse 32. Our Lord says, Fear not, little flock, for it is the Father's good pleasure to give you the kingdom. It satisfies Him. It pleases Him. He does it according to the good pleasure of his will. When Scripture affirms that the procedure in election is according to the good pleasure of God's will, it is saying that there was nothing in God that made him choose anybody other than the good pleasure of his will. There was nothing outside of God that put pressure, that forced God to do it. God did what he did merely because it pleased him to do it.

[John Weaver] To try to illustrate this point, let me ask you this. Why is this universe in existence? Why is the universe in existence? Was there something that made God create? No. Was there something that fissured in God that He said, I have to have this? No. Well, why is this universe here? The answer is, it pleased God to make it. Why is it that we have the sun that rules by day and the moon by night? Why is it not the moon by day and the sun by night? The answer is, it pleased God to make it like that. Why is it that we have the stars shining at night? The answer is, it pleased God to make it like that. Why did God create angels? It pleased God to create them. Why did God create some angels in order that they would not fall, and then again he created some and allowed them to fall. And the answer is, it pleased God to do it. Why did God choose any under life? And the answer is, it pleased God to do it.

[John Weaver] Why did God choose you? And the answer is, it pleased God to do it. You see, everything that is, is according to the good pleasure of his will. If you would turn in your Bibles to Galatians chapter 1, and since we're talking about the pleasure of God, I want you to notice the testimony that the Apostle Paul gives concerning his own conversion. This is biblical language. Paul says in Galatians 1 and verse 15, But when it pleased God, who separated me from my mother's womb, and called me by his grace. Paul was recognizing the fact that I am what I am merely because of the good pleasure of his will. And when in Ephesians chapter 1 it talks about our election according to the good pleasure of his will, he's saying that the efficient, determinate cause of our election is not one thing in us, but merely the good pleasure of God's will. It pleased him to do it. Now, if you would look in your Bibles, in Ephesians chapter 1 and verse 9, We're talking about the procedure in election.

[John Weaver] And very clearly now, very definitely, the Bible says God proceeded according to the good pleasure of his will. Now in verse 9 we read this, having made known unto us the mystery of his will, according to his good pleasure which he purposed in himself. Verse 5 tells us that he proceeded according to the good pleasure of his will. But now verse 9 tells us that what was his good pleasure in verse 5 has now become his purpose.

[John Weaver] Now the word purpose here literally means to set before oneself. It means to purpose. It means to determine. If you will hold Ephesians 1 and turn in your Bibles to Romans chapter 3, And I'm going to point this out just simply because I think it's not only vital, but so very interesting in light of this. The Greek word for purpose, back in Ephesians 1, is pro tepemi, which means literally to set before oneself to determine the purpose. But in Romans chapter 3 and verse 25, we read this,"...whom God hath set forth to be a propitiation through faith in his blood." Verse 24 says,"...being justified freely by his grace through the redemption that is in Christ Jesus, whom God set forth." The word protithe means, is there interpreted, set forth. Literally, what Romans 3 and verses 24 and 25 is telling us, that the only reason we have Jesus Christ as our Redeemer, the only reason we have salvation, is because God purposed, God decided, God determined to set Him forth to be our Redeemer.

[John Weaver] Had God so chosen? He could have not sent Christ, but he purposed it. And he purposed to do it because it pleased him to do it. And so that which is the pleasure of God becomes the purpose of God. Now if you will turn in your Bibles to 2 Timothy chapter 1 and verse 9, I want you to see how the pleasure becomes the purpose. 2 Timothy chapter 1 and verse 9. Scripture says,"...who hath saved us, and called us with an holy calling, not according to our but according to his own purpose and grace." In other words, that which pleased God, God has now purpose to do. And God has saved us and called us, not according to anything else, not according to anything that we've done, but according to his purpose. And his purpose was that which he did according to the good pleasure of his will. Look in your Bibles for Romans 8 and verse 28. Very familiar passage. But notice what it says. And we know that all things work together for good to them that love God, to them who are called according to purpose.

[John Weaver] Now, why did God call you? Well, he purposed to call you. Why did he purpose to call you? Well, the Bible says, because it pleased him to call you. Called according to purpose. Therefore, if you look in Romans 9 and verse 11, he says, for the children being not yet born, neither having done any good or evil, but the purpose of God according to election might stand, not of works, but of him that calleth." Isn't that amazing? For he says in Ephesians 1, it was according to the good pleasure of his will, now it's his purpose. That which God pleased, was pleased to do, he purposed to do. You see, God's pleasure and God's purpose are the same.

[John Weaver] And these two terms may be used interchangeably. You could say in Romans 8 in verse 28, And we know that all things work together for good to them who love God, to them who recall according to his pleasure. For God's pleasure and God's purpose are the same. You see, this teaches us the stability and the firmness of God's decree of election. You see, in men, I may please or be pleased to do something, but I may purpose to do something else. Our pleasure and our purpose are not always the same, but with God it is. And God said, I called, I elected, I chose according to my good pleasure. But that which pleases me is my purpose. And you see, it cannot be otherwise with God. For God is the most simple being. God is in absolute control, not only over his creation, but over himself. He's God. And so the procedure in election is according to the good pleasure of his will, which is his purpose.

[John Weaver] Now, if you look back in your Bibles to Ephesians chapter 1 and verse 11. Ephesians 1 and verse 11. For here he says,"...in whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will." Now in verse 5, it's his pleasure. In verse 9, it's his purpose. Now in verse 11, he is working all things after the counsel of his own will. Incidentally, this word worketh here, being predestinated according to the purpose of him who worketh. The word worketh means to work effectually. It means to actually, literally bring to pass.

[John Weaver] In other words, that which God is pleased to do is that which God purposes to do. And that which God purposes to do, God performs it. He actually brings it to pass according to the counsel of his holy will. In other words, you have his determination, referred to as his pleasure, and his purpose. And then you have the actual bringing it to pass, the performance of it. That is, he's factually working it out to his own wise counsel for his own glory.

[John Weaver] Now, if you will hold that but turn in your Bibles, first of all, to Isaiah chapter 14. Isaiah chapter 14. And I want you to notice how the Word of God emphatically states that this is part of the Godhood of God. Yea, you might even say it's in the essence or the being of God. For God alone moves according to his own pleasure. You and I do not move according to our pleasure.

[John Weaver] We may think we do, but we don't. We move in terms, most of us, of our creditors, what they want. Or we have responsibilities to them, you see. God moves in terms of no man. He moves only in terms of himself. And so, therefore, in Isaiah chapter 14, in verse 24, the Lord of hosts hath sworn, saying, Surely, as I have thought, so shall it come to pass.

[John Weaver] And as I have purposed, so shall it stand. Notice, if you would, God says, What I please, I purpose. What I purpose I bring to pass, it shall stand, it will not fall. That I will break the Assyrian in my land, and upon my mountains tread him underfoot. Then shall his yoke depart from off them, and his burden depart from off their shoulders. This is the purpose that is purposed under the whole earth, and this is the hand that is stretched out upon all the nations, for the Lord of hosts hath purpose.

[John Weaver] And who shall disannul it? And if hand is stretched out, who shall turn it back?" In other words, whatever pleases God is His purpose. And whatever God's purpose is, He performs. No man can disannul it. No man can turn it back. And so if you will look in Isaiah chapter 46 and verse 10, I suppose one of the key passages in this chapter Probably in the book of Isaiah. In fact, let's begin reading with verse 9. Isaiah 46 and verse 9. Remember the former things of old, for I am God and there is none else. I am God and there is none like me. Declaring the end from the beginning and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure." My counsel shall stand, and I will do all my pleasure. God says, I do what pleases me. What I please, I purpose. What I purpose, I perform. In other words, beloved, When you talk about the procedure in election, the basis of election, the foundation of election, the ground of election, it was merely the good pleasure of God.

[John Weaver] God did what he did. God chose whom he chose simply because it pleased him to do it. He was under no obligation to choose anyone. He was under no obligation to create anyone. He was under no obligation to save anyone. What he did was an act of his free and independent and all-wise and holy will. He moved according to his own good pleasure. You could say that God's choice in election is neither a thing of necessity on the one hand, that is, God was not forced to choose, nor of caprice or arbitrariness on the other hand, but a thing of freedom and of thought. And further, that the reasons for that election do not lie in the objects themselves, but are intrinsic to the divine mind and the free determination of the divine will. God did what he did because he God. And David said, Our God is in the heavens. He hath done whatsoever he hath pleased.

[John Weaver] And therefore, Paul quotes Moses in Romans 9. For God said, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then, it is not of him that runneth, nor of him that willeth, but of God that showeth mercy. God said, I did what I did because I'm God, and I'm accountable to no one. And so the procedure in election is according to his good pleasure.

[John Weaver] Now let me give you these applications this morning. The first one is this. If you and I understand that the cause of our election was merely the good pleasure of God, how ought to make us praise him for his grace to us? And you know, the amazing thing to me is this, that you and I will ascribe this blessing, this trait, this act ourselves, but we'll deny it to God.

[John Weaver] In other words, you and I are free to choose, but God's not free to choose. Isn't that amazing? But you know, the words of our Lord is this, in Matthew 20 and verse 15, is it not lawful for me to do what I will with mine own? Is thine eye evil because I am good? God said, I can do what I want to do, I'm God. And you and I so many times are willing to relegate this principle to ourselves and deny it to God. But the very fact that God is God is that he does what it pleases him to do. And how we should thank God in grace and in mercy according to the good pleasure of his will.

[John Weaver] to the praise of the glory of His grace, wherein He hath made us accepted in the Beloved, in whom we have redemption through His blood, the forgiveness of sins according to the riches of His grace, wherein He hath abounded toward us in all wisdom and prudence, having made known unto us the mystery of His will according to His good pleasure which He hath purposed in Himself." That in the dispensation of the fullness of times, he might gather together in one all things in Christ, both which are in heaven and which are on earth, even in him. In whom also we have obtained an inheritance being predestinated according to the purpose of him who worketh all things after the counsel of his own will. That we should be to the praise of his glory who first trusted in Christ. whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation, and whom also after that ye believed ye were sealed with that Holy Spirit of promise, who is the earnest of our inheritance until the redemption of the purchased possession unto the praise of his glory."

[John Weaver] For the last several weeks now we have been studying the biblical doctrine of election. I pointed out after an introductory message in verse 4, the principle of election, there it says, according as he hath chosen us. I pointed out in the word of God there are at least four types of election. There is a theocratic or a national election. There is a vocational election, there is a messianic election, and there is a soteriological or an ecclesiastical election, that is, an election unto salvation. Secondly, I pointed out in verse 4, the person of election, for the Bible says that we are chosen in him.

[John Weaver] How that Christ Jesus is God's first elect. His name is at the head of the book of life. And then we were chosen in him. And then thirdly, we looked at the period of election, for the Bible says that we were chosen in him before the foundation of the world. And then fourthly, we looked at the procedure of election, or the purposes, rather, of election. And they were, number one, that we should be holy and without blame before him.

[John Weaver] And then in verse five, that we should be his son. And then the word of God told us that he elected us that we should be saved. And then, fourthly, that he chose us that we should be for Christ. And then, fifthly, we covered the procedure of election and pointed out in verse 5 how that we were chosen according to the good pleasure of his will. That which was termed the good pleasure of his will in verse 9 is called his purpose. Then, in verse 11, the Bible tells us that which he purposed he performed. So the procedure in election was not according to our merits, not according to anything in us, but merely on the good pleasure of the will of God. Today we come to the sixth point, and that is the perception of election.

[John Weaver] I suppose probably one of the most I suppose practical problems, and yet one of the great problems of election is that in perceiving our election. Because every time you begin to talk about an election, someone asks, how do we know whether or not we are one of God's elect? How can anyone know absolutely and for sure that he is a chosen one of God? They will not argue the fact that scripture definitely says, who shall lay anything to the charge of God's elect? God does have an elect.

[John Weaver] But how can we discern? How do we perceive? How do we know that we are one of God's elect? If you will hold Ephesians 1 and turn first of all in your Bibles to 2 Corinthians chapter 13 and look at verse 5. Notice what the Apostle Paul commands. 2 Corinthians chapter 13 and verse 5. He says, examine yourselves whether ye be in the faith. Prove your own selves. Know ye not that Christ Jesus is in you, except you be reprobates." Notice the admonition, examine yourselves whether you be in the faith. Prove your own selves. Now having commanded you to examine yourself and to prove yourself, he then asked, know ye not your own selves how that Jesus Christ is in you, except you be reprobates. In other words, he says, a person that is truly converted, a person that is truly one of God's elect, ought to know whether or not he is such. If you would look in your Bibles to 2 Peter 1 and verse 10, Peter says exactly the same truth. 2 Peter 1 and verse 10.

[John Weaver] Wherefore, the rather brethren, give diligence to make your calling and election sure. For if you do these things, you shall never fall." Notice, he commands you to give diligence to make your calling and election sure. So evidently it is possible to know whether or not, for sure, you are one of God's elect. For Peter says you are to give diligence to make your calling and election sure, and if you are Still not convinced that it's possible to know, you ought to read, and we shall a little bit later on, 1 Thessalonians chapter 1 and verse 4. For the apostle Paul there wrote those Thessalonian Christians and said, knowing, brethren beloved, your election of God. In other words, he says, I know for a fact that you Christians are the elect of God. And so we begin then trying to expound this one point, the perception of election. Now according to Ephesians chapter 1 there are at least two ways that one may perceive our election. One of these ways is objective and the other is subjective.

[John Weaver] By that I mean this, one of the ways in which we perceive our election is outside of us. And the other way that we perceive our election is inside of us. One of the ways, the objective way, is that which pertains to all of God's elect in general. The particular or the subjective way is that which happens to each of God's elect individually. Well, what are those two ways? Well, if you will look in verses 6 through 8, the first way is that we may know that there is an elect based on the work of the Son for us.

[John Weaver] Verse 6 says,"...to the praise of the glory of his grace, wherein he hath made us accepted in the Beloved, in whom we have redemption through his blood, the forgiveness of sins according to the riches of his grace." So the first way that one may know for sure that there is an election of grace is based on the work of the Son for us. In other words, the incarnation and mission of Jesus Christ proves undeniably that there is an election. Now the second way that we may know, and this is the one that most people would be interested in, is the work of the Spirit in us, verses 12 through 14. That we should be to the praise of his glory who first trusted in Christ. in whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation, in whom also after that ye believed, ye were sealed with that Holy Spirit of promise, who is the earnest of our inheritance, until the redemption of the purchased possession, under the praise of his glory."

[John Weaver] So there are two ways then. One is objective, one is subjective. The objective way is the work of the Son for us. The subjective way is the work of the Spirit in us. And so let's look at these individually. First of all, the objective way, the work of the Son for us. Now the Bible tells us very plainly in Ephesians chapter 1, as it was the purpose of the Father to elect, so it is the purchase of the Son that redeems the elect.

[John Weaver] Verse 4 says,"...according as he hath chosen us in him." Then he says in verse 6,"...to the praise of the glory of his grace, wherein he hath made us accepted in the Beloved." And then in verse 7 it says,"...in whom." Now notice verse 6 says,"...wherein," and then verse 7 says,"...in whom."

[John Weaver] Now the work of Jesus Christ is completely outside of us. Please listen to this. You and I do not experience the work of Jesus Christ for us. We do not feel the work of Jesus Christ for us. We believe it. It is something that is outside of us. It is a fact, and I might add it is a true fact whether individuals believe it or not. Christ did come and die and suffer for his people. And so here is an objective fact, it's something that is outside of us, but yet it is the work of the Lord Jesus Christ that implies and necessarily manifests an election of grace.

[John Weaver] If you will hold Ephesians 1, but turn first of all in your Bibles to 1 John chapter 4, I want you to see how this is taught, not just in Ephesians, but in other passages. We're going to come back to Ephesians 1 and look at it in detail in just a moment. But first of all, 1 John 4, beginning with verse 9.

[John Weaver] Now, I want you to notice the word manifested, okay? 1 John 4, verse 9. In this was manifested the love of God toward us, because that God sent his only begotten Son into the world that we might live through him. Herein is love. Not that we love God, but that He loved us and sent His Son to be the propitiation for our sins. Now, he said, herein is manifested the love of God toward us. In other words, here is a perception of God's great love to His own.

[John Weaver] Here is the manifestation of it. That is, He sent His Son. The person and work of Jesus Christ declares, announces. that there is an election of grace, for Christ came for his people, yea, he was sent by God the Father. And God says it is a manifestation of his love.

[John Weaver] Now if you look in 1 John chapter 3 and verse 16, and underline the word perceive, because this is what we're talking about, the perception of election. Hereby perceive we the love of God. Because he laid down his life for us, and we ought to lay down our lives for the brethren. Notice the word perceive. Hereby perceive we, hereby understand we, hereby comprehend we, hereby apprehend we. We perceive that God loved his own with an everlasting love, yea, we perceive that he does have his own. He laid down his life for us in the person of Jesus Christ. And so here is the perception of election. You may perceive that there is an election based on the person and work of Jesus Christ.

[John Weaver] Now having pointed that out, turn back to Ephesians chapter 1, and let's work it out in this passage in order that you may see that this is clearly taught. You will remember now, in Ephesians chapter 1, you have in the first 14 verses, the work of the Father, the work of the Son, and the work of the Holy Spirit. Now, as I've pointed out, the work of the Father is election. The work of the Son is redemption. Notice, if you would please, and let's begin in verse 9 and work our way back. He says in verse 9, having made known unto us the mystery of his will according to his good pleasure which he hath purposed in himself."

[John Weaver] Now a mystery is that which cannot be comprehended without an explanation. But the Word of God says he has made known unto us the mystery of his will. Well now, who are the us that understand the mystery of the will of God? Well, if you want to know who the us are, look back in verse 8, wherein he hath abounded toward us in all wisdom and prudence. Now, the us who understands the mystery of the will of God is the same us to whom he has abounded in wisdom and prudence, that is, he has given us an understanding that we may understand that mystery. Well, you say, who is the us, then, to whom he has given wisdom and prudence? Well, look back in verse 7.

[John Weaver] "...in whom we have redemption through his blood the forgiveness of sins according to the riches of his grace." Now, the us that understands the mystery is the same us that has received wisdom and prudence. And according to verse 7, it is the same us that has been redeemed according to the riches of his grace. Well, who is the us that has been redeemed according to the riches of his grace? Look back in verse 6. To the praise of the glory of his grace wherein he hath made us accepted in the beloved. Now the ones that understand the mystery of His grace, or the mystery of His will, are the same ones that have received wisdom and prudence. They are the same ones that have received redemption according to the riches of His grace. They are the same ones who have been made acceptable in the Beloved. Well, who are the ones that have been made acceptable in the Beloved? Look in verse 5.

[John Weaver] Having predestinated us under the adoption of children by Jesus Christ to himself according to the good pleasure of his will. Now the ones that have been made acceptable in the Beloved are the same ones, they are the same us, who have been predestinated under the adoption of children. Now follow it back. Those who understand the mystery of God's will have received wisdom and prudence. They have been redeemed by Christ according to the riches of His grace. They have been made acceptable in the Beloved. Yea, they have been predestinated unto the adoption of children. Well, who are they that have been predestinated unto the adoption of children, that have been predestinated to be accepted in His Beloved, that have been redeemed by the Son, that have received wisdom and prudence I understand the mystery of his will. Look in verse 4,"...according as he hath chosen us in him, the elect." In other words, here it is worked all the way back. Here is the election from the Father and redemption in the Son, and listen very carefully, beloved, The work of Jesus Christ manifests that there is an election of Christ.

[John Weaver] For had there not been an election, Jesus Christ would have never come. It is His work on the cross that redeems the elect of God. It is His work on the cross that reconciles us unto God. Yea, Jesus Christ manifests that there is an election.

[John Weaver] Now, please listen very carefully. The Bible, and we read it in 1 John chapter 4, herein is love, not that we love God, but that he loved us and sent his Son. Did you know that one of the names of Jesus Christ in the Bible that is most notable and most numerous in Scripture is he is referred to as the sent one? And you notice how many times he says in the Bible, the Father has sent me. In fact, in Hebrews chapter 3 and verse 1 it says, let us consider the apostle and high priest of our confession, Jesus Christ. Do you know what the word apostle means? It means the sent one. Jesus Christ delighted in calling himself the sent one. Listen very carefully. If Christ Jesus had not been sent by God the Father, he would not have come on his own. For had he come on his own, he would have been in rebellion to the Father, and that would be utter and completely blasphemous to even think and suggest such. No.

[John Weaver] You see, the very fact that Jesus Christ came is the very fact that he was sent by the Father to do a certain work for a certain group of people, and that's why he said in John 17, I pray not for the world, but I pray for them that thou hast given me for thine they were, and thou gavest them me. And the very fact that Jesus Christ has come and suffered and died proves beyond a shadow of a doubt that there is an election of grace. Now, if you will turn in your Bibles to John chapter 10, and I suppose that this is the most pictorial and probably the most practical chapter that illustrates this truth very clearly. Now, if you had a little trouble following me back in Ephesians 1, you should not have had, but John 10 ought to make it just a little clearer for you.

[John Weaver] And let's begin reading with verse 3. Now, watch this very carefully. John 10, verse 3, to him the porter opened it, and the sheep hear his voice, and he calleth his own sheep. And when he put forth his own sheep, he goeth before them, and the sheep follow him, and they know his voice. And a stranger will they not follow, but will flee from him, for they know not the voice of strangers.

[John Weaver] This parable spake Jesus unto them, but they understood not what things they were which he spake unto them. Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep. All that ever came before me are thieves and robbers, but the sheep did not hear them. I am the door. By me if any man enter in, he shall be saved and shall go in and out and find pasture.

[John Weaver] The thief cometh not but for to steal, and to kill, and to destroy. I am come that they might have life, and that they might have it more abundantly. I am the Good Shepherd, and the Good Shepherd giveth his life for the sheep."

[John Weaver] Now hold it right there just a moment. I am the Good Shepherd. The Good Shepherd giveth his life for the sheep. He said, I have been given a sheep. And I have come to lay down my life for the sheep." Not the goats, but the sheep. What I'm saying is exactly what our Lord is saying, that his work is that which evidences the fact that he has a sheepfold, that he has a people. Now watch it. Verse 12. But he that is a hireling, and not the shepherd, whose own the sheep are not, seeth a wolf cometh, and leaveth the sheep, and fleeth, and the wolf catcheth him, and scattereth the sheep. The hireling fleeth, because he is a hireling, and careth not for the sheep. I am the good shepherd, and I know my sheep, and am known of mine. As the Father knoweth me, even so I know the Father. Watch it, and I lay down my life for the sheep." He's repeated that twice. Verse 16,"...and other sheep I have which are not of this fold," that is, they're not of the Jewish nation,"...them also I must bring."

[John Weaver] Notice the assurance,"...and they shall hear my voice." And there shall be one fold and one shepherd." What our Lord is saying is this. I have been given a people. I have come to lay down my life for those people. And I will certainly bring those people into this one fold. There shall be one fold and there shall be one shepherd. Oh, but you say, Brother But don't you know that everybody is the sheep of the Good Shepherd? Everyone is a sheep. No, I don't know that. Because if you will look at verse 25, our Lord looks at these Pharisees and he says, Jesus answered them, I told you and you believe not.

[John Weaver] The works that I do In my Father's name they bear witness of me." Notice verse 26,"...but you believe not because you are not of my sheep. As I said unto you, my sheep hear my voice, and I know them, and they follow me." He looked at the Pharisees and said, the reason you don't believe me is you are not of my sheep. You are not of the elect. Had you been one of my sheep, you would have believed. Notice, if you would, what our Lord is saying is that His work of redemption and reconciliation manifests the fact that there is a sheepfold, that there is a people, that there is an elect. If you would look in your Bibles to John chapter 11, and let's begin reading there at verse 49, once again, very clearly, concerning the work of our Lord. John 11 and verse 49, and one of them named Caiaphas, being the high priest that same year, said unto them, You know nothing at all, nor consider that it is expedient for us that one man should die for the people, and that the whole nation perish not.

[John Weaver] And this spake he not of himself, The Holy Spirit is pointing this out, that he inspired this prophecy. And this faith, he not in himself, but being high priest that year, he prophesied that Jesus should die for that nation. Watch it now. And not for that nation only, but that also that he should gather together in one the children of God that were scattered abroad. As our Lord said, I already have a sheep fold, and I come to lay down my life for those sheep. He already has children, and here the Bible is saying that Caiaphas prophesied that he should die not for that nation only, but that he might gather together in one all of his children that were scattered abroad. They were already his children. They were his children by election, and he came to bring them to God through the sacrifice of himself. He came to gather them together. They were already his sheep in John 10. He just came to lay down his life for them.

[John Weaver] And then if you look in your Bibles, please, to Acts chapter 15. Acts 15. And begin there with verse 14. Acts 15 and verse 14. Notice he says, Simeon hath declared how God at the first did visit the Gentiles to take out of them a people for his name. Notice, to take out of them, that is, there is an election even among the Gentiles. There is a choice, and this choice was to be a people for his name. God at first did visit the Gentiles to take out of them a people for his name, and to this agree the words of the prophets, as it is written, After this I will return, and will build again the tabernacle of David, which is fallen down, and I will build again the ruins thereof,

[John Weaver] and I will set it up." Now, Jesus Christ is the great David. He is the true King of Kings. He is the true Lord of Lords. And here the word of God is telling us and once again showing us that the work of Jesus Christ manifests the fact that God indeed does have a people. Now notice, one may perceive that there is an election of grace because of the person and work of Jesus Christ. Now he may not immediately perceive that he is one of those elects. But he knows that there is an election, because the Bible says in Revelation 7, verses 9 and 10, that there is a great number which no man can number out of every kindred, tongue, tribe, and nation. And our Lord came, the word of God says very clearly, to lay down his life for the sheep. So the first way that we know that there is an election is based on the person and work of Jesus Christ. It is objective, it is outside of us, we have nothing to do with it, but it manifests and thereby we may perceive that there is indeed an election.

[John Weaver] However, secondly, if you will look back in your Bibles to Ephesians chapter 1, I'm just dealing with this generally today. Lord willing, I will deal with it in more detail next Lord's Day. But back in Ephesians chapter 1, the second way that we may know individually, and particularly that we are God's elect, is because of the work of the Spirit in us. In Ephesians chapter 1 and verse 12, the Bible says that we should be to the praise of his glory who first trusted in Christ. In whom also ye trusted, after that ye heard the word of truth, the gospel of your salvation, in whom also after that ye believed, ye were sealed with that Holy Spirit of promise, who is the earnest of our redemption unto the repurchase of our inheritance unto the redemption of the purchased possession unto the praise of his glory." Now listen very carefully. Election is the chief work of the Father. Redemption is the chief work of the Son. The application of that redemption is the chief work of the Holy Spirit.

[John Weaver] It is the application of redemption of Christ by the Spirit of God that assures us not only of our individual redemption in Christ, but also assures us of our individual election by the Father. What I'm trying to say is this. It is our effectual calling. It is our supernatural conversion which testifies to the fact that we are one of God's elect.

[John Weaver] Now, I ask that you turn back in your Bible, please, to 2 Peter chapter 1 and verse 10. We read it to begin with, but let me show you something from several passages in the Bible. I want you to see that calling and election are inseparably connected. There Peter says in 2 Peter chapter 1 and verse 10, wherefore the rather brethren give diligence to make your calling and election sure. Notice he said give diligence to make your calling and election sure. Calling and election are inseparable. Well how can I make my election sure? I cannot climb to heaven and look in the Lamb's Book of Life and see if my name is there.

[John Weaver] I do not know the secretive will of God. I do not know the secret purpose of God. Well, Peter says this, when you make sure that you have been effectually called by God, when you make sure that you are really and truly, powerfully and supernaturally one of God's people, At the same time, you are making sure that you are one of God's elect. For if you can discern the mighty work of God in your life, then you may also discern that you are one of God's elect, for that mighty work of God only occurs in the life of God's elect.

[John Weaver] Let me show it to you a little plainer. Turn in your Bibles to 1 Corinthians chapter 1, and I want you to notice how chosen and calling sometimes may be even interchanged and may be used synonymously. 1 Corinthians chapter 1, verse 23 says, But we preach Christ crucified unto the Jews a stumbling block, and unto the Greeks foolishness.

[John Weaver] Now, preaching is the outward call. Preaching lays the duty and the responsibility on all to repent and believe. But Paul says that when the Word of God is preached, the Jews stumble over it. The Greeks think that it's absolutely foolishness. But if you look in verse 24, he says,"...but unto them who are called." Both Jews and Greeks, Christ the power of God and the wisdom of God.

[John Weaver] Now watch it, and I'll deal with this in more detail next week. But watch this. There is a general outward call which men by nature refuse and reject and despise, just like these Jews who think it a stumbling block and the Greeks who think that it's foolishness. But there is an inward, efficacious, powerful, supernatural saving call where men no longer view Jesus Christ as a stumbling block or foolishness, but rather they see Him as the very power of God and the wisdom of God, yea, God incarnate, and they fall down and worship Him.

[John Weaver] Now, notice verse 23 and 24, and try to get the distinction between these two calls. Verse 23 is the outward, general call. Verse 24, the inward, efficacious call. He says, but we speak, we preach Christ Jesus unto the Jews, a stumbling block, and unto the Greeks, foolishness. But unto them who are called, both Jews and Greeks, Christ, the power of God and the wisdom of God. called in such a way that they no longer considered foolishness, but they considered wisdom. No longer considered a stumbling block, but they consider him the power of God. Then he says, verse 25, Because the foolishness of God is wiser than men, the weakness of God is stronger than men. Watch it now. For ye see your calling, brethren, How that not many wise men after the flesh, not many mighty, not many noble are called, but God hath chosen." He said calling is based on choosing. But God hath chosen the foolish things of the world to confound the wise, and God hath chosen the weak things of the world to confound things which are mighty.

[John Weaver] And these things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to things that are, bring to naught things that are, but no flesh should glory in his presence. But of him are ye in Christ Jesus, who of God is made in us wisdom, and righteousness, and sanctification, and redemption, that according as it is written, he that glorieth let him glory in the Lord." What is he saying? He is saying that our calling is based on God's election. And when we know that we have been called powerfully to Jesus Christ, that we now view Jesus not as a stumbling block and not as foolishness, but yea, we see in him the wisdom and the power and the glory of God and we worship and serve him, he says, when you know you have been called and view Christ like that, then you know that you are one of God's elect.

[John Weaver] Turn now, if you would please, to 2 Thessalonians chapter 2. We have looked at this verse previously several times in our study on election, but now what I want you to do is look at verse 13 and verse 14 together, having pointed out the fact that the inward supernatural saving call is the evidence of our election. Watch it. 2 Thessalonians 2, verse 13. But we are bound to give thanks always to God for you, brethren, beloved of the Lord, because God has from the beginning chosen you to salvation. There is God's choice, there is God's election. But now God that ordained the end also ordains the means to reach that end, so he chose us unto salvation through sanctification of the spirit and belief of the truth. Now watch it. We have been chosen, now verse 14, whereunto he called you by our gospel to the obtaining of the glory of our Lord Jesus Christ. He said he chose you, therefore he called you. Had you not been chosen, you would not have been called.

[John Weaver] He told you, therefore he called you." I was preaching in Illinois, and I believe, if I remember correctly, I was dealing with 1 Thessalonians chapter 4. And of course, chapter 1 in verse 4, and that verse says, knowing, brethren beloved, your election of God. And after the service, people were speaking to me, and I noticed a woman that was standing to one side, weeping. I really wanted to speak to her, but I was besieged by people, and I said, well, maybe she'll just wait.

[John Weaver] And sure enough, she waited, and finally everyone was out of the building except her. And she came to me and she said, I've just got to talk to you. I said, all right, talk. And she was almost out of control with weeping. And she says, I want to be a Christian so badly. She was already a professing Christian. She said, I want to be a Christian so badly. She said, I want to be holy. I want to be obedient. I want to be godly. I want to honor God more than anything in the world.

[John Weaver] I said, well, what's your problem? She said, my problem is I just don't know whether I'm one of God's elect or not. I said, dear lady, if you weren't, you wouldn't be concerned about honoring God, I can assure you right now. You wouldn't be concerned about living holy and living godly. You wouldn't be concerned about wanting to do what's biblical and what's right. I said, no ma'am.

[John Weaver] And I took her and showed her these very verses. For those whom he chose, he called. I said, if you've been called unto God powerfully by the gospel, you may rest assured you are godly like. For he only calls those whom he chooses.

[John Weaver] Now, if you will look in your Bibles to Romans chapter 8 and verse 30. Romans chapter 8 and verse 30. You say, Brother Weaver, you're just making that statement. No, I'm not just making that statement. I'm only saying what Scripture says. Romans chapter 8 and verse 30. Look at it very clearly. 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." It's the same group. What God is saying is this, if you have been called, you know that you have been predestinated or chosen. If God has powerfully called you, he said, I have justified you. If I have justified you, you may rest assured I shall glorify you. And although our glorification is in the future, it is so certain, it is so sure that in Romans 8.30 it's spoken of in the past tense. Those whom he predestinated, he called. It's so positive that he shall call everyone that he has predestinated. It's in the past tense. Those whom he called, he justified so positive it's in the past tense.

[John Weaver] Those whom he justified, he glorified so positive it's in the past tense. As if it's already happened. And it's the same group. Now, there it is. Our calling is based on our election. And if you want one other passage, I ask that you turn to that passage that I've quoted several times. 1 Thessalonians, chapter 1. And look with me, please, at verse 4. 1 Thessalonians, chapter 1 and verse 4. For Paul there says this, knowing, brethren, beloved, your election of God. He says, I know that you are the elect of God. Well, Paul, I've got a question to ask you. How do you know for sure that these Thessalonians are the elect of God? How do you know it? Well, he explains in verses 5 and 6 and 7 how he knows that they are the elect of God. He says,"'For our gospel came not unto you in word only.

[John Weaver] Ah, it wasn't just with the oratory of the preacher. It wasn't merely just proclamation. For our gospel came not unto you in word only, but also in power. There it is. And in the Holy Ghost, and in much assurance, as you know what manner of men We were among you for your sakes," here it is in verse 6,"...and ye became followers of us and of the Lord, having received the word in much affliction with joy in the Holy Ghost, so that you

[John Weaver] were examples to all that believed in Macedonia and Achaia." Paul says, I know your God's elect, and the way I know it is because there was a powerful effectual conversion in your life to the gospel of Jesus Christ, and you not only profess faith, but you actually became followers of us and of the Lord, and now you are examples to all those in Macedonia and Achaia, that you are God's people, that you are obedient unto Him. He calls us, therefore, I know that you are the elect of God.

[John Weaver] And so, beloved, it is our calling. That evidence is the fact that we are one of God's elect. You know, I thought of this. It is not our belief in the doctrine of election that evidences the fact that we are God's elect. And so the question is this. It's not this. We need not go up to an individual and ask, are you one of God's elect? But what we rather should ask is this, have you been powerfully and effectually called to God through Jesus Christ by the Holy Spirit? And if they have been called, they are God's elect. If they have not been called, they are not God's elect.

[John Weaver] For you remember our Lord said in John 6 and verse 44, no man can come unto me except the Father who hath sent me drawing." Then in John 6, verse 65, he said, as I said before, I say unto you, no man can come unto me except that it hath already been given unto him of my Father. So the question is not, are you one of God's elect? The question is, have you been powerfully converted to Christ by the Holy Spirit? Have you been converted? then you may rest assured that you are one of God's elect, for that powerful effectual call only comes to his elect.

[John Weaver] Now let me make two applications this morning. The first one is this. It is vain and fruitless for you and I to try to sit down and figure out who is God's elect and who is not God's elect. Because the only way that you and I may ascertain whether an individual is God's elect or not is when he is converted.

[John Weaver] Now if a man is unconverted, the only thing that we can say is we don't know.

The Doctrine of Election - 5

John Weaver | SermonAudio

Lecture Metadata	Details
Speaker	John Weaver
Source	SermonAudio
Media ID	127091533428
Subject	New Testament Studies
Course	Romans: Election, Israel, and Covenant Mercy
Genre	Sermon
Date	2009-01-27
Dictation Name
Book	Book 118: The Doctrine of Election — Chapter 5
Source Timed Segments	99

Formatted Transcript

Opening

Chapter 1, verse 1.

Scripture Reading — Ephesians 1:1-14

Paul, an apostle of Jesus Christ by the will of God, to the saints who are at Ephesus and to the faithful in Christ Jesus. Grace be to you and peace from God our Father and from the Lord Jesus Christ. 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, in whom we have redemption through his blood, the forgiveness of sins according to the riches of his grace. For in he hath abounded toward us in all wisdom and prudence, having made known unto us the mystery of his will according to his own good pleasure which he hath purposed in himself, that in the dispensation of the fullness of times he might gather together in one all things in Christ.

both which are in heaven, and which are on earth, even in him. In whom also we have obtained an inheritance being predestinated according to the purpose of him who worketh all things after the counsel of his own will, that we should be to the praise of his glory who first trusted in Christ. In whom also ye also trusted after that ye heard the word of truth, the gospel of your salvation, whom also after that ye believed ye were sealed with that Holy Spirit of promise, who is the earnest of our inheritance unto the redemption of the purchased possession unto the praise of his glory."

Review of Previous Points on Election

Weaver recaps the first four points: the principle of election (God has an elect), the person of election (chosen in Christ), the period of election (before the foundation of the world), and the purposes of election (holiness, adoption, salvation, for Christ).

For several weeks now we have considered Ephesians chapter 1 on the biblical doctrine of election. After having given a message concerning the introductory statements concerning this biblical doctrine, we began by pointing out, number one, the principle of election. God does have an elect. In fact, the Bible says very clearly in Romans chapter 8, who shall lay anything to the charge of God's elect. And Matthew tells us that God shall send his angels and shall gather his elect. And then we looked at the very principle, showing that whenever there was a choice, necessarily implied there was a reprobation or a preterition that simply means a passing over or an omission. So when God chose some, it means necessarily that he omitted or passed over others. And then having shown you that truth from non-soteriological verses in the Bible, we looked at some of those verses which did indeed relate to salvation. However, I pointed out that there were four types of election in the Bible. There was that election which is known as theocratic election or national election.

Secondly, there is a vocational election, where the tribe of Levi was chosen to be the servants of the Lord. Thirdly, there was a messianic election. Christ was chosen to be the God-man, the mediator, the redeemer. And then fourthly, there was a soteriological, that is, an election unto salvation, or as we know it, an ecclesiastical election. Then we looked, secondly, at the person of election, for verse 4 tells us, "...according as he hath chosen us in him." And then I've pointed out that our election was in Christ, that Christ was God's first elect. In fact, the word of God tells us that His name is at the head of the book of life. In fact, He said, "...at the head of the book it is written of me." And this is why it's called the Lamb's book of life. And so we were chosen in Christ. And then thirdly, in verse 4, we looked at the period of election, and the Bible tells you there it was before the foundation of the world. There is no such thing as a temporal election.

There is no such thing as an election in time. Election is a finished act. It happened in eternity past before the world ever began. And contrary to the song that is sung very often today, there are no new names written down in glory. The Word of God says very clearly their names were written in the Lamb's Book of Life from before the foundation of the world. Revelation 17 and verse 8. And then fourthly, we looked at the purpose of the election. In verse 4, the Bible tells us that one of those purposes was that we should be holy and without blame before him. Verse 5 tells us another purpose of election was that we were to be his sons, that is, his adopted sons, having all the privileges and rights of the heirs of God. Thirdly, the Bible tells us that we were elected in order that we might be saved. Election is not salvation. It is the basis and the foundation. But the Bible says very clearly in 2 Thessalonians 2, verse 13, it is unto salvation.

And then, fourthly, the Bible tells us that we were elected for Christ. We are to be His. Now, today we come to the fifth point, and that is the procedure in election. If you will notice verse 5 in Ephesians chapter 1, having predestinated us unto the adoption of children by Jesus Christ to himself according to the good pleasure of his will. To begin with this morning, let me state that in all matters pertaining to theology, in all matters pertaining to God, we are limited. We are confined to God's written revelation, the Bible, concerning Himself and His works. And when you consider the doctrine of election, you cannot base your theology upon the deductions and the reasonings of men. You cannot base what you know concerning God's doctrine of election upon what is known as general revelation, that is, the created universe. It's true the created universe may tell you that there is an all-powerful being, that there is someone that created the world, but it can tell you absolutely nothing about that being. It cannot tell you that He is holy. It cannot tell you that He is merciful. It cannot tell you the way He moves, or the way He acts, or the reason He acts.

The Procedure in Election: According to the Good Pleasure of His Will

The ground of election is God's good pleasure, not foreseen faith. God's choice is free, independent, and based solely on what pleased Him.

Now, today we come to the fifth point, and that is the procedure in election. If you will notice verse 5 in Ephesians chapter 1, having predestinated us unto the adoption of children by Jesus Christ to himself according to the good pleasure of his will. To begin with this morning, let me state that in all matters pertaining to theology, in all matters pertaining to God, we are limited. We are confined to God's written revelation, the Bible, concerning Himself and His works. And when you consider the doctrine of election, you cannot base your theology upon the deductions and the reasonings of men. You cannot base what you know concerning God's doctrine of election upon what is known as general revelation, that is, the created universe. It's true the created universe may tell you that there is an all-powerful being, that there is someone that created the world, but it can tell you absolutely nothing about that being. It cannot tell you that He is holy. It cannot tell you that He is merciful. It cannot tell you the way He moves, or the way He acts, or the reason He acts.

So you are confined to God's written revelation concerning Himself. You see, beloved, we do not have all the answers that we may want. But we do have all the answers that we need. That which God has seen fit to reveal in his word is exactly that which we need. I know that our minds can conjure up many questions, and we can have many hypothetical situations, and we can say, what if this, and what if that? But still, we are limited and we are bound to the word of God. And the very fact of the matter is, God has chosen to reveal some things to us. And some things he has chosen not to reveal to us.

If you will hold Ephesians chapter 1, but turn in your Bibles, please, to Deuteronomy chapter 29 and verse 29. And I think you will see, when I began discussing the procedure in election, I think you shall see the importance of this verse. Deuteronomy chapter 29 and verse 29. The Bible says the secret things belong unto the Lord our God. But those things which are revealed belong unto us and to our children forever that we may do all the words of this law. Now there, that verse very clearly tells you that there is a secretive will in God and there is a revealed will which He has given to us. You and I have our responsibility, our duty, our obligation from God's revealed will, the Bible. Those things that he has not revealed belong unto him. Our duty is not based upon God's secretive will. Our duty is based upon God's revealed will.

Let me just give you an illustration of that. In fact, the illustration is the doctrine which we're considering. That is the doctrine of election. Here's someone that is unconverted, and they say, well, I don't know whether I'm an elect or not. And so since I don't know whether I'm an elect or not, I'm just simply going to do nothing. Because no one can know whether he's an elect or not. That's what they were saying, that's what they're reading. And so I'm just going to do nothing. But what you're trying to do is base your responsibility upon God's secretive will. When God says your responsibility is based on his revealed will, and his revealed will is that you repent and believe the gospel. Now, what I'm saying is this, when it comes to the doctrine of election, there are some things that God has revealed very clearly, very dogmatically concerning it in his word. There are some things about the doctrine of election that God has not revealed, and that is, he has reserved it to himself.

Now, if you look back in your Bibles to Ephesians chapter 1 and verse 5, the Bible tells you very clearly in verse 4, that He chose us. In verse 5, that He predestinated us unto the adoption of children by Jesus Christ according to the good pleasure of His will. Now the very first question that usually comes to people's mind when you begin to discuss election is, how did God choose? What was the basis of His choosing? The answer given by many people is that God chose certain ones based on foreseen faith. In other words, God foresaw that they would believe and therefore he chose them to believe. Number one, the first thing wrong with that is this, that would not be an election, that would be a ratification. God would not be electing anyone. He would not be choosing anyone.

He would merely be ratifying their choice. Number two, the Word of God tells us that none can believe, nor none will believe unless God gives them His gift of faith. Everyone in here can quote Ephesians 2, 8 and 9. For by grace are you saved through faith. And that, not of yourselves, it faith, is the gift of God. So when someone says, well God foresaw who would believe and therefore he chose them to believe. Number one, that would be a ratification, not an election. Number two, it would be saying that men would have the ability to believe in themselves, which would deny the Word of God. And number three, if you will turn in your Bibles, please, to 2 Thessalonians 3 and verse 2. Here is a verse.

that will very clearly, I believe, solve this riddle. Because you know, in fact, I read it in the newspaper just this past week, where a preacher was saying, all men have faith. All you have to do is exercise it in the right way. In other words, what they're saying is this. I'm sitting down in this chair. Now, before I sat down in that chair, I believed that chair would hold me, and therefore, by faith, I just sat down in it. Now, they said, just like you had faith that that chair would hold you, what you need to do is take that faith and exercise it for Jesus Christ.

But the only problem is this. The Bible distinguishes between what you and I would know as an ordinary faith and that which is a supernatural saving faith. Because, if you look in 2 Thessalonians 3, verse 2, Paul says, and that we may be delivered from unreasonable and wicked men, here it is, for all men have not faith. That is, they do not have the faith. Not all men have the faith. In fact, in Titus chapter 1 and verse 1, this special supernatural saving faith is called the faith of God's elect. And so when people begin to talk about the basis of God's choosing, and they say he looked down and saw who would believe, and therefore he chose them to believe.

Number one, that is denying the inability of man. It is making God's election a ratification, not an election. And it's saying that faith is not the gift of God. No. The Bible does not say and the Bible does not teach that God foresaw who would believe and therefore he chose them. Noah doesn't teach that. Well, what was the procedure in election? Well, it's very plain. If you look back in Ephesians chapter 1 and verse 5, the Bible says that the basis of election, the ground of election, is

Scripture Reading — Ephesians 1:5

according to the good pleasure of his will. according to the good pleasure of his will."

Now, beloved, I'm wrestling this morning, I can assure you, because I don't know how to communicate this statement. But if you can picture with me, just for a moment, the Almighty God, self-sufficient, self-contained, ever-blissful, dwelling in eternity past, immortal, invisible, the only wise God whom no man can approach, here that one almighty, omnipotent God is. And I have to put this in human language, deliberating, as it were, with himself, as to whether or not he should make any creature. And if He made them, should He save them or should He damn them? And if He made them, should He design His Son to be the mediator, to receive our nature, and in time and in history actually redeem us to Himself? What I'm saying is this, here is God dwelling in eternity.

God's Self-Sufficiency and the Pleasure of His Will

God needs nothing from creation; His decision to create, save, and elect was according to His own good pleasure, adding nothing to His intrinsic being.

The very fact that He did deliberate and decide to create was merely according to the good pleasure of His will. The very fact that He did decide to save was according to the good pleasure of His will. The very fact that he did sin Christ was according to the good pleasure of his will. In other words, God needed nothing. God needed no one. God is independent, self-sufficient, self-contained, the only wise God. He needed not that external glory that is brought to him by us. People say, well, the reason God created, the reason God saved anybody was that we might praise Him and that we might bless Him. Well, if you think that, I ask that you turn in your Bibles, first of all, to Nehemiah chapter 9 and look at verse 5. Nehemiah chapter 9 and verse 5. Nehemiah chapter 9 and verse 5. Watch it very carefully. Notice what Nehemiah says. Nehemiah chapter 9, verse 5.

And the Levites, Jeshua, and Cadmeum, Bani, Hashebniah, Cherubiah, Harijah, Shebaniah, and Pethaniah said, Stand up and bless the Lord your God forever and ever, and blessed be thy glorious name, which is exalted above all blessing and praise." Which is exalted above all blessing and praise. In other words, what he is saying is this, that our blessing and our praise adds nothing to God. In other words, God did not need our external praise. God did not need our external blessings. God is self-contained. God is self-sufficient. God is ever blessed in Himself.

Now, it is true, according to the Word of God, that God chose to create. It is true that God chose to save. It is true that God has ordained that men bless his holy name. But there is a big difference between God's intrinsic or inherent self and God's revealed and manifested self. In other words, you and I may either honor or dishonor God according to his manifested self. But we cannot add to, nor hurt, nor do one thing to God as He is in and of Himself. For He is God.

Now let me show you this. Turn in your Bibles to Psalm 16. Psalm 16. Now I've made the statement, I'm going to make it again. God sent His Son, the Lord Jesus Christ, to be our Redeemer. Okay? And our Lord lived a perfect, holy, sinless life. But do you realize that all of the goodness and all of the perfection of Jesus Christ added nothing to God? Now it's true, his life praised the Father in his manifestated glory, but it added nothing to his person. In Psalm 16, verse 2, the psalmist said, O my soul, thou hast said unto the Lord, and here our psalmist is speaking prophetically of Christ, thou art my Lord. Notice what Christ says,

Scripture Reading — Psalm 16:2-3

"...my goodness extendeth not to thee."

In other words, it adds nothing to the nature, to the being, to the essence of God. Well, to whom does Christ's goodness extend? Verse 3,

Scripture Reading — Psalm 16:2-3

"...but to the saints that are in the earth, and to the excellent in whom is all my delight."

In other words, man can add nothing to God. And the very fact that Christ came, the perfect man, all of his perfection added nothing to God.

It did add, thanks be His holy name, something to the saints. It gave them a perfect righteousness and a perfect holiness and a perfect standing before God. But God is ever blessed in himself. And the very fact is that the Bible says that God proceeded in election according to the good pleasure. Now, I've been trying to say this very simply. There was nothing that made God decide to choose anybody other than the good pleasure of his will.

Biblical Evidence for God's Pleasure as the Basis

Scriptures like Psalm 115:3, Matthew 11:26, and Luke 10:21 show that God does whatever He pleases, and election is according to His eudokia (good pleasure).

It pleased him to do it. If you would look in your Bibles, first of all, to Psalm 115 and look at verse 3. Psalm 115 and verse 3. It is very difficult to try to expound a phrase with another phrase that says exactly the same thing. But this is the very being and nature of God. Notice in Psalm 115 verse 3, David says, but our God is in the heavens. He hath done whatsoever he hath pleased. Now why did God choose whom he chose? The answer is, it pleased him to do it. Why did God choose any? The answer is, it pleased him to do it. Turn in your Bibles, please, to Matthew 11 and verse 26. Matthew 11 and verse 26.

You remember some time ago I pointed this passage out. And once again, just to remind you, in verse 20, our Lord begins to upbraid these cities wherein his mighty works were done because they repented not. And then our Lord said that if the mighty works that had been done in Chorazin and Bethsaida had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ash. He said that if the mighty works which had been done in Capernaum had been done in Gomorrah, then Sodom would have repented long ago. The question would reasonably be raised, then, why were not those mighty works done there? And then our Lord says something in verse 25, and look at it. At that same time, Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes, even so far, for it seemed good in thy sight.

Scripture Reading — Matthew 11:20-26

" Now, an interesting thing is this. When in Ephesians chapter 1 and verse 5, it talks about the good pleasure of his will, the Greek word is eudokia. And when you get to Matthew 11, it's the same word in verse 26. Even so, Father, for it pleased thee. It was pleasant in thy sight. In other words, the word good pleasure or the word eudokia simply means pleasure. It means favor. It means wish, it means desire, it means satisfaction. It satisfied the Father to do it this way. It pleased the Father to do it this way. It seemed good in His sight. If you would turn in your Bible to Luke chapter 10 and verse 21, once again you'll see the very same scripture, but I'm just pointing out how that it is indeed used the same way.

Luke 10, verse 21. In that hour, Jesus rejoiced in spirit and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes, even so, father, for it seemed good in thy sight, or it pleased thee. Then, if you would please, look in chapter 12 and verse 32 of Luke. And once again, you will see this same word, eudokia, used again. Luke 12 and verse 32. Our Lord says, Fear not, little flock, for it is the Father's good pleasure to give you the kingdom. It satisfies Him. It pleases Him. He does it according to the good pleasure of his will. When Scripture affirms that the procedure in election is according to the good pleasure of God's will, it is saying that there was nothing in God that made him choose anybody other than the good pleasure of his will. There was nothing outside of God that put pressure, that forced God to do it. God did what he did merely because it pleased him to do it.

To try to illustrate this point, let me ask you this. Why is this universe in existence? Why is the universe in existence? Was there something that made God create? No. Was there something that figured in God that He said, I have to have this? No. Well, why is this universe here? The answer is, it pleased God to make it. Why is it that we have the sun that rules by day and the moon by night? Why is it not the moon by day and the sun by night? The answer is, it pleased God to make it like that. Why is it that we have the stars shining at night? The answer is, it pleased God to make it like that. Why did God create angels? It pleased God to create them. Why did God create some angels in order that they would not fall, and then again he created some and allowed them to fall. And the answer is, it pleased God to do it. Why did God choose any under life? And the answer is, it pleased God to do it.

From Pleasure to Purpose to Performance

God's good pleasure becomes His purpose (Ephesians 1:9), and His purpose is performed (Ephesians 1:11). His pleasure, purpose, and performance are unified and certain.

Why did God choose you? And the answer is, it pleased God to do it. You see, everything that is, is according to the good pleasure of his will. If you would turn in your Bibles to Galatians chapter 1, and since we're talking about the pleasure of God, I want you to notice the testimony that the Apostle Paul gives concerning his own conversion. This is biblical language. Paul says in Galatians 1 and verse 15, But when it pleased God, who separated me from my mother's womb, and called me by his grace. Paul was recognizing the fact that I am what I am merely because of the good pleasure of his will. And when in Ephesians chapter 1 it talks about our election according to the good pleasure of his will, he's saying that the efficient, determinate cause of our election is not one thing in us, but merely the good pleasure of God's will. It pleased him to do it. Now, if you would look in your Bibles, in Ephesians chapter 1 and verse 9, we're talking about the procedure in election.

And very clearly now, very definitely, the Bible says God proceeded according to the good pleasure of his will. Now in verse 9 we read this, having made known unto us the mystery of his will, according to his good pleasure which he purposed in himself. Verse 5 tells us that he proceeded according to the good pleasure of his will. But now verse 9 tells us that what was his good pleasure in verse 5 has now become his purpose.

Scripture Reading — Ephesians 1:9

Now the word purpose here literally means to set before oneself. It means to purpose. It means to determine. If you will hold Ephesians 1 and turn in your Bibles to Romans chapter 3, and I'm going to point this out just simply because I think it's not only vital, but so very interesting in light of this. The Greek word for purpose, back in Ephesians 1, is protithemi, which means literally to set before oneself to determine the purpose. But in Romans chapter 3 and verse 25, we read this, "...whom God hath set forth to be a propitiation through faith in his blood." Verse 24 says, "...being justified freely by his grace through the redemption that is in Christ Jesus, whom God set forth." The word protithemi means, is there interpreted, set forth. Literally, what Romans 3 and verses 24 and 25 is telling us, that the only reason we have Jesus Christ as our Redeemer, the only reason we have salvation, is because God purposed, God decided, God determined to set Him forth to be our Redeemer.

Scripture Reading — Romans 3:24-25

Had God so chosen? He could have not sent Christ, but he purposed it. And he purposed to do it because it pleased him to do it. And so that which is the pleasure of God becomes the purpose of God. Now if you will turn in your Bibles to 2 Timothy chapter 1 and verse 9, I want you to see how the pleasure becomes the purpose. 2 Timothy chapter 1 and verse 9. Scripture says, "...who hath saved us, and called us with an holy calling, not according to our but according to his own purpose and grace." In other words, that which pleased God, God has now purposed to do. And God has saved us and called us, not according to anything else, not according to anything that we've done, but according to his purpose. And his purpose was that which he did according to the good pleasure of his will. Look in your Bibles for Romans 8 and verse 28. Very familiar passage. But notice what it says. And we know that all things work together for good to them that love God, to them who are called according to purpose.

Scripture Reading — Romans 8:28

Now, why did God call you? Well, he purposed to call you. Why did he purpose to call you? Well, the Bible says, because it pleased him to call you. Called according to purpose. Therefore, if you look in Romans 9 and verse 11, he says, for the children being not yet born, neither having done any good or evil, but the purpose of God according to election might stand, not of works, but of him that calleth." Isn't that amazing? For he says in Ephesians 1, it was according to the good pleasure of his will, now it's his purpose. That which God pleased, was pleased to do, he purposed to do. You see, God's pleasure and God's purpose are the same.

And these two terms may be used interchangeably. You could say in Romans 8 in verse 28, And we know that all things work together for good to them who love God, to them who recall according to his pleasure. For God's pleasure and God's purpose are the same. You see, this teaches us the stability and the firmness of God's decree of election. You see, in men, I may please or be pleased to do something, but I may purpose to do something else. Our pleasure and our purpose are not always the same, but with God it is. And God said, I called, I elected, I chose according to my good pleasure. But that which pleases me is my purpose. And you see, it cannot be otherwise with God. For God is the most simple being. God is in absolute control, not only over his creation, but over himself. He's God. And so the procedure in election is according to the good pleasure of his will, which is his purpose.

Now, if you look back in your Bibles to Ephesians chapter 1 and verse 11. Ephesians 1 and verse 11. For here he says, "...in whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will." Now in verse 5, it's his pleasure. In verse 9, it's his purpose. Now in verse 11, he is working all things after the counsel of his own will. Incidentally, this word worketh here, being predestinated according to the purpose of him who worketh. The word worketh means to work effectually. It means to actually, literally bring to pass.

In other words, that which God is pleased to do is that which God purposes to do. And that which God purposes to do, God performs it. He actually brings it to pass according to the counsel of his holy will. In other words, you have his determination, referred to as his pleasure, and his purpose. And then you have the actual bringing it to pass, the performance of it. That is, he's factually working it out to his own wise counsel for his own glory.

Now, if you will hold that but turn in your Bibles, first of all, to Isaiah chapter 14. Isaiah chapter 14. And I want you to notice how the Word of God emphatically states that this is part of the Godhood of God. Yea, you might even say it's in the essence or the being of God. For God alone moves according to his own pleasure. You and I do not move according to our pleasure. We may think we do, but we don't. We move in terms, most of us, of our creditors, what they want. Or we have responsibilities to them, you see. God moves in terms of no man. He moves only in terms of himself. And so, therefore, in Isaiah chapter 14, in verse 24, the Lord of hosts hath sworn, saying, Surely, as I have thought, so shall it come to pass.

Scripture Reading — Isaiah 14:24-27

And as I have purposed, so shall it stand. Notice, if you would, God says, What I please, I purpose. What I purpose I bring to pass, it shall stand, it will not fall. That I will break the Assyrian in my land, and upon my mountains tread him underfoot. Then shall his yoke depart from off them, and his burden depart from off their shoulders. This is the purpose that is purposed under the whole earth, and this is the hand that is stretched out upon all the nations, for the Lord of hosts hath purpose. And who shall disannul it? And if hand is stretched out, who shall turn it back?"

In other words, whatever pleases God is His purpose. And whatever God's purpose is, He performs. No man can disannul it. No man can turn it back. And so if you will look in Isaiah chapter 46 and verse 10, I suppose one of the key passages in this chapter, probably in the book of Isaiah. In fact, let's begin reading with verse 9. Isaiah 46 and verse 9. Remember the former things of old, for I am God and there is none else. I am God and there is none like me. Declaring the end from the beginning and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure." My counsel shall stand, and I will do all my pleasure. God says, I do what pleases me. What I please, I purpose. What I purpose, I perform. In other words, beloved, when you talk about the procedure in election, the basis of election, the foundation of election, the ground of election, it was merely the good pleasure of God.

The Perception of Election: Objective and Subjective

Election is perceived objectively through Christ's redemptive work, which manifests an elect people, and subjectively through the Spirit's effectual calling in believers.

I suppose probably one of the most, I suppose practical problems, and yet one of the great problems of election is that in perceiving our election. Because every time you begin to talk about an election, someone asks, how do we know whether or not we are one of God's elect? How can anyone know absolutely and for sure that he is a chosen one of God? They will not argue the fact that scripture definitely says, who shall lay anything to the charge of God's elect? God does have an elect.

But how can we discern? How do we perceive? How do we know that we are one of God's elect? If you will hold Ephesians 1 and turn first of all in your Bibles to 2 Corinthians chapter 13 and look at verse 5. Notice what the Apostle Paul commands. 2 Corinthians chapter 13 and verse 5. He says, examine yourselves whether ye be in the faith. Prove your own selves. Know ye not that Christ Jesus is in you, except you be reprobates." Notice the admonition, examine yourselves whether you be in the faith. Prove your own selves. Now having commanded you to examine yourself and to prove yourself, he then asked, know ye not your own selves how that Jesus Christ is in you, except you be reprobates. In other words, he says, a person that is truly converted, a person that is truly one of God's elect, ought to know whether or not he is such. If you would look in your Bibles to 2 Peter 1 and verse 10, Peter says exactly the same truth. 2 Peter 1 and verse 10.

Wherefore, the rather brethren, give diligence to make your calling and election sure. For if you do these things, you shall never fall." Notice, he commands you to give diligence to make your calling and election sure. So evidently it is possible to know whether or not, for sure, you are one of God's elect. For Peter says you are to give diligence to make your calling and election sure, and if you are still not convinced that it's possible to know, you ought to read, and we shall a little bit later on, 1 Thessalonians chapter 1 and verse 4. For the apostle Paul there wrote those Thessalonian Christians and said, knowing, brethren beloved, your election of God. In other words, he says, I know for a fact that you Christians are the elect of God. And so we begin then trying to expound this one point, the perception of election. Now according to Ephesians chapter 1 there are at least two ways that one may perceive our election. One of these ways is objective and the other is subjective.

By that I mean this, one of the ways in which we perceive our election is outside of us. And the other way that we perceive our election is inside of us. One of the ways, the objective way, is that which pertains to all of God's elect in general. The particular or the subjective way is that which happens to each of God's elect individually. Well, what are those two ways? Well, if you will look in verses 6 through 8, the first way is that we may know that there is an elect based on the work of the Son for us. Verse 6 says, "...to the praise of the glory of his grace, wherein he hath made us accepted in the Beloved, in whom we have redemption through his blood, the forgiveness of sins according to the riches of his grace." So the first way that one may know for sure that there is an election of grace is based on the work of the Son for us. In other words, the incarnation and mission of Jesus Christ proves undeniably that there is an election. Now the second way that we may know, and this is the one that most people would be interested in, is the work of the Spirit in us, verses 12 through 14. That we should be to the praise of his glory who first trusted in Christ. in whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation, in whom also after that ye believed, ye were sealed with that Holy Spirit of promise, who is the earnest of our inheritance, until the redemption of the purchased possession, under the praise of his glory."

So there are two ways then. One is objective, one is subjective. The objective way is the work of the Son for us. The subjective way is the work of the Spirit in us. And so let's look at these individually. First of all, the objective way, the work of the Son for us. Now the Bible tells us very plainly in Ephesians chapter 1, as it was the purpose of the Father to elect, so it is the purchase of the Son that redeems the elect.

Objective Perception: The Work of the Son

Christ's incarnation and atonement prove there is an election; He came to lay down His life for the sheep, gathering God's children.

Verse 4 says, "...according as he hath chosen us in him." Then he says in verse 6, "...to the praise of the glory of his grace, wherein he hath made us accepted in the Beloved." And then in verse 7 it says, "...in whom." Now notice verse 6 says, "...wherein," and then verse 7 says, "...in whom." Now the work of Jesus Christ is completely outside of us. Please listen to this. You and I do not experience the work of Jesus Christ for us. We do not feel the work of Jesus Christ for us. We believe it. It is something that is outside of us. It is a fact, and I might add it is a true fact whether individuals believe it or not. Christ did come and die and suffer for his people. And so here is an objective fact, it's something that is outside of us, but yet it is the work of the Lord Jesus Christ that implies and necessarily manifests an election of grace.

If you will hold Ephesians 1, but turn first of all in your Bibles to 1 John chapter 4, I want you to see how this is taught, not just in Ephesians, but in other passages. We're going to come back to Ephesians 1 and look at it in detail in just a moment. But first of all, 1 John 4, beginning with verse 9. Now, I want you to notice the word manifested, okay? 1 John 4, verse 9. In this was manifested the love of God toward us, because that God sent his only begotten Son into the world that we might live through him. Herein is love. Not that we love God, but that He loved us and sent His Son to be the propitiation for our sins. Now, he said, herein is manifested the love of God toward us. In other words, here is a perception of God's great love to His own.

Here is the manifestation of it. That is, He sent His Son. The person and work of Jesus Christ declares, announces, that there is an election of grace, for Christ came for his people, yea, he was sent by God the Father. And God says it is a manifestation of his love.

Now if you look in 1 John chapter 3 and verse 16, and underline the word perceive, because this is what we're talking about, the perception of election. Hereby perceive we the love of God. Because he laid down his life for us, and we ought to lay down our lives for the brethren. Notice the word perceive. Hereby perceive we, hereby understand we, hereby comprehend we, hereby apprehend we. We perceive that God loved his own with an everlasting love, yea, we perceive that he does have his own. He laid down his life for us in the person of Jesus Christ. And so here is the perception of election. You may perceive that there is an election based on the person and work of Jesus Christ.

Now having pointed that out, turn back to Ephesians chapter 1, and let's work it out in this passage in order that you may see that this is clearly taught. You will remember now, in Ephesians chapter 1, you have in the first 14 verses, the work of the Father, the work of the Son, and the work of the Holy Spirit. Now, as I've pointed out, the work of the Father is election. The work of the Son is redemption. Notice, if you would please, and let's begin in verse 9 and work our way back. He says in verse 9, having made known unto us the mystery of his will according to his good pleasure which he hath purposed in himself."

Now a mystery is that which cannot be comprehended without an explanation. But the Word of God says he has made known unto us the mystery of his will. Well now, who are the us that understand the mystery of the will of God? Well, if you want to know who the us are, look back in verse 8, wherein he hath abounded toward us in all wisdom and prudence. Now, the us who understands the mystery of the will of God is the same us to whom he has abounded in wisdom and prudence, that is, he has given us an understanding that we may understand that mystery. Well, you say, who is the us, then, to whom he has given wisdom and prudence? Well, look back in verse 7.

"...in whom we have redemption through his blood the forgiveness of sins according to the riches of his grace." Now, the us that understands the mystery is the same us that has received wisdom and prudence. And according to verse 7, it is the same us that has been redeemed according to the riches of his grace. Well, who is the us that has been redeemed according to the riches of his grace? Look back in verse 6. To the praise of the glory of his grace wherein he hath made us accepted in the beloved. Now the ones that understand the mystery of His grace, or the mystery of His will, are the same ones that have received wisdom and prudence. They are the same ones that have received redemption according to the riches of His grace. They are the same ones who have been made acceptable in the Beloved. Well, who are the ones that have been made acceptable in the Beloved? Look in verse 5.

Having predestinated us under the adoption of children by Jesus Christ to himself according to the good pleasure of his will. Now the ones that have been made acceptable in the Beloved are the same ones, they are the same us, who have been predestinated under the adoption of children. Now follow it back. Those who understand the mystery of God's will have received wisdom and prudence. They have been redeemed by Christ according to the riches of His grace. They have been made acceptable in the Beloved. Yea, they have been predestinated unto the adoption of children. Well, who are they that have been predestinated unto the adoption of children, that have been predestinated to be accepted in His Beloved, that have been redeemed by the Son, that have received wisdom and prudence I understand the mystery of his will. Look in verse 4, "...according as he hath chosen us in him, the elect." In other words, here it is worked all the way back. Here is the election from the Father and redemption in the Son, and listen very carefully, beloved, the work of Jesus Christ manifests that there is an election of Christ.

For had there not been an election, Jesus Christ would have never come. It is His work on the cross that redeems the elect of God. It is His work on the cross that reconciles us unto God. Yea, Jesus Christ manifests that there is an election.

Now, please listen very carefully. The Bible, and we read it in 1 John chapter 4, herein is love, not that we love God, but that he loved us and sent his Son. Did you know that one of the names of Jesus Christ in the Bible that is most notable and most numerous in Scripture is he is referred to as the sent one? And you notice how many times he says in the Bible, the Father has sent me. In fact, in Hebrews chapter 3 and verse 1 it says, let us consider the apostle and high priest of our confession, Jesus Christ. Do you know what the word apostle means? It means the sent one. Jesus Christ delighted in calling himself the sent one. Listen very carefully. If Christ Jesus had not been sent by God the Father, he would not have come on his own. For had he come on his own, he would have been in rebellion to the Father, and that would be utter and completely blasphemous to even think and suggest such. No.

You see, the very fact that Jesus Christ came is the very fact that he was sent by the Father to do a certain work for a certain group of people, and that's why he said in John 17, I pray not for the world, but I pray for them that thou hast given me for thine they were, and thou gavest them me. And the very fact that Jesus Christ has come and suffered and died proves beyond a shadow of a doubt that there is an election of grace. Now, if you will turn in your Bibles to John chapter 10, and I suppose that this is the most pictorial and probably the most practical chapter that illustrates this truth very clearly. Now, if you had a little trouble following me back in Ephesians 1, you should not have had, but John 10 ought to make it just a little clearer for you.

And let's begin reading with verse 3. Now, watch this very carefully. John 10, verse 3, to him the porter opened it, and the sheep hear his voice, and he calleth his own sheep. And when he put forth his own sheep, he goeth before them, and the sheep follow him, and they know his voice. And a stranger will they not follow, but will flee from him, for they know not the voice of strangers. This parable spake Jesus unto them, but they understood not what things they were which he spake unto them. Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep. All that ever came before me are thieves and robbers, but the sheep did not hear them. I am the door. By me if any man enter in, he shall be saved and shall go in and out and find pasture.

The thief cometh not but for to steal, and to kill, and to destroy. I am come that they might have life, and that they might have it more abundantly. I am the Good Shepherd, and the Good Shepherd giveth his life for the sheep." Now hold it right there just a moment. I am the Good Shepherd. The Good Shepherd giveth his life for the sheep. He said, I have been given a sheep. And I have come to lay down my life for the sheep." Not the goats, but the sheep. What I'm saying is exactly what our Lord is saying, that his work is that which evidences the fact that he has a sheepfold, that he has a people. Now watch it. Verse 12. But he that is a hireling, and not the shepherd, whose own the sheep are not, seeth a wolf cometh, and leaveth the sheep, and fleeth, and the wolf catcheth him, and scattereth the sheep. The hireling fleeth, because he is a hireling, and careth not for the sheep. I am the good shepherd, and I know my sheep, and am known of mine. As the Father knoweth me, even so I know the Father. Watch it, and I lay down my life for the sheep." He's repeated that twice. Verse 16, "...and other sheep I have which are not of this fold," that is, they're not of the Jewish nation, "...them also I must bring."

Notice the assurance, "...and they shall hear my voice." And there shall be one fold and one shepherd." What our Lord is saying is this. I have been given a people. I have come to lay down my life for those people. And I will certainly bring those people into this one fold. There shall be one fold and there shall be one shepherd. Oh, but you say, Brother, but don't you know that everybody is the sheep of the Good Shepherd? Everyone is a sheep. No, I don't know that. Because if you will look at verse 25, our Lord looks at these Pharisees and he says, Jesus answered them, I told you and you believe not.

The works that I do in my Father's name they bear witness of me." Notice verse 26, "...but you believe not because you are not of my sheep. As I said unto you, my sheep hear my voice, and I know them, and they follow me." He looked at the Pharisees and said, the reason you don't believe me is you are not of my sheep. You are not of the elect. Had you been one of my sheep, you would have believed. Notice, if you would, what our Lord is saying is that His work of redemption and reconciliation manifests the fact that there is a sheepfold, that there is a people, that there is an elect. If you would look in your Bibles to John chapter 11, and let's begin reading there at verse 49, once again, very clearly, concerning the work of our Lord. John 11 and verse 49, and one of them named Caiaphas, being the high priest that same year, said unto them, You know nothing at all, nor consider that it is expedient for us that one man should die for the people, and that the whole nation perish not.

And this spake he not of himself, The Holy Spirit is pointing this out, that he inspired this prophecy. And this spake he not of himself, but being high priest that year, he prophesied that Jesus should die for that nation. Watch it now. And not for that nation only, but that also that he should gather together in one the children of God that were scattered abroad. As our Lord said, I already have a sheep fold, and I come to lay down my life for those sheep. He already has children, and here the Bible is saying that Caiaphas prophesied that he should die not for that nation only, but that he might gather together in one all of his children that were scattered abroad. They were already his children. They were his children by election, and he came to bring them to God through the sacrifice of himself. He came to gather them together. They were already his sheep in John 10. He just came to lay down his life for them.

And then if you look in your Bibles, please, to Acts chapter 15. Acts 15. And begin there with verse 14. Acts 15 and verse 14. Notice he says, Simeon hath declared how God at the first did visit the Gentiles to take out of them a people for his name. Notice, to take out of them, that is, there is an election even among the Gentiles. There is a choice, and this choice was to be a people for his name. God at first did visit the Gentiles to take out of them a people for his name, and to this agree the words of the prophets, as it is written, After this I will return, and will build again the tabernacle of David, which is fallen down, and I will build again the ruins thereof,

and I will set it up." Now, Jesus Christ is the great David. He is the true King of Kings. He is the true Lord of Lords. And here the word of God is telling us and once again showing us that the work of Jesus Christ manifests the fact that God indeed does have a people. Now notice, one may perceive that there is an election of grace because of the person and work of Jesus Christ. Now he may not immediately perceive that he is one of those elects. But he knows that there is an election, because the Bible says in Revelation 7, verses 9 and 10, that there is a great number which no man can number out of every kindred, tongue, tribe, and nation. And our Lord came, the word of God says very clearly, to lay down his life for the sheep. So the first way that we know that there is an election is based on the person and work of Jesus Christ. It is objective, it is outside of us, we have nothing to do with it, but it manifests and thereby we may perceive that there is indeed an election.

Subjective Perception: The Work of the Spirit

The inward, effectual call of the Spirit assures believers of their election. Calling and election are inseparably linked; those called are the elect.

However, secondly, if you will look back in your Bibles to Ephesians chapter 1, I'm just dealing with this generally today. Lord willing, I will deal with it in more detail next Lord's Day. But back in Ephesians chapter 1, the second way that we may know individually, and particularly that we are God's elect, is because of the work of the Spirit in us. In Ephesians chapter 1 and verse 12, the Bible says that we should be to the praise of his glory who first trusted in Christ. In whom also ye trusted, after that ye heard the word of truth, the gospel of your salvation, in whom also after that ye believed, ye were sealed with that Holy Spirit of promise, who is the earnest of our redemption unto the redemption of the purchased possession unto the praise of his glory." Now listen very carefully. Election is the chief work of the Father. Redemption is the chief work of the Son. The application of that redemption is the chief work of the Holy Spirit.

It is the application of redemption of Christ by the Spirit of God that assures us not only of our individual redemption in Christ, but also assures us of our individual election by the Father. What I'm trying to say is this. It is our effectual calling. It is our supernatural conversion which testifies to the fact that we are one of God's elect.

Now, I ask that you turn back in your Bible, please, to 2 Peter chapter 1 and verse 10. We read it to begin with, but let me show you something from several passages in the Bible. I want you to see that calling and election are inseparably connected. There Peter says in 2 Peter chapter 1 and verse 10, wherefore the rather brethren give diligence to make your calling and election sure. Notice he said give diligence to make your calling and election sure. Calling and election are inseparable. Well how can I make my election sure? I cannot climb to heaven and look in the Lamb's Book of Life and see if my name is there.

I do not know the secretive will of God. I do not know the secret purpose of God. Well, Peter says this, when you make sure that you have been effectually called by God, when you make sure that you are really and truly, powerfully and supernaturally one of God's people, at the same time, you are making sure that you are one of God's elect. For if you can discern the mighty work of God in your life, then you may also discern that you are one of God's elect, for that mighty work of God only occurs in the life of God's elect. Let me show it to you a little plainer. Turn in your Bibles to 1 Corinthians chapter 1, and I want you to notice how chosen and calling sometimes may be even interchanged and may be used synonymously. 1 Corinthians chapter 1, verse 23 says, But we preach Christ crucified unto the Jews a stumbling block, and unto the Greeks foolishness.

Now, preaching is the outward call. Preaching lays the duty and the responsibility on all to repent and believe. But Paul says that when the Word of God is preached, the Jews stumble over it. The Greeks think that it's absolutely foolishness. But if you look in verse 24, he says, "...but unto them who are called." Both Jews and Greeks, Christ the power of God and the wisdom of God.

Now watch it, and I'll deal with this in more detail next week. But watch this. There is a general outward call which men by nature refuse and reject and despise, just like these Jews who think it a stumbling block and the Greeks who think that it's foolishness. But there is an inward, efficacious, powerful, supernatural saving call where men no longer view Jesus Christ as a stumbling block or foolishness, but rather they see Him as the very power of God and the wisdom of God, yea, God incarnate, and they fall down and worship Him.

Now, notice verse 23 and 24, and try to get the distinction between these two calls. Verse 23 is the outward, general call. Verse 24, the inward, efficacious call. He says, but we speak, we preach Christ Jesus unto the Jews, a stumbling block, and unto the Greeks, foolishness. But unto them who are called, both Jews and Greeks, Christ, the power of God and the wisdom of God. called in such a way that they no longer considered foolishness, but they considered wisdom. No longer considered a stumbling block, but they consider him the power of God. Then he says, verse 25, Because the foolishness of God is wiser than men, the weakness of God is stronger than men. Watch it now. For ye see your calling, brethren, How that not many wise men after the flesh, not many mighty, not many noble are called, but God hath chosen." He said calling is based on choosing. But God hath chosen the foolish things of the world to confound the wise, and God hath chosen the weak things of the world to confound things which are mighty.

And these things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to things that are, bring to naught things that are, but no flesh should glory in his presence. But of him are ye in Christ Jesus, who of God is made in us wisdom, and righteousness, and sanctification, and redemption, that according as it is written, he that glorieth let him glory in the Lord." What is he saying? He is saying that our calling is based on God's election. And when we know that we have been called powerfully to Jesus Christ, that we now view Jesus not as a stumbling block and not as foolishness, but yea, we see in him the wisdom and the power and the glory of God and we worship and serve him, he says, when you know you have been called and view Christ like that, then you know that you are one of God's elect.

Turn now, if you would please, to 2 Thessalonians chapter 2. We have looked at this verse previously several times in our study on election, but now what I want you to do is look at verse 13 and verse 14 together, having pointed out the fact that the inward supernatural saving call is the evidence of our election. Watch it. 2 Thessalonians 2, verse 13. But we are bound to give thanks always to God for you, brethren, beloved of the Lord, because God has from the beginning chosen you to salvation. There is God's choice, there is God's election. But now God that ordained the end also ordains the means to reach that end, so he chose us unto salvation through sanctification of the spirit and belief of the truth. Now watch it. We have been chosen, now verse 14, whereunto he called you by our gospel to the obtaining of the glory of our Lord Jesus Christ. He said he chose you, therefore he called you. Had you not been chosen, you would not have been called.

He told you, therefore he called you." I was preaching in Illinois, and I believe, if I remember correctly, I was dealing with 1 Thessalonians chapter 4. And of course, chapter 1 in verse 4, and that verse says, knowing, brethren beloved, your election of God. And after the service, people were speaking to me, and I noticed a woman that was standing to one side, weeping. I really wanted to speak to her, but I was besieged by people, and I said, well, maybe she'll just wait. And sure enough, she waited, and finally everyone was out of the building except her. And she came to me and she said, I've just got to talk to you. I said, all right, talk. And she was almost out of control with weeping. And she says, I want to be a Christian so badly. She was already a professing Christian. She said, I want to be a Christian so badly. She said, I want to be holy. I want to be obedient. I want to be godly. I want to honor God more than anything in the world.

I said, well, what's your problem? She said, my problem is I just don't know whether I'm one of God's elect or not. I said, dear lady, if you weren't, you wouldn't be concerned about honoring God, I can assure you right now. You wouldn't be concerned about living holy and living godly. You wouldn't be concerned about wanting to do what's biblical and what's right. I said, no ma'am. And I took her and showed her these very verses. For those whom he chose, he called. I said, if you've been called unto God powerfully by the gospel, you may rest assured you are God's elect. For he only calls those whom he chooses.

Now, if you will look in your Bibles to Romans chapter 8 and verse 30. Romans chapter 8 and verse 30. You say, Brother Weaver, you're just making that statement. No, I'm not just making that statement. I'm only saying what Scripture says. Romans chapter 8 and verse 30. Look at it very clearly. 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." It's the same group. What God is saying is this, if you have been called, you know that you have been predestinated or chosen. If God has powerfully called you, he said, I have justified you. If I have justified you, you may rest assured I shall glorify you. And although our glorification is in the future, it is so certain, it is so sure that in Romans 8.30 it's spoken of in the past tense. Those whom he predestinated, he called. It's so positive that he shall call everyone that he has predestinated. It's in the past tense. Those whom he called, he justified so positive it's in the past tense.

Those whom he justified, he glorified so positive it's in the past tense. As if it's already happened. And it's the same group. Now, there it is. Our calling is based on our election. And if you want one other passage, I ask that you turn to that passage that I've quoted several times. 1 Thessalonians, chapter 1. And look with me, please, at verse 4. 1 Thessalonians, chapter 1 and verse 4. For Paul there says this, knowing, brethren, beloved, your election of God. He says, I know that you are the elect of God. Well, Paul, I've got a question to ask you. How do you know for sure that these Thessalonians are the elect of God? How do you know it? Well, he explains in verses 5 and 6 and 7 how he knows that they are the elect of God. He says, "'For our gospel came not unto you in word only.

Ah, it wasn't just with the oratory of the preacher. It wasn't merely just proclamation. For our gospel came not unto you in word only, but also in power. There it is. And in the Holy Ghost, and in much assurance, as you know what manner of men we were among you for your sakes," here it is in verse 6, "...and ye became followers of us and of the Lord, having received the word in much affliction with joy in the Holy Ghost, so that you were examples to all that believed in Macedonia and Achaia." Paul says, I know your God's elect, and the way I know it is because there was a powerful effectual conversion in your life to the gospel of Jesus Christ, and you not only profess faith, but you actually became followers of us and of the Lord, and now you are examples to all those in Macedonia and Achaia, that you are God's people, that you are obedient unto Him. He calls us, therefore, I know that you are the elect of God.

And so, beloved, it is our calling. That evidence is the fact that we are one of God's elect. You know, I thought of this. It is not our belief in the doctrine of election that evidences the fact that we are God's elect. And so the question is this. It's not this. We need not go up to an individual and ask, are you one of God's elect? But what we rather should ask is this, have you been powerfully and effectually called to God through Jesus Christ by the Holy Spirit? And if they have been called, they are God's elect. If they have not been called, they are not God's elect.

For you remember our Lord said in John 6 and verse 44, no man can come unto me except the Father who hath sent me drawing." Then in John 6, verse 65, he said, as I said before, I say unto you, no man can come unto me except that it hath already been given unto him of my Father. So the question is not, are you one of God's elect? The question is, have you been powerfully converted to Christ by the Holy Spirit? Have you been converted? then you may rest assured that you are one of God's elect, for that powerful effectual call only comes to his elect.

Study Guide

Major Themes

The Basis of Election is God's Good Pleasure

Summary: God's choice in election is grounded solely in His own good pleasure, not in foreseen faith or human merit.

Evidence: Ephesians 1:5 says 'according to the good pleasure of his will.' Weaver argues that foreseen faith would make election a ratification, not a choice.

God's Self-Sufficiency and Freedom

Summary: God is self-contained and needs nothing from creation; His decisions to create, save, and elect are free acts of His will.

Evidence: Weaver cites Nehemiah 9:5 and Psalm 16:2 to show God is exalted above all blessing and that Christ's goodness adds nothing to God's essence.

Unity of God's Pleasure, Purpose, and Performance

Summary: What pleases God becomes His purpose, and He effectually brings it to pass; His decree is stable and certain.

Evidence: Ephesians 1:5 (pleasure), 1:9 (purpose), 1:11 (performance). Isaiah 14:24 and 46:10 affirm God's counsel stands and He does all His pleasure.

Christ's Work Manifests Election Objectively

Summary: The incarnation and atonement of Christ prove there is an elect people; He came specifically for His sheep.

Evidence: John 10:11,15 – 'I lay down my life for the sheep.' John 11:51-52 – He died to gather God's children. 1 John 4:9 – God's love manifested in sending His Son.

Effectual Calling as Subjective Assurance of Election

Summary: The inward, powerful call of the Holy Spirit in conversion is the evidence that one is elect; calling and election are inseparable.

Evidence: 2 Peter 1:10 – 'make your calling and election sure.' 1 Corinthians 1:24-28 – calling based on choosing. 2 Thessalonians 2:13-14 – chosen and called.

Key Arguments

Election is not based on foreseen faith

Summary: If God chose based on foreseen faith, it would be a ratification of man's choice, not an election. Faith itself is a gift of God, and not all men have saving faith.

Evidence: Weaver refutes the foreseen faith view using Ephesians 2:8-9 (faith is a gift) and 2 Thessalonians 3:2 ('all men have not faith').

God's pleasure is the sole efficient cause of election

Summary: There was nothing in God or outside God that compelled Him to choose; He did it simply because it pleased Him.

Evidence: Ephesians 1:5; Psalm 115:3 ('he hath done whatsoever he hath pleased'); Matthew 11:26 ('it seemed good in thy sight').

God's decree is immutable because His pleasure and purpose are one

Summary: Unlike humans, God's pleasure and purpose are identical; what He pleases He purposes, and what He purposes He performs without fail.

Evidence: Isaiah 14:24 ('as I have purposed, so shall it stand'); Isaiah 46:10 ('my counsel shall stand, and I will do all my pleasure').

Christ's mission inherently implies an election

Summary: Jesus was sent by the Father to redeem a specific people; His work on the cross was for the sheep, not the goats, proving an elect group.

Evidence: John 10:11,15,26; John 11:51-52; Acts 15:14 ('to take out of them a people for his name').

Effectual calling is the experiential proof of election

Summary: Those who are truly converted by the Spirit's power can know they are elect because God only calls those He has chosen.

Evidence: Romans 8:30 ('whom he did predestinate, them he also called'); 1 Thessalonians 1:4-6 (knowing election by the gospel coming in power).

Scripture References

Ephesians 1:1-14

Context: The entire passage is read at the beginning and serves as the primary text for the sermon series on election.

Ephesians 1:4

Context: Used to establish the principle, person, period, and purposes of election.

Ephesians 1:5

Context: Key verse for the procedure of election: 'according to the good pleasure of his will.'

Deuteronomy 29:29

Context: Distinguishes between God's secret will and revealed will; our duty is based on the revealed will.

2 Thessalonians 3:2

Context: Shows that not all men have saving faith, countering the idea that all have innate faith to exercise.

Nehemiah 9:5

Context: God's name is exalted above all blessing and praise, showing He needs nothing from creation.

Psalm 16:2-3

Context: Christ's goodness extends not to God's essence but to the saints, illustrating God's self-sufficiency.

Psalm 115:3

Context: God does whatever He pleases, supporting the basis of election in His good pleasure.

Matthew 11:20-26

Context: Jesus thanks the Father for hiding and revealing according to His good pleasure (eudokia).

Luke 10:21

Context: Parallel to Matthew 11:26, emphasizing 'it seemed good in thy sight.'

Luke 12:32

Context: The Father's good pleasure to give the kingdom, using the same Greek word eudokia.

Galatians 1:15

Context: Paul's conversion was according to God's pleasure, illustrating election's basis.

Ephesians 1:9

Context: God's good pleasure becomes His purpose; He purposed in Himself.

Romans 3:24-25

Context: God set forth Christ as propitiation according to His purpose (protithemi).

2 Timothy 1:9

Context: Saved and called according to God's own purpose and grace, not our works.

Romans 8:28

Context: Called according to His purpose; purpose and pleasure are interchangeable.

Romans 9:11

Context: The purpose of God according to election might stand, not of works.

Isaiah 14:24-27

Context: God's purpose shall stand; no one can disannul it.

Isaiah 46:9-10

Context: God declares the end from the beginning; His counsel shall stand, and He will do all His pleasure.

Romans 9:15-16

Context: God has mercy on whom He wills; it is not of him that willeth or runneth.

Important Quotes

The secret things belong unto the Lord our God. But those things which are revealed belong unto us and to our children forever that we may do all the words of this law.

Significance: Establishes the hermeneutical principle that our duty is based on God's revealed will, not His secret decrees, framing the limits of understanding election.

God did what he did. God chose whom he chose simply because it pleased him to do it.

Significance: Succinctly summarizes the core argument that the ground of election is solely God's good pleasure.

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.

Significance: Demonstrates the unbreakable chain linking predestination (election) to calling, justification, and glorification, assuring believers of their election.

Discussion Questions

How does the distinction between God's secret will and revealed will affect our responsibility in responding to the gospel?

Context: Weaver emphasizes that our duty is based on God's revealed command to repent and believe, not on speculating about our election.

Why is the 'foreseen faith' view of election inadequate according to Weaver's arguments?

Context: Weaver argues it makes election a ratification, denies human inability, and contradicts that faith is a gift.

What does it mean that God's good pleasure is the basis of election, and how should this affect our view of God's sovereignty?

Context: Weaver explains that God's choice is free and independent, rooted in His own nature, not in anything external.

How does the unity of God's pleasure, purpose, and performance provide assurance for believers?

Context: Weaver shows that what God pleases He purposes and performs, making His decree of election stable and certain.

In what ways does Christ's work objectively manifest an election of grace?

Context: Weaver points to Christ being sent for a specific people, laying down His life for the sheep, and gathering God's children.

How can a person gain subjective assurance of their election according to this sermon?

Context: Weaver teaches that the inward, effectual call of the Spirit in conversion is the evidence; those truly converted can know they are elect.

Why is it fruitless to try to determine who is elect apart from their conversion?

Context: Weaver concludes that we can only ascertain election when a person is converted; otherwise, we cannot know.

Applications

Praise God for His sovereign grace in election

Summary: Since election is based solely on God's good pleasure and not on our merit, we should respond with gratitude and praise for His grace.

Evidence: Weaver states, 'If you and I understand that the cause of our election was merely the good pleasure of God, how ought to make us praise him for his grace to us?'

Rest in the certainty of God's decree

Summary: Because God's pleasure, purpose, and performance are unified, believers can have confidence that their election is secure and will be accomplished.

Evidence: Weaver explains that God's pleasure and purpose are the same, teaching 'the stability and the firmness of God's decree of election.'

Seek assurance through examining your effectual calling

Summary: Rather than speculating about secret election, believers should examine whether they have been powerfully converted by the Spirit, which is the evidence of election.

Evidence: Weaver commands, 'Examine yourselves whether ye be in the faith' (2 Corinthians 13:5) and links calling to election in 2 Peter 1:10.

Do not try to discern election in the unconverted

Summary: It is vain to attempt to figure out who is elect before conversion; we can only know after a person is effectually called.

Evidence: Weaver states, 'It is vain and fruitless for you and I to try to sit down and figure out who is God's elect and who is not God's elect. Because the only way that you and I may ascertain whether an individual is God's elect or not is when he is converted.'

deepseek | deepseek-v4-pro | clean_readable_transcript | 2026-06-06T05:09:33Z

deepseek | deepseek-v4-pro | weaver_study | 2026-06-06T17:03:57Z

Clean Transcript

The Doctrine of Election - 5

Clean readable transcript. This view follows the Commentary.net cleaned segment text while preserving timestamps for audio follow-along.

Chapter 1, verse 1. Paul, an apostle of Jesus Christ by the will of God, to the saints who are at Ephesus and to the faithful in Christ Jesus. Grace be to you and peace from God our Father and from the Lord Jesus Christ. 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, in whom we have redemption through his blood, the forgiveness of sins according to the riches of his grace. For in he hath abounded toward us in all wisdom and prudence, having made known unto us the mystery of his will according to his own good pleasure which he hath purposed in himself, that in the dispensation of the fullness of times he might gather together in one all things in Christ.
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both which are in heaven, and which are on earth, even in him. In whom also we have obtained an inheritance being predestinated according to the purpose of him who worketh all things after the counsel of his own will, that we should be to the praise of his glory who first trusted in Christ. In whom also ye also trusted after that ye heard the word of truth, the gospel of your salvation, whom also after that ye believed ye were sealed with that Holy Spirit of promise, who is the earnest of our inheritance unto the redemption of the purchased possession unto the praise of his glory."
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For several weeks now we have considered Ephesians chapter 1 on the biblical doctrine of election. After having given a message concerning the introductory statements concerning this biblical doctrine, we began by pointing out, number one, the principle of election. God does have an elect. In fact, the Bible says very clearly in Romans chapter 8, who shall lay anything to the charge of God's elect. And Matthew tells us that God shall send his angels and shall gather his elect. And then we looked at the very principle, showing that whenever there was a choice, necessarily implied there was a reprobation or a preterition that simply means a passing over or an omission. So when God chose some, it means necessarily that he omitted or passed over others. And then having shown you that truth from non-soteriological verses in the Bible, we looked at some of those verses which did indeed relate to salvation. However, I pointed out that there were four types of election in the Bible. There was that election which is known as theocratic election or national election.
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Secondly, there is a vocational election, where the tribe of Levi was chosen to be the servants of the Lord. Thirdly, there was a messianic election. Christ was chosen to be the God-man, the mediator, the redeemer. And then fourthly, there was a soteriological, that is, an election unto salvation, or as we know it, an ecclesiastical election. Then we looked, secondly, at the person of election, for verse 4 tells us, "...according as he hath chosen us in him." And then I've pointed out that our election was in Christ, that Christ was God's first elect. In fact, the word of God tells us that His name is at the head of the book of life. In fact, He said, "...at the head of the book it is written of me." And this is why it's called the Lamb's book of life. And so we were chosen in Christ. And then thirdly, in verse 4, we looked at the period of election, and the Bible tells you there it was before the foundation of the world. There is no such thing as a temporal election.
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There is no such thing as an election in time. Election is a finished act. It happened in eternity past before the world ever began. And contrary to the song that is sung very often today, there are no new names written down in glory. The Word of God says very clearly their names were written in the Lamb's Book of Life from before the foundation of the world. Revelation 17 and verse 8. And then fourthly, we looked at the purpose of the election. In verse 4, the Bible tells us that one of those purposes was that we should be holy and without blame before him. Verse 5 tells us another purpose of election was that we were to be his sons, that is, his adopted sons, having all the privileges and rights of the heirs of God. Thirdly, the Bible tells us that we were elected in order that we might be saved. Election is not salvation. It is the basis and the foundation. But the Bible says very clearly in 2 Thessalonians 2, verse 13, it is unto salvation.
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And then, fourthly, the Bible tells us that we were elected for Christ. We are to be His.
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Now, today we come to the fifth point, and that is the procedure in election. If you will notice verse 5 in Ephesians chapter 1, having predestinated us unto the adoption of children by Jesus Christ to himself according to the good pleasure of his will. To begin with this morning, let me state that in all matters pertaining to theology, in all matters pertaining to God, we are limited. We are confined to God's written revelation, the Bible, concerning Himself and His works. And when you consider the doctrine of election, you cannot base your theology upon the deductions and the reasonings of men. You cannot base what you know concerning God's doctrine of election upon what is known as general revelation, that is, the created universe. It's true the created universe may tell you that there is an all-powerful being, that there is someone that created the world, but it can tell you absolutely nothing about that being. It cannot tell you that He is holy. It cannot tell you that He is merciful. It cannot tell you the way He moves, or the way He acts, or the reason He acts.
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So you are confined to God's written revelation concerning Himself. You see, beloved, we do not have all the answers that we may want. But we do have all the answers that we need. That which God has seen fit to reveal in his word is exactly that which we need. I know that our minds can conjure up many questions, and we can have many hypothetical situations, and we can say, what if this, and what if that? But still, we are limited and we are bound to the word of God. And the very fact of the matter is, God has chosen to reveal some things to us. And some things he has chosen not to reveal to us.
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If you will hold Ephesians chapter 1, but turn in your Bibles, please, to Deuteronomy chapter 29 and verse 29. And I think you will see, when I began discussing the procedure in election, I think you shall see the importance of this verse. Deuteronomy chapter 29 and verse 29. The Bible says the secret things belong unto the Lord our God. But those things which are revealed belong unto us and to our children forever that we may do all the words of this law. Now there, that verse very clearly tells you that there is a secretive will in God and there is a revealed will which He has given to us. You and I have our responsibility, our duty, our obligation from God's revealed will, the Bible. Those things that he has not revealed belong unto him. Our duty is not based upon God's secretive will. Our duty is based upon God's revealed will.
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Let me just give you an illustration of that. In fact, the illustration is the doctrine which we're considering. That is the doctrine of election. Here's someone that is unconverted, and they say, well, I don't know whether I'm an elect or not. And so since I don't know whether I'm an elect or not, I'm just simply going to do nothing. Because no one can know whether he's an elect or not.
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That's what they were saying, that's what they're reading. And so I'm just going to do nothing. But what you're trying to do is base your responsibility upon God's secretive will. When God says your responsibility is based on his revealed will, and his revealed will is that you repent and believe the gospel. Now, what I'm saying is this, when it comes to the doctrine of election, there are some things that God has revealed very clearly, very dogmatically concerning it in his word. There are some things about the doctrine of election that God has not revealed, and that is, he has reserved it to himself.
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Now, if you look back in your Bibles to Ephesians chapter 1 and verse 5, the Bible tells you very clearly in verse 4, that He chose us. In verse 5, that He predestinated us unto the adoption of children by Jesus Christ according to the good pleasure of His will.
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Now the very first question that usually comes to people's mind when you begin to discuss election is, how did God choose? What was the basis of His choosing? The answer given by many people is that God chose certain ones based on foreseen faith. In other words, God foresaw that they would believe and therefore he chose them to believe. Number one, the first thing wrong with that is this, that would not be an election, that would be a ratification. God would not be electing anyone. He would not be choosing anyone.
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He would merely be ratifying their choice. Number two, the Word of God tells us that none can believe, nor none will believe unless God gives them His gift of faith. Everyone in here can quote Ephesians 2, 8 and 9. For by grace are you saved through faith. And that, not of yourselves, it faith, is the gift of God. So when someone says, well God foresaw who would believe and therefore he chose them to believe. Number one, that would be a ratification, not an election. Number two, it would be saying that men would have the ability to believe in themselves, which would deny the Word of God. And number three, if you will turn in your Bibles, please, to 2 Thessalonians 3 and verse 2. Here is a verse.
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that will very clearly, I believe, solve this riddle. Because you know, in fact, I read it in the newspaper just this past week, where a preacher was saying, all men have faith. All you have to do is exercise it in the right way. In other words, what they're saying is this. I'm sitting down in this chair. Now, before I sat down in that chair, I believed that chair would hold me, and therefore, by faith, I just sat down in it. Now, they said, just like you had faith that that chair would hold you, what you need to do is take that faith and exercise it for Jesus Christ.
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But the only problem is this. The Bible distinguishes between what you and I would know as an ordinary faith and that which is a supernatural saving faith. Because, if you look in 2 Thessalonians 3, verse 2, Paul says, and that we may be delivered from unreasonable and wicked men, here it is, for all men have not faith. That is, they do not have the faith. Not all men have the faith. In fact, in Titus chapter 1 and verse 1, this special supernatural saving faith is called the faith of God's elect. And so when people begin to talk about the basis of God's choosing, and they say he looked down and saw who would believe, and therefore he chose them to believe.
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Number one, that is denying the inability of man. It is making God's election a ratification, not an election. And it's saying that faith is not the gift of God. No. The Bible does not say and the Bible does not teach that God foresaw who would believe and therefore he chose them. Noah doesn't teach that. Well, what was the procedure in election? Well, it's very plain. If you look back in Ephesians chapter 1 and verse 5, the Bible says that the basis of election, the ground of election, is according to the good pleasure of his will. according to the good pleasure of his will."
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Now, beloved, I'm wrestling this morning, I can assure you, because I don't know how to communicate this statement. But if you can picture with me, just for a moment, the Almighty God, self-sufficient, self-contained, ever-blissful, dwelling in eternity past, immortal, invisible, the only wise God whom no man can approach, here that one almighty, omnipotent God is. And I have to put this in human language, deliberating, as it were, with himself, as to whether or not he should make any creature. And if He made them, should He save them or should He damn them? And if He made them, should He design His Son to be the mediator, to receive our nature, and in time and in history actually redeem us to Himself? What I'm saying is this, here is God dwelling in eternity.
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The very fact that He did deliberate and decide to create was merely according to the good pleasure of His will. The very fact that He did decide to save was according to the good pleasure of His will. The very fact that he did sin Christ was according to the good pleasure of his will. In other words, God needed nothing. God needed no one. God is independent, self-sufficient, self-contained, the only wise God. He needed not that external glory that is brought to him by us. People say, well, the reason God created, the reason God saved anybody was that we might praise Him and that we might bless Him. Well, if you think that, I ask that you turn in your Bibles, first of all, to Nehemiah chapter 9 and look at verse 5. Nehemiah chapter 9 and verse 5. Nehemiah chapter 9 and verse 5. Watch it very carefully. Notice what Nehemiah says. Nehemiah chapter 9, verse 5.
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And the Levites, Jeshua, and Cadmeum, Bani, Hashebniah, Cherubiah, Harijah, Shebaniah, and Pethaniah said, Stand up and bless the Lord your God forever and ever, and blessed be thy glorious name, which is exalted above all blessing and praise." Which is exalted above all blessing and praise. In other words, what he is saying is this, that our blessing and our praise adds nothing to God. In other words, God did not need our external praise. God did not need our external blessings. God is self-contained. God is self-sufficient. God is ever blessed in Himself.
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Now, it is true, according to the Word of God, that God chose to create. It is true that God chose to save. It is true that God has ordained that men bless his holy name. But there is a big difference between God's intrinsic or inherent self and God's revealed and manifested self. In other words, you and I may either honor or dishonor God according to his manifested self. But we cannot add to, nor hurt, nor do one thing to God as He is in and of Himself. For He is God.
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Now let me show you this. Turn in your Bibles to Psalm 16. Psalm 16.
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Now I've made the statement, I'm going to make it again. God sent His Son, the Lord Jesus Christ, to be our Redeemer. Okay? And our Lord lived a perfect, holy, sinless life. But do you realize that all of the goodness and all of the perfection of Jesus Christ added nothing to God? Now it's true, his life praised the Father in his manifestated glory, but it added nothing to his person. In Psalm 16, verse 2, the psalmist said, O my soul, thou hast said unto the Lord, and here our psalmist is speaking prophetically of Christ, thou art my Lord. Notice what Christ says, "...my goodness extendeth not to thee." In other words, it adds nothing to the nature, to the being, to the essence of God. Well, to whom does Christ's goodness extend? Verse 3, "...but to the saints that are in the earth, and to the excellent in whom is all my delight." In other words, man can add nothing to God. And the very fact that Christ came, the perfect man, all of his perfection added nothing to God.
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It did add, thanks be His holy name, something to the saints. It gave them a perfect righteousness and a perfect holiness and a perfect standing before God. But God is ever blessed in himself. And the very fact is that the Bible says that God proceeded in election according to the good pleasure. Now, I've been trying to say this very simply. There was nothing that made God decide to choose anybody other than the good pleasure of his will.
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It pleased him to do it. If you would look in your Bibles, first of all, to Psalm 115 and look at verse 3. Psalm 115 and verse 3. It is very difficult to try to expound a phrase with another phrase that says exactly the same thing. But this is the very being and nature of God. Notice in Psalm 115 verse 3, David says, but our God is in the heavens. He hath done whatsoever he hath pleased. Now why did God choose whom he chose? The answer is, it pleased him to do it. Why did God choose any? The answer is, it pleased him to do it. Turn in your Bibles, please, to Matthew 11 and verse 26. Matthew 11 and verse 26.
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You remember some time ago I pointed this passage out. And once again, just to remind you, in verse 20, our Lord begins to upbraid these cities wherein his mighty works were done because they repented not. And then our Lord said that if the mighty works that had been done in Chorazin and Bethsaida had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ash. He said that if the mighty works which had been done in Capernaum had been done in Gomorrah, then Sodom would have repented long ago. The question would reasonably be raised, then, why were not those mighty works done there? And then our Lord says something in verse 25, and look at it.
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At that same time, Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes, even so far, for it seemed good in thy sight." Now, an interesting thing is this. When in Ephesians chapter 1 and verse 5, it talks about the good pleasure of his will, the Greek word is eudokia. And when you get to Matthew 11, it's the same word in verse 26. Even so, Father, for it pleased thee. It was pleasant in thy sight. In other words, the word good pleasure or the word eudokia simply means pleasure. It means favor. It means wish, it means desire, it means satisfaction. It satisfied the Father to do it this way. It pleased the Father to do it this way. It seemed good in His sight. If you would turn in your Bible to Luke chapter 10 and verse 21, once again you'll see the very same scripture, but I'm just pointing out how that it is indeed used the same way.
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Luke 10, verse 21. In that hour, Jesus rejoiced in spirit and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes, even so, father, for it seemed good in thy sight, or it pleased thee. Then, if you would please, look in chapter 12 and verse 32 of Luke. And once again, you will see this same word, eudokia, used again. Luke 12 and verse 32. Our Lord says, Fear not, little flock, for it is the Father's good pleasure to give you the kingdom. It satisfies Him. It pleases Him. He does it according to the good pleasure of his will. When Scripture affirms that the procedure in election is according to the good pleasure of God's will, it is saying that there was nothing in God that made him choose anybody other than the good pleasure of his will. There was nothing outside of God that put pressure, that forced God to do it. God did what he did merely because it pleased him to do it.
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To try to illustrate this point, let me ask you this. Why is this universe in existence? Why is the universe in existence? Was there something that made God create? No. Was there something that figured in God that He said, I have to have this? No. Well, why is this universe here? The answer is, it pleased God to make it. Why is it that we have the sun that rules by day and the moon by night? Why is it not the moon by day and the sun by night? The answer is, it pleased God to make it like that. Why is it that we have the stars shining at night? The answer is, it pleased God to make it like that. Why did God create angels? It pleased God to create them. Why did God create some angels in order that they would not fall, and then again he created some and allowed them to fall. And the answer is, it pleased God to do it. Why did God choose any under life? And the answer is, it pleased God to do it.
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Why did God choose you? And the answer is, it pleased God to do it. You see, everything that is, is according to the good pleasure of his will. If you would turn in your Bibles to Galatians chapter 1, and since we're talking about the pleasure of God, I want you to notice the testimony that the Apostle Paul gives concerning his own conversion. This is biblical language. Paul says in Galatians 1 and verse 15, But when it pleased God, who separated me from my mother's womb, and called me by his grace. Paul was recognizing the fact that I am what I am merely because of the good pleasure of his will. And when in Ephesians chapter 1 it talks about our election according to the good pleasure of his will, he's saying that the efficient, determinate cause of our election is not one thing in us, but merely the good pleasure of God's will. It pleased him to do it. Now, if you would look in your Bibles, in Ephesians chapter 1 and verse 9, we're talking about the procedure in election.
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And very clearly now, very definitely, the Bible says God proceeded according to the good pleasure of his will. Now in verse 9 we read this, having made known unto us the mystery of his will, according to his good pleasure which he purposed in himself. Verse 5 tells us that he proceeded according to the good pleasure of his will. But now verse 9 tells us that what was his good pleasure in verse 5 has now become his purpose.
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Now the word purpose here literally means to set before oneself. It means to purpose. It means to determine. If you will hold Ephesians 1 and turn in your Bibles to Romans chapter 3, and I'm going to point this out just simply because I think it's not only vital, but so very interesting in light of this. The Greek word for purpose, back in Ephesians 1, is protithemi, which means literally to set before oneself to determine the purpose. But in Romans chapter 3 and verse 25, we read this, "...whom God hath set forth to be a propitiation through faith in his blood." Verse 24 says, "...being justified freely by his grace through the redemption that is in Christ Jesus, whom God set forth." The word protithemi means, is there interpreted, set forth. Literally, what Romans 3 and verses 24 and 25 is telling us, that the only reason we have Jesus Christ as our Redeemer, the only reason we have salvation, is because God purposed, God decided, God determined to set Him forth to be our Redeemer.
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Had God so chosen? He could have not sent Christ, but he purposed it. And he purposed to do it because it pleased him to do it. And so that which is the pleasure of God becomes the purpose of God. Now if you will turn in your Bibles to 2 Timothy chapter 1 and verse 9, I want you to see how the pleasure becomes the purpose. 2 Timothy chapter 1 and verse 9. Scripture says, "...who hath saved us, and called us with an holy calling, not according to our but according to his own purpose and grace." In other words, that which pleased God, God has now purposed to do. And God has saved us and called us, not according to anything else, not according to anything that we've done, but according to his purpose. And his purpose was that which he did according to the good pleasure of his will. Look in your Bibles for Romans 8 and verse 28. Very familiar passage. But notice what it says. And we know that all things work together for good to them that love God, to them who are called according to purpose.
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Now, why did God call you? Well, he purposed to call you. Why did he purpose to call you? Well, the Bible says, because it pleased him to call you. Called according to purpose. Therefore, if you look in Romans 9 and verse 11, he says, for the children being not yet born, neither having done any good or evil, but the purpose of God according to election might stand, not of works, but of him that calleth." Isn't that amazing? For he says in Ephesians 1, it was according to the good pleasure of his will, now it's his purpose. That which God pleased, was pleased to do, he purposed to do. You see, God's pleasure and God's purpose are the same.
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And these two terms may be used interchangeably. You could say in Romans 8 in verse 28, And we know that all things work together for good to them who love God, to them who recall according to his pleasure. For God's pleasure and God's purpose are the same. You see, this teaches us the stability and the firmness of God's decree of election. You see, in men, I may please or be pleased to do something, but I may purpose to do something else. Our pleasure and our purpose are not always the same, but with God it is. And God said, I called, I elected, I chose according to my good pleasure. But that which pleases me is my purpose. And you see, it cannot be otherwise with God. For God is the most simple being. God is in absolute control, not only over his creation, but over himself. He's God. And so the procedure in election is according to the good pleasure of his will, which is his purpose.
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Now, if you look back in your Bibles to Ephesians chapter 1 and verse 11. Ephesians 1 and verse 11. For here he says, "...in whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will." Now in verse 5, it's his pleasure. In verse 9, it's his purpose. Now in verse 11, he is working all things after the counsel of his own will. Incidentally, this word worketh here, being predestinated according to the purpose of him who worketh. The word worketh means to work effectually. It means to actually, literally bring to pass.
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In other words, that which God is pleased to do is that which God purposes to do. And that which God purposes to do, God performs it. He actually brings it to pass according to the counsel of his holy will. In other words, you have his determination, referred to as his pleasure, and his purpose. And then you have the actual bringing it to pass, the performance of it. That is, he's factually working it out to his own wise counsel for his own glory.
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Now, if you will hold that but turn in your Bibles, first of all, to Isaiah chapter 14. Isaiah chapter 14. And I want you to notice how the Word of God emphatically states that this is part of the Godhood of God. Yea, you might even say it's in the essence or the being of God. For God alone moves according to his own pleasure. You and I do not move according to our pleasure.
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We may think we do, but we don't. We move in terms, most of us, of our creditors, what they want. Or we have responsibilities to them, you see. God moves in terms of no man. He moves only in terms of himself. And so, therefore, in Isaiah chapter 14, in verse 24, the Lord of hosts hath sworn, saying, Surely, as I have thought, so shall it come to pass.
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And as I have purposed, so shall it stand. Notice, if you would, God says, What I please, I purpose. What I purpose I bring to pass, it shall stand, it will not fall. That I will break the Assyrian in my land, and upon my mountains tread him underfoot. Then shall his yoke depart from off them, and his burden depart from off their shoulders. This is the purpose that is purposed under the whole earth, and this is the hand that is stretched out upon all the nations, for the Lord of hosts hath purpose.
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And who shall disannul it? And if hand is stretched out, who shall turn it back?" In other words, whatever pleases God is His purpose. And whatever God's purpose is, He performs. No man can disannul it. No man can turn it back. And so if you will look in Isaiah chapter 46 and verse 10, I suppose one of the key passages in this chapter, probably in the book of Isaiah. In fact, let's begin reading with verse 9. Isaiah 46 and verse 9. Remember the former things of old, for I am God and there is none else. I am God and there is none like me. Declaring the end from the beginning and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure." My counsel shall stand, and I will do all my pleasure. God says, I do what pleases me. What I please, I purpose. What I purpose, I perform. In other words, beloved, when you talk about the procedure in election, the basis of election, the foundation of election, the ground of election, it was merely the good pleasure of God.
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God did what he did. God chose whom he chose simply because it pleased him to do it. He was under no obligation to choose anyone. He was under no obligation to create anyone. He was under no obligation to save anyone. What he did was an act of his free and independent and all-wise and holy will. He moved according to his own good pleasure. You could say that God's choice in election is neither a thing of necessity on the one hand, that is, God was not forced to choose, nor of caprice or arbitrariness on the other hand, but a thing of freedom and of thought. And further, that the reasons for that election do not lie in the objects themselves, but are intrinsic to the divine mind and the free determination of the divine will. God did what he did because he God. And David said, Our God is in the heavens. He hath done whatsoever he hath pleased.
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And therefore, Paul quotes Moses in Romans 9. For God said, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. So then, it is not of him that runneth, nor of him that willeth, but of God that showeth mercy. God said, I did what I did because I'm God, and I'm accountable to no one. And so the procedure in election is according to his good pleasure.
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Now let me give you these applications this morning. The first one is this. If you and I understand that the cause of our election was merely the good pleasure of God, how ought to make us praise him for his grace to us? And you know, the amazing thing to me is this, that you and I will ascribe this blessing, this trait, this act ourselves, but we'll deny it to God.
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In other words, you and I are free to choose, but God's not free to choose. Isn't that amazing? But you know, the words of our Lord is this, in Matthew 20 and verse 15, is it not lawful for me to do what I will with mine own? Is thine eye evil because I am good? God said, I can do what I want to do, I'm God. And you and I so many times are willing to relegate this principle to ourselves and deny it to God. But the very fact that God is God is that he does what it pleases him to do. And how we should thank God in grace and in mercy according to the good pleasure of his will.
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to the praise of the glory of His grace, wherein He hath made us accepted in the Beloved, in whom we have redemption through His blood, the forgiveness of sins according to the riches of His grace, wherein He hath abounded toward us in all wisdom and prudence, having made known unto us the mystery of His will according to His good pleasure which He hath purposed in Himself. That in the dispensation of the fullness of times, he might gather together in one all things in Christ, both which are in heaven and which are on earth, even in him. In whom also we have obtained an inheritance being predestinated according to the purpose of him who worketh all things after the counsel of his own will. That we should be to the praise of his glory who first trusted in Christ. whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation, and whom also after that ye believed ye were sealed with that Holy Spirit of promise, who is the earnest of our inheritance until the redemption of the purchased possession unto the praise of his glory."
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For the last several weeks now we have been studying the biblical doctrine of election. I pointed out after an introductory message in verse 4, the principle of election, there it says, according as he hath chosen us. I pointed out in the word of God there are at least four types of election. There is a theocratic or a national election. There is a vocational election, there is a messianic election, and there is a soteriological or an ecclesiastical election, that is, an election unto salvation. Secondly, I pointed out in verse 4, the person of election, for the Bible says that we are chosen in him.
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How that Christ Jesus is God's first elect. His name is at the head of the book of life. And then we were chosen in him. And then thirdly, we looked at the period of election, for the Bible says that we were chosen in him before the foundation of the world. And then fourthly, we looked at the procedure of election, or the purposes, rather, of election. And they were, number one, that we should be holy and without blame before him.
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And then in verse five, that we should be his son. And then the word of God told us that he elected us that we should be saved. And then, fourthly, that he chose us that we should be for Christ. And then, fifthly, we covered the procedure of election and pointed out in verse 5 how that we were chosen according to the good pleasure of his will. That which was termed the good pleasure of his will in verse 9 is called his purpose. Then, in verse 11, the Bible tells us that which he purposed he performed. So the procedure in election was not according to our merits, not according to anything in us, but merely on the good pleasure of the will of God. Today we come to the sixth point, and that is the perception of election.
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I suppose probably one of the most, I suppose practical problems, and yet one of the great problems of election is that in perceiving our election. Because every time you begin to talk about an election, someone asks, how do we know whether or not we are one of God's elect? How can anyone know absolutely and for sure that he is a chosen one of God? They will not argue the fact that scripture definitely says, who shall lay anything to the charge of God's elect? God does have an elect.
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But how can we discern? How do we perceive? How do we know that we are one of God's elect? If you will hold Ephesians 1 and turn first of all in your Bibles to 2 Corinthians chapter 13 and look at verse 5. Notice what the Apostle Paul commands. 2 Corinthians chapter 13 and verse 5. He says, examine yourselves whether ye be in the faith. Prove your own selves. Know ye not that Christ Jesus is in you, except you be reprobates." Notice the admonition, examine yourselves whether you be in the faith. Prove your own selves. Now having commanded you to examine yourself and to prove yourself, he then asked, know ye not your own selves how that Jesus Christ is in you, except you be reprobates. In other words, he says, a person that is truly converted, a person that is truly one of God's elect, ought to know whether or not he is such. If you would look in your Bibles to 2 Peter 1 and verse 10, Peter says exactly the same truth. 2 Peter 1 and verse 10.
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Wherefore, the rather brethren, give diligence to make your calling and election sure. For if you do these things, you shall never fall." Notice, he commands you to give diligence to make your calling and election sure. So evidently it is possible to know whether or not, for sure, you are one of God's elect. For Peter says you are to give diligence to make your calling and election sure, and if you are still not convinced that it's possible to know, you ought to read, and we shall a little bit later on, 1 Thessalonians chapter 1 and verse 4. For the apostle Paul there wrote those Thessalonian Christians and said, knowing, brethren beloved, your election of God. In other words, he says, I know for a fact that you Christians are the elect of God. And so we begin then trying to expound this one point, the perception of election. Now according to Ephesians chapter 1 there are at least two ways that one may perceive our election. One of these ways is objective and the other is subjective.
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By that I mean this, one of the ways in which we perceive our election is outside of us. And the other way that we perceive our election is inside of us. One of the ways, the objective way, is that which pertains to all of God's elect in general. The particular or the subjective way is that which happens to each of God's elect individually. Well, what are those two ways? Well, if you will look in verses 6 through 8, the first way is that we may know that there is an elect based on the work of the Son for us.
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Verse 6 says, "...to the praise of the glory of his grace, wherein he hath made us accepted in the Beloved, in whom we have redemption through his blood, the forgiveness of sins according to the riches of his grace." So the first way that one may know for sure that there is an election of grace is based on the work of the Son for us. In other words, the incarnation and mission of Jesus Christ proves undeniably that there is an election. Now the second way that we may know, and this is the one that most people would be interested in, is the work of the Spirit in us, verses 12 through 14. That we should be to the praise of his glory who first trusted in Christ. in whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation, in whom also after that ye believed, ye were sealed with that Holy Spirit of promise, who is the earnest of our inheritance, until the redemption of the purchased possession, under the praise of his glory."
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So there are two ways then. One is objective, one is subjective. The objective way is the work of the Son for us. The subjective way is the work of the Spirit in us. And so let's look at these individually. First of all, the objective way, the work of the Son for us. Now the Bible tells us very plainly in Ephesians chapter 1, as it was the purpose of the Father to elect, so it is the purchase of the Son that redeems the elect.
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Verse 4 says, "...according as he hath chosen us in him." Then he says in verse 6, "...to the praise of the glory of his grace, wherein he hath made us accepted in the Beloved." And then in verse 7 it says, "...in whom." Now notice verse 6 says, "...wherein," and then verse 7 says, "...in whom."
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Now the work of Jesus Christ is completely outside of us. Please listen to this. You and I do not experience the work of Jesus Christ for us. We do not feel the work of Jesus Christ for us. We believe it. It is something that is outside of us. It is a fact, and I might add it is a true fact whether individuals believe it or not. Christ did come and die and suffer for his people. And so here is an objective fact, it's something that is outside of us, but yet it is the work of the Lord Jesus Christ that implies and necessarily manifests an election of grace.
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If you will hold Ephesians 1, but turn first of all in your Bibles to 1 John chapter 4, I want you to see how this is taught, not just in Ephesians, but in other passages. We're going to come back to Ephesians 1 and look at it in detail in just a moment. But first of all, 1 John 4, beginning with verse 9.
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Now, I want you to notice the word manifested, okay? 1 John 4, verse 9. In this was manifested the love of God toward us, because that God sent his only begotten Son into the world that we might live through him. Herein is love. Not that we love God, but that He loved us and sent His Son to be the propitiation for our sins. Now, he said, herein is manifested the love of God toward us. In other words, here is a perception of God's great love to His own.
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Here is the manifestation of it. That is, He sent His Son. The person and work of Jesus Christ declares, announces, that there is an election of grace, for Christ came for his people, yea, he was sent by God the Father. And God says it is a manifestation of his love.
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Now if you look in 1 John chapter 3 and verse 16, and underline the word perceive, because this is what we're talking about, the perception of election. Hereby perceive we the love of God. Because he laid down his life for us, and we ought to lay down our lives for the brethren. Notice the word perceive. Hereby perceive we, hereby understand we, hereby comprehend we, hereby apprehend we. We perceive that God loved his own with an everlasting love, yea, we perceive that he does have his own. He laid down his life for us in the person of Jesus Christ. And so here is the perception of election. You may perceive that there is an election based on the person and work of Jesus Christ.
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Now having pointed that out, turn back to Ephesians chapter 1, and let's work it out in this passage in order that you may see that this is clearly taught. You will remember now, in Ephesians chapter 1, you have in the first 14 verses, the work of the Father, the work of the Son, and the work of the Holy Spirit. Now, as I've pointed out, the work of the Father is election. The work of the Son is redemption. Notice, if you would please, and let's begin in verse 9 and work our way back. He says in verse 9, having made known unto us the mystery of his will according to his good pleasure which he hath purposed in himself."
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Now a mystery is that which cannot be comprehended without an explanation. But the Word of God says he has made known unto us the mystery of his will. Well now, who are the us that understand the mystery of the will of God? Well, if you want to know who the us are, look back in verse 8, wherein he hath abounded toward us in all wisdom and prudence. Now, the us who understands the mystery of the will of God is the same us to whom he has abounded in wisdom and prudence, that is, he has given us an understanding that we may understand that mystery. Well, you say, who is the us, then, to whom he has given wisdom and prudence? Well, look back in verse 7.
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"...in whom we have redemption through his blood the forgiveness of sins according to the riches of his grace." Now, the us that understands the mystery is the same us that has received wisdom and prudence. And according to verse 7, it is the same us that has been redeemed according to the riches of his grace. Well, who is the us that has been redeemed according to the riches of his grace? Look back in verse 6. To the praise of the glory of his grace wherein he hath made us accepted in the beloved. Now the ones that understand the mystery of His grace, or the mystery of His will, are the same ones that have received wisdom and prudence. They are the same ones that have received redemption according to the riches of His grace. They are the same ones who have been made acceptable in the Beloved. Well, who are the ones that have been made acceptable in the Beloved? Look in verse 5.
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Having predestinated us under the adoption of children by Jesus Christ to himself according to the good pleasure of his will. Now the ones that have been made acceptable in the Beloved are the same ones, they are the same us, who have been predestinated under the adoption of children. Now follow it back. Those who understand the mystery of God's will have received wisdom and prudence. They have been redeemed by Christ according to the riches of His grace. They have been made acceptable in the Beloved. Yea, they have been predestinated unto the adoption of children. Well, who are they that have been predestinated unto the adoption of children, that have been predestinated to be accepted in His Beloved, that have been redeemed by the Son, that have received wisdom and prudence I understand the mystery of his will. Look in verse 4, "...according as he hath chosen us in him, the elect." In other words, here it is worked all the way back. Here is the election from the Father and redemption in the Son, and listen very carefully, beloved, the work of Jesus Christ manifests that there is an election of Christ.
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For had there not been an election, Jesus Christ would have never come. It is His work on the cross that redeems the elect of God. It is His work on the cross that reconciles us unto God. Yea, Jesus Christ manifests that there is an election.
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Now, please listen very carefully. The Bible, and we read it in 1 John chapter 4, herein is love, not that we love God, but that he loved us and sent his Son. Did you know that one of the names of Jesus Christ in the Bible that is most notable and most numerous in Scripture is he is referred to as the sent one? And you notice how many times he says in the Bible, the Father has sent me. In fact, in Hebrews chapter 3 and verse 1 it says, let us consider the apostle and high priest of our confession, Jesus Christ. Do you know what the word apostle means? It means the sent one. Jesus Christ delighted in calling himself the sent one. Listen very carefully. If Christ Jesus had not been sent by God the Father, he would not have come on his own. For had he come on his own, he would have been in rebellion to the Father, and that would be utter and completely blasphemous to even think and suggest such. No.
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You see, the very fact that Jesus Christ came is the very fact that he was sent by the Father to do a certain work for a certain group of people, and that's why he said in John 17, I pray not for the world, but I pray for them that thou hast given me for thine they were, and thou gavest them me. And the very fact that Jesus Christ has come and suffered and died proves beyond a shadow of a doubt that there is an election of grace. Now, if you will turn in your Bibles to John chapter 10, and I suppose that this is the most pictorial and probably the most practical chapter that illustrates this truth very clearly. Now, if you had a little trouble following me back in Ephesians 1, you should not have had, but John 10 ought to make it just a little clearer for you.
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And let's begin reading with verse 3. Now, watch this very carefully. John 10, verse 3, to him the porter opened it, and the sheep hear his voice, and he calleth his own sheep. And when he put forth his own sheep, he goeth before them, and the sheep follow him, and they know his voice. And a stranger will they not follow, but will flee from him, for they know not the voice of strangers.
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This parable spake Jesus unto them, but they understood not what things they were which he spake unto them. Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep. All that ever came before me are thieves and robbers, but the sheep did not hear them. I am the door. By me if any man enter in, he shall be saved and shall go in and out and find pasture.
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The thief cometh not but for to steal, and to kill, and to destroy. I am come that they might have life, and that they might have it more abundantly. I am the Good Shepherd, and the Good Shepherd giveth his life for the sheep."
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Now hold it right there just a moment. I am the Good Shepherd. The Good Shepherd giveth his life for the sheep. He said, I have been given a sheep. And I have come to lay down my life for the sheep." Not the goats, but the sheep. What I'm saying is exactly what our Lord is saying, that his work is that which evidences the fact that he has a sheepfold, that he has a people. Now watch it. Verse 12. But he that is a hireling, and not the shepherd, whose own the sheep are not, seeth a wolf cometh, and leaveth the sheep, and fleeth, and the wolf catcheth him, and scattereth the sheep. The hireling fleeth, because he is a hireling, and careth not for the sheep. I am the good shepherd, and I know my sheep, and am known of mine. As the Father knoweth me, even so I know the Father. Watch it, and I lay down my life for the sheep." He's repeated that twice. Verse 16, "...and other sheep I have which are not of this fold," that is, they're not of the Jewish nation, "...them also I must bring."
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Notice the assurance, "...and they shall hear my voice." And there shall be one fold and one shepherd." What our Lord is saying is this. I have been given a people. I have come to lay down my life for those people. And I will certainly bring those people into this one fold. There shall be one fold and there shall be one shepherd. Oh, but you say, Brother, but don't you know that everybody is the sheep of the Good Shepherd? Everyone is a sheep. No, I don't know that. Because if you will look at verse 25, our Lord looks at these Pharisees and he says, Jesus answered them, I told you and you believe not.
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The works that I do in my Father's name they bear witness of me." Notice verse 26, "...but you believe not because you are not of my sheep. As I said unto you, my sheep hear my voice, and I know them, and they follow me." He looked at the Pharisees and said, the reason you don't believe me is you are not of my sheep. You are not of the elect. Had you been one of my sheep, you would have believed. Notice, if you would, what our Lord is saying is that His work of redemption and reconciliation manifests the fact that there is a sheepfold, that there is a people, that there is an elect. If you would look in your Bibles to John chapter 11, and let's begin reading there at verse 49, once again, very clearly, concerning the work of our Lord. John 11 and verse 49, and one of them named Caiaphas, being the high priest that same year, said unto them, You know nothing at all, nor consider that it is expedient for us that one man should die for the people, and that the whole nation perish not.
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And this spake he not of himself, The Holy Spirit is pointing this out, that he inspired this prophecy. And this spake he not of himself, but being high priest that year, he prophesied that Jesus should die for that nation. Watch it now. And not for that nation only, but that also that he should gather together in one the children of God that were scattered abroad. As our Lord said, I already have a sheep fold, and I come to lay down my life for those sheep. He already has children, and here the Bible is saying that Caiaphas prophesied that he should die not for that nation only, but that he might gather together in one all of his children that were scattered abroad. They were already his children. They were his children by election, and he came to bring them to God through the sacrifice of himself. He came to gather them together. They were already his sheep in John 10. He just came to lay down his life for them.
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And then if you look in your Bibles, please, to Acts chapter 15. Acts 15. And begin there with verse 14. Acts 15 and verse 14. Notice he says, Simeon hath declared how God at the first did visit the Gentiles to take out of them a people for his name. Notice, to take out of them, that is, there is an election even among the Gentiles. There is a choice, and this choice was to be a people for his name. God at first did visit the Gentiles to take out of them a people for his name, and to this agree the words of the prophets, as it is written, After this I will return, and will build again the tabernacle of David, which is fallen down, and I will build again the ruins thereof,
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and I will set it up." Now, Jesus Christ is the great David. He is the true King of Kings. He is the true Lord of Lords. And here the word of God is telling us and once again showing us that the work of Jesus Christ manifests the fact that God indeed does have a people. Now notice, one may perceive that there is an election of grace because of the person and work of Jesus Christ. Now he may not immediately perceive that he is one of those elects. But he knows that there is an election, because the Bible says in Revelation 7, verses 9 and 10, that there is a great number which no man can number out of every kindred, tongue, tribe, and nation. And our Lord came, the word of God says very clearly, to lay down his life for the sheep. So the first way that we know that there is an election is based on the person and work of Jesus Christ. It is objective, it is outside of us, we have nothing to do with it, but it manifests and thereby we may perceive that there is indeed an election.
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However, secondly, if you will look back in your Bibles to Ephesians chapter 1, I'm just dealing with this generally today. Lord willing, I will deal with it in more detail next Lord's Day. But back in Ephesians chapter 1, the second way that we may know individually, and particularly that we are God's elect, is because of the work of the Spirit in us. In Ephesians chapter 1 and verse 12, the Bible says that we should be to the praise of his glory who first trusted in Christ. In whom also ye trusted, after that ye heard the word of truth, the gospel of your salvation, in whom also after that ye believed, ye were sealed with that Holy Spirit of promise, who is the earnest of our redemption unto the redemption of the purchased possession unto the praise of his glory." Now listen very carefully. Election is the chief work of the Father. Redemption is the chief work of the Son. The application of that redemption is the chief work of the Holy Spirit.
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It is the application of redemption of Christ by the Spirit of God that assures us not only of our individual redemption in Christ, but also assures us of our individual election by the Father. What I'm trying to say is this. It is our effectual calling. It is our supernatural conversion which testifies to the fact that we are one of God's elect.
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Now, I ask that you turn back in your Bible, please, to 2 Peter chapter 1 and verse 10. We read it to begin with, but let me show you something from several passages in the Bible. I want you to see that calling and election are inseparably connected. There Peter says in 2 Peter chapter 1 and verse 10, wherefore the rather brethren give diligence to make your calling and election sure. Notice he said give diligence to make your calling and election sure. Calling and election are inseparable. Well how can I make my election sure? I cannot climb to heaven and look in the Lamb's Book of Life and see if my name is there.
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I do not know the secretive will of God. I do not know the secret purpose of God. Well, Peter says this, when you make sure that you have been effectually called by God, when you make sure that you are really and truly, powerfully and supernaturally one of God's people, at the same time, you are making sure that you are one of God's elect. For if you can discern the mighty work of God in your life, then you may also discern that you are one of God's elect, for that mighty work of God only occurs in the life of God's elect.
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Let me show it to you a little plainer. Turn in your Bibles to 1 Corinthians chapter 1, and I want you to notice how chosen and calling sometimes may be even interchanged and may be used synonymously. 1 Corinthians chapter 1, verse 23 says, But we preach Christ crucified unto the Jews a stumbling block, and unto the Greeks foolishness.
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Now, preaching is the outward call. Preaching lays the duty and the responsibility on all to repent and believe. But Paul says that when the Word of God is preached, the Jews stumble over it. The Greeks think that it's absolutely foolishness. But if you look in verse 24, he says, "...but unto them who are called." Both Jews and Greeks, Christ the power of God and the wisdom of God.
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Now watch it, and I'll deal with this in more detail next week. But watch this. There is a general outward call which men by nature refuse and reject and despise, just like these Jews who think it a stumbling block and the Greeks who think that it's foolishness. But there is an inward, efficacious, powerful, supernatural saving call where men no longer view Jesus Christ as a stumbling block or foolishness, but rather they see Him as the very power of God and the wisdom of God, yea, God incarnate, and they fall down and worship Him.
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Now, notice verse 23 and 24, and try to get the distinction between these two calls. Verse 23 is the outward, general call. Verse 24, the inward, efficacious call. He says, but we speak, we preach Christ Jesus unto the Jews, a stumbling block, and unto the Greeks, foolishness. But unto them who are called, both Jews and Greeks, Christ, the power of God and the wisdom of God. called in such a way that they no longer considered foolishness, but they considered wisdom. No longer considered a stumbling block, but they consider him the power of God. Then he says, verse 25, Because the foolishness of God is wiser than men, the weakness of God is stronger than men. Watch it now. For ye see your calling, brethren, How that not many wise men after the flesh, not many mighty, not many noble are called, but God hath chosen." He said calling is based on choosing. But God hath chosen the foolish things of the world to confound the wise, and God hath chosen the weak things of the world to confound things which are mighty.
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And these things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to things that are, bring to naught things that are, but no flesh should glory in his presence. But of him are ye in Christ Jesus, who of God is made in us wisdom, and righteousness, and sanctification, and redemption, that according as it is written, he that glorieth let him glory in the Lord." What is he saying? He is saying that our calling is based on God's election. And when we know that we have been called powerfully to Jesus Christ, that we now view Jesus not as a stumbling block and not as foolishness, but yea, we see in him the wisdom and the power and the glory of God and we worship and serve him, he says, when you know you have been called and view Christ like that, then you know that you are one of God's elect.
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Turn now, if you would please, to 2 Thessalonians chapter 2. We have looked at this verse previously several times in our study on election, but now what I want you to do is look at verse 13 and verse 14 together, having pointed out the fact that the inward supernatural saving call is the evidence of our election. Watch it. 2 Thessalonians 2, verse 13. But we are bound to give thanks always to God for you, brethren, beloved of the Lord, because God has from the beginning chosen you to salvation. There is God's choice, there is God's election. But now God that ordained the end also ordains the means to reach that end, so he chose us unto salvation through sanctification of the spirit and belief of the truth. Now watch it. We have been chosen, now verse 14, whereunto he called you by our gospel to the obtaining of the glory of our Lord Jesus Christ. He said he chose you, therefore he called you. Had you not been chosen, you would not have been called.
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He told you, therefore he called you." I was preaching in Illinois, and I believe, if I remember correctly, I was dealing with 1 Thessalonians chapter 4. And of course, chapter 1 in verse 4, and that verse says, knowing, brethren beloved, your election of God. And after the service, people were speaking to me, and I noticed a woman that was standing to one side, weeping. I really wanted to speak to her, but I was besieged by people, and I said, well, maybe she'll just wait.
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And sure enough, she waited, and finally everyone was out of the building except her. And she came to me and she said, I've just got to talk to you. I said, all right, talk. And she was almost out of control with weeping. And she says, I want to be a Christian so badly. She was already a professing Christian. She said, I want to be a Christian so badly. She said, I want to be holy. I want to be obedient. I want to be godly. I want to honor God more than anything in the world.
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I said, well, what's your problem? She said, my problem is I just don't know whether I'm one of God's elect or not. I said, dear lady, if you weren't, you wouldn't be concerned about honoring God, I can assure you right now. You wouldn't be concerned about living holy and living godly. You wouldn't be concerned about wanting to do what's biblical and what's right. I said, no ma'am.
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And I took her and showed her these very verses. For those whom he chose, he called. I said, if you've been called unto God powerfully by the gospel, you may rest assured you are God's elect. For he only calls those whom he chooses.
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Now, if you will look in your Bibles to Romans chapter 8 and verse 30. Romans chapter 8 and verse 30. You say, Brother Weaver, you're just making that statement. No, I'm not just making that statement. I'm only saying what Scripture says. Romans chapter 8 and verse 30. Look at it very clearly. 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." It's the same group. What God is saying is this, if you have been called, you know that you have been predestinated or chosen. If God has powerfully called you, he said, I have justified you. If I have justified you, you may rest assured I shall glorify you. And although our glorification is in the future, it is so certain, it is so sure that in Romans 8.30 it's spoken of in the past tense. Those whom he predestinated, he called. It's so positive that he shall call everyone that he has predestinated. It's in the past tense. Those whom he called, he justified so positive it's in the past tense.
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Those whom he justified, he glorified so positive it's in the past tense. As if it's already happened. And it's the same group. Now, there it is. Our calling is based on our election. And if you want one other passage, I ask that you turn to that passage that I've quoted several times. 1 Thessalonians, chapter 1. And look with me, please, at verse 4. 1 Thessalonians, chapter 1 and verse 4. For Paul there says this, knowing, brethren, beloved, your election of God. He says, I know that you are the elect of God. Well, Paul, I've got a question to ask you. How do you know for sure that these Thessalonians are the elect of God? How do you know it? Well, he explains in verses 5 and 6 and 7 how he knows that they are the elect of God. He says, "'For our gospel came not unto you in word only.
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Ah, it wasn't just with the oratory of the preacher. It wasn't merely just proclamation. For our gospel came not unto you in word only, but also in power. There it is. And in the Holy Ghost, and in much assurance, as you know what manner of men we were among you for your sakes," here it is in verse 6, "...and ye became followers of us and of the Lord, having received the word in much affliction with joy in the Holy Ghost, so that you
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were examples to all that believed in Macedonia and Achaia." Paul says, I know your God's elect, and the way I know it is because there was a powerful effectual conversion in your life to the gospel of Jesus Christ, and you not only profess faith, but you actually became followers of us and of the Lord, and now you are examples to all those in Macedonia and Achaia, that you are God's people, that you are obedient unto Him. He calls us, therefore, I know that you are the elect of God.
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And so, beloved, it is our calling. That evidence is the fact that we are one of God's elect. You know, I thought of this. It is not our belief in the doctrine of election that evidences the fact that we are God's elect. And so the question is this. It's not this. We need not go up to an individual and ask, are you one of God's elect? But what we rather should ask is this, have you been powerfully and effectually called to God through Jesus Christ by the Holy Spirit? And if they have been called, they are God's elect. If they have not been called, they are not God's elect.
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For you remember our Lord said in John 6 and verse 44, no man can come unto me except the Father who hath sent me drawing." Then in John 6, verse 65, he said, as I said before, I say unto you, no man can come unto me except that it hath already been given unto him of my Father. So the question is not, are you one of God's elect? The question is, have you been powerfully converted to Christ by the Holy Spirit? Have you been converted? then you may rest assured that you are one of God's elect, for that powerful effectual call only comes to his elect.
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Now let me make two applications this morning. The first one is this. It is vain and fruitless for you and I to try to sit down and figure out who is God's elect and who is not God's elect. Because the only way that you and I may ascertain whether an individual is God's elect or not is when he is converted.
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Now if a man is unconverted, the only thing that we can say is we don't know.
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The Doctrine of Election - 5

John Weaver | Freedom Ministries

In this sermon, John Weaver continues his series on the biblical doctrine of election from Ephesians 1, focusing on the procedure and perception of election. He argues that the basis of God's choosing is solely 'the good pleasure of His will,' not foreseen faith or human merit. God's pleasure becomes His purpose, which He then performs. The perception of election is twofold: objectively, through the work of Christ for us, which manifests an election; and subjectively, through the effectual calling of the Spirit in us, which assures individuals of their election.

Opening

Chapter 1, verse 1.

Scripture Reading — Ephesians 1:1-14

Paul, an apostle of Jesus Christ by the will of God, to the saints who are at Ephesus and to the faithful in Christ Jesus. Grace be to you and peace from God our Father and from the Lord Jesus Christ. 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, in whom we have redemption through his blood, the forgiveness of sins according to the riches of his grace. For in he hath abounded toward us in all wisdom and prudence, having made known unto us the mystery of his will according to his own good pleasure which he hath purposed in himself, that in the dispensation of the fullness of times he might gather together in one all things in Christ.

Review of Previous Points on Election

The Procedure in Election: According to the Good Pleasure of His Will

The ground of election is God's good pleasure, not foreseen faith. God's choice is free, independent, and based solely on what pleased Him.

Scripture Reading — Ephesians 1:5

according to the good pleasure of his will. according to the good pleasure of his will."

God's Self-Sufficiency and the Pleasure of His Will

God needs nothing from creation; His decision to create, save, and elect was according to His own good pleasure, adding nothing to His intrinsic being.

Scripture Reading — Psalm 16:2-3

"...my goodness extendeth not to thee."

In other words, it adds nothing to the nature, to the being, to the essence of God. Well, to whom does Christ's goodness extend? Verse 3,

Scripture Reading — Psalm 16:2-3

"...but to the saints that are in the earth, and to the excellent in whom is all my delight."

In other words, man can add nothing to God. And the very fact that Christ came, the perfect man, all of his perfection added nothing to God.

Biblical Evidence for God's Pleasure as the Basis

Scriptures like Psalm 115:3, Matthew 11:26, and Luke 10:21 show that God does whatever He pleases, and election is according to His eudokia (good pleasure).

Scripture Reading — Matthew 11:20-26

" Now, an interesting thing is this. When in Ephesians chapter 1 and verse 5, it talks about the good pleasure of his will, the Greek word is eudokia. And when you get to Matthew 11, it's the same word in verse 26. Even so, Father, for it pleased thee. It was pleasant in thy sight. In other words, the word good pleasure or the word eudokia simply means pleasure. It means favor. It means wish, it means desire, it means satisfaction. It satisfied the Father to do it this way. It pleased the Father to do it this way. It seemed good in His sight. If you would turn in your Bible to Luke chapter 10 and verse 21, once again you'll see the very same scripture, but I'm just pointing out how that it is indeed used the same way.

From Pleasure to Purpose to Performance

God's good pleasure becomes His purpose (Ephesians 1:9), and His purpose is performed (Ephesians 1:11). His pleasure, purpose, and performance are unified and certain.

Scripture Reading — Ephesians 1:9

Now the word purpose here literally means to set before oneself. It means to purpose. It means to determine. If you will hold Ephesians 1 and turn in your Bibles to Romans chapter 3, and I'm going to point this out just simply because I think it's not only vital, but so very interesting in light of this. The Greek word for purpose, back in Ephesians 1, is protithemi, which means literally to set before oneself to determine the purpose. But in Romans chapter 3 and verse 25, we read this, "...whom God hath set forth to be a propitiation through faith in his blood." Verse 24 says, "...being justified freely by his grace through the redemption that is in Christ Jesus, whom God set forth." The word protithemi means, is there interpreted, set forth. Literally, what Romans 3 and verses 24 and 25 is telling us, that the only reason we have Jesus Christ as our Redeemer, the only reason we have salvation, is because God purposed, God decided, God determined to set Him forth to be our Redeemer.

Scripture Reading — Romans 3:24-25

Had God so chosen? He could have not sent Christ, but he purposed it. And he purposed to do it because it pleased him to do it. And so that which is the pleasure of God becomes the purpose of God. Now if you will turn in your Bibles to 2 Timothy chapter 1 and verse 9, I want you to see how the pleasure becomes the purpose. 2 Timothy chapter 1 and verse 9. Scripture says, "...who hath saved us, and called us with an holy calling, not according to our but according to his own purpose and grace." In other words, that which pleased God, God has now purposed to do. And God has saved us and called us, not according to anything else, not according to anything that we've done, but according to his purpose. And his purpose was that which he did according to the good pleasure of his will. Look in your Bibles for Romans 8 and verse 28. Very familiar passage. But notice what it says. And we know that all things work together for good to them that love God, to them who are called according to purpose.

Scripture Reading — Romans 8:28

Now, why did God call you? Well, he purposed to call you. Why did he purpose to call you? Well, the Bible says, because it pleased him to call you. Called according to purpose. Therefore, if you look in Romans 9 and verse 11, he says, for the children being not yet born, neither having done any good or evil, but the purpose of God according to election might stand, not of works, but of him that calleth." Isn't that amazing? For he says in Ephesians 1, it was according to the good pleasure of his will, now it's his purpose. That which God pleased, was pleased to do, he purposed to do. You see, God's pleasure and God's purpose are the same.

Scripture Reading — Isaiah 14:24-27

And as I have purposed, so shall it stand. Notice, if you would, God says, What I please, I purpose. What I purpose I bring to pass, it shall stand, it will not fall. That I will break the Assyrian in my land, and upon my mountains tread him underfoot. Then shall his yoke depart from off them, and his burden depart from off their shoulders. This is the purpose that is purposed under the whole earth, and this is the hand that is stretched out upon all the nations, for the Lord of hosts hath purpose. And who shall disannul it? And if hand is stretched out, who shall turn it back?"

The Perception of Election: Objective and Subjective

Election is perceived objectively through Christ's redemptive work, which manifests an elect people, and subjectively through the Spirit's effectual calling in believers.

Objective Perception: The Work of the Son

Christ's incarnation and atonement prove there is an election; He came to lay down His life for the sheep, gathering God's children.

Subjective Perception: The Work of the Spirit

The inward, effectual call of the Spirit assures believers of their election. Calling and election are inseparably linked; those called are the elect.

The Doctrine of Election - 5

John Weaver | SermonAudio

Lecture Metadata	Details
Speaker	John Weaver
Source	SermonAudio
Media ID	127091533428
Subject	New Testament Studies
Course	Romans: Election, Israel, and Covenant Mercy
Genre	Sermon
Date	2009-01-27
Dictation Name
Book	Book 118: The Doctrine of Election — Chapter 5
Source Timed Segments	99

Lecture Guide

Outline

Review of Previous Points on Election: Weaver recaps the first four points: the principle of election (God has an elect), the person of election (chosen in Christ), the period of election (before the foundation of the world), and the purposes of election (holiness, adoption, salvation, for Christ).
The Procedure in Election: According to the Good Pleasure of His Will: The ground of election is God's good pleasure, not foreseen faith. God's choice is free, independent, and based solely on what pleased Him.
God's Self-Sufficiency and the Pleasure of His Will: God needs nothing from creation; His decision to create, save, and elect was according to His own good pleasure, adding nothing to His intrinsic being.
Biblical Evidence for God's Pleasure as the Basis: Scriptures like Psalm 115:3, Matthew 11:26, and Luke 10:21 show that God does whatever He pleases, and election is according to His eudokia (good pleasure).
From Pleasure to Purpose to Performance: God's good pleasure becomes His purpose (Ephesians 1:9), and His purpose is performed (Ephesians 1:11). His pleasure, purpose, and performance are unified and certain.
The Perception of Election: Objective and Subjective: Election is perceived objectively through Christ's redemptive work, which manifests an elect people, and subjectively through the Spirit's effectual calling in believers.
Objective Perception: The Work of the Son: Christ's incarnation and atonement prove there is an election; He came to lay down His life for the sheep, gathering God's children.
Subjective Perception: The Work of the Spirit: The inward, effectual call of the Spirit assures believers of their election. Calling and election are inseparably linked; those called are the elect.

Major Themes

Key Arguments

Election is not based on foreseen faith

If God chose based on foreseen faith, it would be a ratification of man's choice, not an election. Faith itself is a gift of God, and not all men have saving faith.

Weaver refutes the foreseen faith view using Ephesians 2:8-9 (faith is a gift) and 2 Thessalonians 3:2 ('all men have not faith').

God's pleasure is the sole efficient cause of election

There was nothing in God or outside God that compelled Him to choose; He did it simply because it pleased Him.

Ephesians 1:5; Psalm 115:3 ('he hath done whatsoever he hath pleased'); Matthew 11:26 ('it seemed good in thy sight').

God's decree is immutable because His pleasure and purpose are one

Unlike humans, God's pleasure and purpose are identical; what He pleases He purposes, and what He purposes He performs without fail.

Isaiah 14:24 ('as I have purposed, so shall it stand'); Isaiah 46:10 ('my counsel shall stand, and I will do all my pleasure').

Christ's mission inherently implies an election

Jesus was sent by the Father to redeem a specific people; His work on the cross was for the sheep, not the goats, proving an elect group.

John 10:11,15,26; John 11:51-52; Acts 15:14 ('to take out of them a people for his name').

Effectual calling is the experiential proof of election

Those who are truly converted by the Spirit's power can know they are elect because God only calls those He has chosen.

Romans 8:30 ('whom he did predestinate, them he also called'); 1 Thessalonians 1:4-6 (knowing election by the gospel coming in power).

Scripture References

Ephesians 1:1-14: The entire passage is read at the beginning and serves as the primary text for the sermon series on election.
Ephesians 1:4: Used to establish the principle, person, period, and purposes of election.
Ephesians 1:5: Key verse for the procedure of election: 'according to the good pleasure of his will.'
Deuteronomy 29:29: Distinguishes between God's secret will and revealed will; our duty is based on the revealed will.
2 Thessalonians 3:2: Shows that not all men have saving faith, countering the idea that all have innate faith to exercise.
Nehemiah 9:5: God's name is exalted above all blessing and praise, showing He needs nothing from creation.
Psalm 16:2-3: Christ's goodness extends not to God's essence but to the saints, illustrating God's self-sufficiency.
Psalm 115:3: God does whatever He pleases, supporting the basis of election in His good pleasure.
Matthew 11:20-26: Jesus thanks the Father for hiding and revealing according to His good pleasure (eudokia).
Luke 10:21: Parallel to Matthew 11:26, emphasizing 'it seemed good in thy sight.'
Luke 12:32: The Father's good pleasure to give the kingdom, using the same Greek word eudokia.
Galatians 1:15: Paul's conversion was according to God's pleasure, illustrating election's basis.
Ephesians 1:9: God's good pleasure becomes His purpose; He purposed in Himself.
Romans 3:24-25: God set forth Christ as propitiation according to His purpose (protithemi).
2 Timothy 1:9: Saved and called according to God's own purpose and grace, not our works.
Romans 8:28: Called according to His purpose; purpose and pleasure are interchangeable.
Romans 9:11: The purpose of God according to election might stand, not of works.
Isaiah 14:24-27: God's purpose shall stand; no one can disannul it.
Isaiah 46:9-10: God declares the end from the beginning; His counsel shall stand, and He will do all His pleasure.
Romans 9:15-16: God has mercy on whom He wills; it is not of him that willeth or runneth.

Important Quotes

The secret things belong unto the Lord our God. But those things which are revealed belong unto us and to our children forever that we may do all the words of this law.

Establishes the hermeneutical principle that our duty is based on God's revealed will, not His secret decrees, framing the limits of understanding election.

God did what he did. God chose whom he chose simply because it pleased him to do it.

Succinctly summarizes the core argument that the ground of election is solely God's good pleasure.

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.

Demonstrates the unbreakable chain linking predestination (election) to calling, justification, and glorification, assuring believers of their election.

Discussion Questions

[Question]

How does the distinction between God's secret will and revealed will affect our responsibility in responding to the gospel?

[Context]

Weaver emphasizes that our duty is based on God's revealed command to repent and believe, not on speculating about our election.

[Question]

Why is the 'foreseen faith' view of election inadequate according to Weaver's arguments?

[Context]

Weaver argues it makes election a ratification, denies human inability, and contradicts that faith is a gift.

[Question]

What does it mean that God's good pleasure is the basis of election, and how should this affect our view of God's sovereignty?

[Context]

Weaver explains that God's choice is free and independent, rooted in His own nature, not in anything external.

[Question]

How does the unity of God's pleasure, purpose, and performance provide assurance for believers?

[Context]

Weaver shows that what God pleases He purposes and performs, making His decree of election stable and certain.

[Question]

In what ways does Christ's work objectively manifest an election of grace?

[Context]

Weaver points to Christ being sent for a specific people, laying down His life for the sheep, and gathering God's children.

[Question]

How can a person gain subjective assurance of their election according to this sermon?

[Context]

Weaver teaches that the inward, effectual call of the Spirit in conversion is the evidence; those truly converted can know they are elect.

[Question]

Why is it fruitless to try to determine who is elect apart from their conversion?

[Context]

Weaver concludes that we can only ascertain election when a person is converted; otherwise, we cannot know.

Applications

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