Proverbs: The Fear of the Lord and Wisdom: The Doctrine of Election

The Doctrine of Election - 2

Transcript: AI Transcript

Professor: John Weaver

Subject: Old Testament Studies

Genre: Sermon

Dictation Name: JW00801 🔗

Date: 2009-01-27

Synopsis: John Weaver continues a study on the biblical doctrine of election, focusing on the principle of election from Ephesians 1:4. He argues that election is God's sovereign, active choice of certain persons to salvation, necessarily implying that others are passed over (preterition). Using non-soteriological examples (David choosing stones, Jesus choosing apostles), he demonstrates that choosing always involves leaving others. He addresses objections by emphasizing that election is gracious, not unjust, because all deserve condemnation. Weaver presents three biblical statements: God has a sovereign right to bestow grace unequally, He exercises that right, and He has reasons beyond saving as many as possible—namely, His own glory. He outlines four types of election: theocratic (national), vocational, messianic, and soteriological (unto salvation). The sermon concludes that election is biblical, logical, unfathomable due to depravity, and gracious, calling for humility.

[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, 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.

[John Weaver] 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. But 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." which is the earnest of our inheritance unto the redemption of the purchased possession unto the praise of the glory of his grace."

[John Weaver] Some weeks ago we began a study on the biblical doctrine of election. I began by stating that this doctrine is one of the most hated and misunderstood doctrines in the Word of God. It cannot be understood by the unregenerate according to 1 Corinthians 2 and verse 12, And many times it will not be understood by many Christians just simply because it has never clearly been taught, and secondly, because they have heard of the perversions and not the true teaching.

[John Weaver] We gave a simple definition, and that is this. Election, simply stated, has been defined as God's eternal, free, unconditional, and irreversible choice of certain persons in Christ to everlasting life.

[John Weaver] Now, in Ephesians chapter 1, I pointed out the fact that you have here the great triune God involved in the work of redemption. It can be broken down into three sections. You have the will of the Father in election, verses 1 through 6. Secondly, the work of the Son in redemption, 7 and 8. And thirdly, the word of the Spirit in salvation, verses 12 and 14. This passage gives us what is known as the economical trinity. Everything is out of the Father, through the Son, and in the Holy Spirit. Now, we pointed out six things in our introductory remarks concerning the doctrine of election. First of all, it is a foundational doctrine. You cannot understand the doctrine of salvation. You cannot even understand the work of the Triune God in salvation without an understanding of the work. of election.

[John Weaver] This is why the Word of God tells us in 2 Timothy 2, verse 19, that nevertheless the foundation of God standeth sure, having this seal, the Lord knoweth them that are His. It is the very foundation of our comfort and of our hope. Then secondly, I pointed out that it is a difficult doctrine. It is a difficult doctrine, number one, to our understanding because it requires us to think and to meditate, and it requires divine illumination. Secondly, it is a difficult doctrine as to our acceptance of it, simply because it is a doctrine that humbles man and elevates God. And man, by nature, wishes to ascend to the very throne of God. He would rather see God dethroned and himself enthroned than to see God have his proper place. And then it is difficult as to the proclamation of it.

[John Weaver] For you ask the question, where do you begin? And the only way that you can begin is with the word of God. And then thirdly, it is an important doctrine. For the word of God tells us in Ephesians 1 3 that all of our blessings are found because God has chosen us in Jesus Christ. Fourthly, I have pointed out it was a very Blessed doctrine, for the word of God says, if you look at it in verses 3 and 4, Blessed be 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. Fifthly, I pointed out that it is a distasteful doctrine. Men do not like the doctrine. Sixthly, it is a separating doctrine. You will remember our Lord taught it in John chapter 6, and especially verses 65 and 66, when he got through saying, ìNo man can come unto thee except it have been given him of the Father.î The Bible said, ìFrom that time many went back and walked with him no more.î And then we

[John Weaver] found out, saitheth he, that it is an evangelical doctrine, for the great apostle Paul says, I endure all things for the elect's sake, that they might be saved. Now, when you begin to talk about the doctrine of the election, no one that is a Bible-believing Christian will argue the fact that the Bible does not teach election. Everyone that believes the Bible believes that the Bible teaches the doctrine of election.

[John Weaver] Every believer will acknowledge that. The point of contention is not the doctrine. But the point of contention is, who is it that does the electing? Is it God or is it man? The Bible dogmatically asserts the doctrine of election as a biblical principle. And here in Ephesians 1, I want us to see First of all this morning and our single point, the principle of election. If you will notice in Ephesians chapter 1 and verse 4, according as he hath chosen us. Now that should answer the question right there, who does the electing? Very clearly the Bible says it is God the Father. For in verse 3 he says, Blessed be the God and Father of our Lord Jesus Christ. And then in verse 4, according as he hath chosen us.

[John Weaver] Now the words elect, chose, chosen, and choose occur 73 times in the New Testament. Now, to begin with, I want you to see the doctrine of election by showing you those words that do not refer to a soteriological framework, that is, the framework of salvation. I believe you can understand the doctrine of election by looking at the words choose and chosen, first of all, in their non-salvation framework. And by the way, I want you to notice as we look at these before we look at the ones that relate to salvation, I want you to notice that election always involves and necessarily involves a reprobation or a preterition. Now, the word reprobation and the word preterition are synonymous.

[John Weaver] And they just simply mean a passing over or an omission from. To choose one necessarily implies that others are passed over and are omitted or left. If you would look in your Bibles to begin with, holding Ephesians 1 to Psalm 78, and remember these very first verses are in a non-salvation framework. That is, they do not refer to our personal salvation. However, Psalm 78 could certainly refer to it.

[John Weaver] In fact, I kind of hate to use that term, but I wanted to get across what I was trying to say. I don't really think there are any verses in the Bible that are non-soteriological, that is, that do not relate to salvation, for everything relates to our salvation in one sense of the word. But what I was talking about was primarily our personal salvation. In Psalm 78, if you would look at verse 67 and 68, Psalm 78, verse 67, moreover he, and it's referring to God, moreover he refused the tabernacle of Joseph, and chose not the tribe of Ephraim, but chose the tribe of Judah, the Mount Zion, which he loved." Now here scripture says that God very plainly chose the tribe of Judah. He chose Jerusalem in which to put and to place his holy name. He chose not the tabernacle of Joseph, that is, the children of Ephraim and Manasseh. And it singles out that he chose not the tribe of Ephraim, but you know that our Lord came through the tribe of Judah.

[John Weaver] And so here is a very choice of one which necessarily implied a passing over of others. If you would turn in your Bibles now to 1 Samuel, chapter 17, and verse 40. 1 Samuel, chapter 17. David is going out to fight Goliath. You'll remember that Saul has armed him with his armor. And David says that he cannot go in Saul's armor, for that armor has not been proved.

[John Weaver] But notice what he does. 1 Samuel chapter 17 and verse 40. And he, that is David, took his staff in his hand, and chose him five smooth stones out of the brook, and put them in a shepherd's bag which he had even in a script, and a sling was in his hand, and he drew near to the Philistine." Now notice the Bible says that David chose him five smooth stones out of the brook. That means that David looked at those stones which his eyes could see, and he chose five. It means that all the others were left. Now why he chose those stones? Probably they fit in his sling better. Maybe one or two of them were pointed, and he thought he could sink that point deep into the Philistine's brow. I don't know. But the very fact that he chose five meant that he passed over the others.

[John Weaver] If you would look in your Bibles to Luke 6 and verse 13, you'll find that this is true in the New Testament as well. Luke 6 and verse 13. And when it was day, he, our Lord Jesus, called unto him his disciples, and of them he chose twelve, whom also he named apostles. So here our Lord calls to himself his disciples.

[John Weaver] Now, I don't know how many was there, but there were certainly more than twelve. For Scripture says, out of that number he chose twelve, which means he passed over the others, and he only designated these original twelve as the apostles. He chose twelve and passed over the others. In Luke chapter fourteen and verse seven, Luke fourteen and verse seven, And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms, saying unto them." And so he's talking about the Pharisees and how they loved the chief seats and the chief places in the synagogues.

[John Weaver] And so here these individuals were, were making a choice. And the very fact that they chose what they termed the best, they bypassed and left out the rest. If you would look in the book of Acts, chapter 6. to begin with, and verse 5. Acts chapter 6 and verse 5, a very familiar passage, the choosing of what is commonly known as the first deacons. Acts chapter 6 and verse 5.

[John Weaver] And the saying pleased the whole multitude And they chose Stephen, a man full of faith, and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicholas, Apostle I of Antioch." Now, notice there is a whole multitude there. But out of the whole multitude, only seven are chosen, which means the others are passed over or left. And then one other, in Acts chapter 15 and verse 7, notice what the Apostle says. And Acts chapter 15 says, And when there had been much disputing, Peter rose up and said unto them, Men and brethren, you know how that a good while ago God made choice among us that the Gentiles by my mouth should hear the word of the gospel and believe. Peter said, God chose me to open the door to the Gentiles. He didn't choose James. He didn't choose Bartholomew, Peter said, he chose me. That means the others were passed over in that particular aspect. Now, one can clearly see from these verses that when one is chosen, then others are left.

[John Weaver] However, when you begin to talk about reprobation, when you begin to talk about preterition, You must remember that the act of reprobation is not an active decree as election is. Election is an active decree where God literally chooses some to salvation. You see, reprobation and preterition do not have to be an active decree. For men, by nature, are already condemned and on their way to hell. All God has to do to condemn a man to hell is absolutely nothing, for the man is already condemned. All God does is merely withhold his grace, merely withhold his free gifts of repentance and faith. And may I point out to you that no man by nature wants repentance. No man by nature wants faith. Yea, the word of God tells us very clearly that they despise them and they will have nothing to do with them. And you will remember in Luke chapter 19, the very words of the wicked are, we will not have this man to reign over us. And in reprobation, in preterition, all God has to do is absolutely nothing.

[John Weaver] Now, election is an active decree, where reprobation and a preterition is God just determines in his own counsel, according to his own will, to not to give grace and faith and repentance to certain creatures. Now, this is one of the chief objections of the doctrine of election, because every time you begin to talk about election, someone is going to come up with a statement, but that is unjust. Well, I've got several answers for that objection. Number one is this, and it should be very obvious, that election does not merely deal with creatures as simply creatures. But election deals with creatures as depraved, rebellious, ungodly, wicked, God-defying, Christ-hating sinners. And the very fact that any are saved is a miraculous work of grace.

[John Weaver] You will remember I quoted Romans 9.29 two weeks ago. That's what the Apostle Paul said as he quoted Isaiah when he said, except the Lord of the Sabbath had left us a remnant, we would have been a Sodom and Gomorrah. In other words, if God in his election had not chosen some unto salvation, Paul and Isaiah both state that none would ever be saved. And so the very fact that God chose is a means for praise and admiration.

[John Weaver] Now, when you think about election, you cannot think about an arbitrary, sadistic God, because most people try to say that God said, I'll take this and I'll leave that, and I'll take this and I'll leave that. I don't know the basis on which God chose. The Bible tells you, and we'll get to that just a little bit later, that he did it according to the counsel of his will, which means that whatever God did, he did it as it was consummately wise. And by the way, when someone tries to say that that's not just when you hear about the doctrine of election, my standard response is, you're right, it's not just.

[John Weaver] If we got justice, every one of us would be condemned. It's grace. And that's why the Bible speaks in Romans 11 of the election of grace. You know, it's amazing how we always confuse things. Let's suppose that here is a wealthy widow woman. She has raised all of her family. She has done a good job. And all of her children are well-adjusted, happy, married couples. having a good income, and just everything perfectly. And all of a sudden, this widow woman decides that her husband is gone now, and her children are raised, and she's rather lonely, and she's well off, and what she would like to do is raise some more children. And so she goes to an orphanage, and let's say that there are 130 children in that orphanage.

[John Weaver] And she looks them over, and she says, I tell you what, I believe I can handle three, and I'll take that boy and those two girls." Now, no one would ever think of saying, what a wicked, ungodly, unjust woman. She left 127. The fact is, she didn't have to take any. And the very fact that she chose three was an act of grace. And everyone would say, what a gracious woman. What a generous woman. Because she chose three, we don't ever think of condemning her because she left 127. Well, the very thing is true of God. It's not the fact that God did not choose the whole world.

[John Weaver] That is a matter of concern to us. The matter that should amaze us is that God chose. He didn't have to. And so. That is one of the chief objections.

[John Weaver] Now, there are three biblical statements concerning God and his election. Let me give you these three statements and we'll look at the scripture. The first statement is this, God has a sovereign right to bestow more grace upon one subject than he does another. God has a sovereign right to bestow more grace upon one subject than another, especially since grace is unmerited and undeserved favor." If you would turn in your Bibles to Matthew chapter 20, and there you will see the parable of the vineyard. And you'll notice what our Lord says as he hired laborers to go work in that vineyard. In Matthew chapter 20, beginning with verse 12, These early workers are complaining, saying, Thou hast these last have wrought but one hour, and thou hast made them equal unto us, who have borne the burden and the heat of the day. But he answered one of them and said, Friend, I do thee no wrong. Didst not thou agree with me for a penny? Take that thine is, and go thy way, I will give unto this last, even unto the first."

[John Weaver] Notice verse 15,"...is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good?" Notice what our Lord says,"...is it not lawful for me to do what I will with mine own?" You never condemn a man because he walks up to you and gives you a hundred dollar bill. You don't look him in the eye and say, well, why didn't you give me a thousand? You're thankful for the hundred.

[John Weaver] And you recognize the very fact that had he so pleased, he could have not given you any. It's lawful for him to do with what he will with his own. And so our Lord says, according to my grace, I may bestow it upon one and not upon another. I may give one more and one less. It is mine. I may do with it what I will. If you would look in your Bibles to Romans chapter 9, verses 20 and 21. Romans chapter 9, verses 20 and 21.

[John Weaver] Notice what God says,"'Nay, but, O man, who art thou that replyest against God? Shall the thing form, say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, to make of the same lump, to make one vessel unto honor, and another unto dishonor?' God says, That's my right. I can do what I will with my own.

[John Weaver] And who is it will question me for doing it. Who aren't thou that replies against God? And so scripture teaches us that God has a sovereign right to bestow more grace upon one subject than he does upon another. And scripture tells us. Secondly, that God has been pleased to exercise that right. For there he tells you in Romans chapter 9 that he makes one vessel of honor and another of dishonor. He not only has that right, he has been pleased to exercise that right in dealing with men.

[John Weaver] Let me show you this. Turn in your Bibles to Psalm 147 and look at verse 20. Psalm 147 and verse 20.

[John Weaver] Let's read verse 19 in connection with it. Psalm 147, verse 19. He showed his word unto Jacob, his statutes and his judgments unto Israel. He hath not so dealt with any nation. As for his judgments, they have not known them. Praise ye the Lord. Now, you must admit, according to the scripture, God certainly gave more grace and more revelation to the nation of Israel than any other nation on earth.

[John Weaver] He did not give it to the Hittites. He did not give it to the Hivites. He did not give it to the Philistines. He did not give it to the Jebusites. He gave it to Israel. And the Word of God says, He hath not dealt so with any nation. And if you will turn to Romans chapter 3 and look at verses 1 and 2, even the mighty Apostle Paul acknowledges it. Notice Romans chapter 3, verses 1 and 2, what advantage then hath the Jew, or what profit is there in circumcision? Much in every way, chiefly that unto them were committed the oracles of God. Paul says the advantage that the Jew had over the Gentile was not only did they have the ceremonies of God, but chiefly they were the nations that were given the Word of God. And so God is saying that He is not only sovereign to give His grace as He pleases, bestowing more upon one and less upon another, but that He actually uses that sovereign right. He hath not so dealt, says the psalmist, with any nation.

[John Weaver] That's why our Lord in John 15 verse 16 looked at His disciples and said, You have not chosen Me. But I have chosen you. And if you will look in Acts chapter 9 and verse 15. showing you that he has a sovereign right to bestow more grace upon one subject than another. Notice what he says concerning Saul of Paris, who is converted and becomes the mighty Apostle Paul. Acts 9, verse 15, But the Lord said unto him, unto Ananias, Go thy way, for he, Saul, is a chosen vessel unto me, to bear my name before the Gentiles and kings and the children of Israel. I might ask how many of you have ever witnessed the kings? How many of you have ever witnessed Israel? Saul was a chosen vessel who had more grace than the fact that he witnessed to all three.

[John Weaver] Now, the third statement is this. The first one is that God has a sovereign right to bestow more grace upon one Second statement is that God actually exercises that right. And the third statement, listen very carefully, is this, that God has some other reason than that of saving as many as possible for the way in which he distributes his grace. I'm going to show it to you in the Bible. God has some other reason than that of saving as many as possible for the way in which he distributes his grace.

[John Weaver] I don't know if you have ever noticed it, but there is a sign on Highway 341 going to Brunswick, and the sign says, souls are only gold. which is really an unbiblical statement. For our only goal as Christians is the glory of God, which would include the salvation of souls. But I'm showing you some verses in just a moment which tell you very categorically that God has some other reason than that of saving as many as possible and the way he distributes his grace.

[John Weaver] If you would look in your Bibles to Matthew 11. Matthew 11. And let's begin reading there with verse 21. And if someone tells me that the reason God gives grace is to save as many as possible, I've got some questions concerning this passage to ask. Matthew 11, verse 21, our Lord says, Woe unto thee, Chorazin! Woe unto thee, Bethsaida! For if, if, if the mighty works that were done in you had been done in Tyre and Sidon, they would have repented. God is saying, if Tyre and Sidon, who were destroyed, had seen the mighty works that had been done in Chorazin and Bethsaida, Tyre and Sidon would have repented and lived. My question is this. If God is interested in quote-unquote saving as many as possible, why were not those mighty works done then in Tyre and Sidon? Look at it in verse 22. But I say to you, it shall be more tolerable for Tyre and Sidon at the day of judgment than for you.

[John Weaver] And thou, Capernaum, who art exalted in heaven, shall be brought down to hell. For if the mighty works which were done had been done in thee, had been done in Sodom, it would have remained to this day." Did you hear that? God said if the works which had been done in Capernaum had been done in Sodom, Sodom would have repented and lived and been in existence this day. My question is, why were not those works done in Sodom? Notice verse 25,"...at the 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." Now, wait a minute. that if these mighty works had been done in these other towns, they would have repented and lived. Well, you ask the question, why were not these mighty works done there then? Our Lord says that he thanks the Father for he has hidden these great secrets from the wise and the prudent, and he has revealed them unto babes.

[John Weaver] And you know our Lord gives us the answer. As to why these mighty works were not done in Sodom and Gomorrah and Tyre and Sidon? There it is in verse 26. Even so, Father, for it seemed good in thy sight. That's the only answer in Scripture. It seemed good in the sight of God. If you would look in your Bibles to Romans chapter 9 again, and let's read verses 22 through 25. Romans 9, verse 22. Notice, I'm showing you from Scripture that God has some other reason than that of saving as many as possible for the way in which he distributes his grace. Romans 9, verse 22. What? If God, willing to show his wrath, and to make his power known, endured with much longsuffering the vessels of wrath, fidget to destruction, and that he might make known the riches of his glory on the vessels of mercy which he had aforeprepared in the glory, even us whom he hath called, not of the Jews only, but also of the Gentiles." And he saith also unto Hosea, I will call them my people which were not my people, and her beloved which was not beloved."

[John Weaver] Now notice, he said in verse 22, what if God willing to show his wrath and to make his power known endured with much long-suffering vessels of wrath that were fitted to destruction. endures great longsuffering, and also he allows his people to suffer long with those who are fitted to destruction. And this particular work is in order that they might be destroyed, and that he might make the riches of his glory known on the vessels of mercy.

[John Weaver] You see, the reason God's grace cannot be chiefly concerned with man is because then man would be designated as the best good. And the best good is God. And God can only be concerned with Himself. For if God were concerned chiefly with man, then man in reality would be greater than God. And for the verse that will really clinch it for you, if you will look in Proverbs 16, verse 4. Proverbs 16, verse 4.

[John Weaver] Here is a very plain statement of Holy Scripture. What God has done is this. God has created all things for His glory. And he works all things for his glory. For in Proverbs 16 and verse 4, the Bible says, the Lord hath made all things for himself. And then just in case somebody didn't quite understand that statement, he went on to explain it. Yea, even the wicked for the day of evil. God hath made all things for himself. That is, he even bypasses some individuals with his grace, and so fits them for the day of evil, that is, the destruction in the day of wrath.

[John Weaver] Now, have you ever stopped to think that without heaven, if God had damned everyone, which he could have, for all that sinned and come short of the glory of God, without No one would ever know anything about the grace and the mercy of God. But if God saved everybody, then no one would ever know anything about the wrath and the justice and the anger of God. Don McKinney, a preacher friend of mine, made this statement, and I liked it. And I think it's an excellent explanation. It's the closest I can come to. He says, When God in eternity past viewed man as fallen and sinful, rebellious and depraved, the wrath of God arose and said, Damn them all! The love of God arose and said, Save them all! And then the wisdom of God came and said, divide the lump. Let some praise thy grace and some praise thy justice. And in Romans chapter 9, that's exactly what he said, of the same lump. He made some vessels of honor and some vessels of dishonor.

[John Weaver] So you see, beloved, God has some other reason than that of saving as many as possible for the way in which he distributes his grace. If you look very quickly in Revelation chapter 4 verse 11, you will see another statement concerning God hath made all things for himself. In Revelation 4 Scripture declares, Thou art worthy, O Lord, to receive glory and honor and power, for Thou hast created all things, and for Thy pleasure they are and were created." Contrary to what some people say, man was not created because God was lonely. God cannot be lonely. That would posit a defect in God. The only reason God created us is because it pleased Him to do so. The only reason God saved us is because it pleased Him to do so.

[John Weaver] Now, when you talk about election, I want you to notice, and we'll jot these down, I ask you to, and then we'll close with these. There are four types of election mentioned in the Bible. Four types. The first type is what is known as theocratic or national election. You would turn in your Bible to Deuteronomy chapter 4 to begin with. Deuteronomy chapter 4. There is theocratic or national election. Deuteronomy chapter 4 and verse 37.

[John Weaver] Notice what Moses says very plainly,"'And because he loved thy fathers, therefore he chose their seed after them, and brought thee out in his sight with his mighty power out of Egypt.' And so God chose the children of Israel." If you look in Deuteronomy 7, verses 6-8, Deuteronomy 7, verses 6-8, God says,"...for thou art an holy people unto the Lord thy God." Notice,"...the Lord thy God hath chosen thee to be a special people unto himself above all people that are upon the face of the earth. The Lord did not set his love upon you, nor choose you, because you were more in number than any people, for you were the fewest of all people." In other words, God didn't choose them because of something in them. because of something they did or something they didn't do.

[John Weaver] It was not because of their greatness, their might, their strength, their works. They didn't have any. Why did he do it? Verse 8, but because the Lord loved you. In other words, he loved you just simply because it pleased him to love you. And he chose you, he said. And so here is what is known as theocratic or national election. You might also jot down Romans 2, 28 and 29, and Romans 9 and verse 6. There, the Word of God even tells you that there is still an election among the elect nation, for they are not all of Israel who are of Israel. There is the Israel of God within Israel. So there is national election. Secondly, there is what is known in the Bible as vocational election.

[John Weaver] Turn in your Bibles to Deuteronomy chapter 18, if you would please. Deuteronomy chapter 18. Let's begin reading with verse 1. Deuteronomy 18, verse 1. The priest, the Levites, and all the tribe of Levi shall have no part nor inheritance with Israel. They shall eat the offerings of the Lord made by fire and his inheritance. Therefore shall they have no inheritance among their brethren. The Lord is their inheritance, as he hath said unto them.

[John Weaver] And this shall be the priest due from the people, and from them that offer sacrifice, whether it be of ox or sheep, they shall give unto the priest the shoulder, and the two cheeks, and the mouth, the first fruit also of thy corn, and of thy wine, and of thine oil, and of the first of the fleece of thy sheep thou shalt give to him. For the Lord thy God hath chosen him out of all thy tribes to stand and minister in the name of the Lord him and his sons forever." And if a Levite come from any of the gates out of all Israel, where he sojourned, and come with all his desire of his mind in the place which the Lord shall choose, then he shall minister in the name of the Lord his God all his brethren the Levites do which stand before the Lord."

[John Weaver] Now let's just stop right there. This speaks of a vocational election. God chose only the tribe of Levites to stand before him. Not all of the children of Israel could serve in the tabernacle. Not all could serve in the temple, only the Levites. And not every Levite was a high priest.

[John Weaver] Now, beloved, let me ask you something. If you are going to disparage election and view it as unbiblical, if God does not have a sovereign right to save whom he will, that he does not either have the sovereign right to choose whom he will to be his servants. And yet he very undeniably chose the tribe of Levi. None of the other tribes could do it. You remember what happened to several of the kings who tried to usurp the priest office, got killed. He rejected Saul and had Saul killed.

[John Weaver] Uzziah, Now what I'm saying is, not everyone is a pastor teacher. And have you ever noticed, not every pastor teacher is a Charles Haddon Spurgeon. And not everyone is a George Whitefield. And not everyone is a John Calvin. Not everyone is some mighty warrior in the faith. In other words, God has the sovereign right to call whom he will, listen to me, and even distribute gifts and graces in that vocation.

[John Weaver] If you would look in your Bibles, please, to 1 Corinthians chapter 3, there was a faction in the Corinthian church simply because they did not understand this. You see, and this is another reason why we have our young men preach. Not just so the church can determine their gifts. That is one reason, that's true. Not just to give them the opportunity. That is another reason, that's true. But this is a third reason. So that we may come to the realization that we are to come to hear the word of God and not men. Some may speak more eloquently than others. Some may have better outlines than others. But you see, this was the problem in the Corinthian church in 1 Corinthians chapter 3 and verse 4. For while one saith, I am of Paul, another saith, I am of Paulus.

[John Weaver] He said, Are you not yet carnal or fleshly? Who then is Paul and who is of Paulus, but ministers by whom you believe, even as the Lord gave to every man? Somebody said, Boy, I like Paul. He's more spiritual. Somebody said, But I like Paulus. Boy, he can really thunder it out. And what they were doing was basing their likes upon the abilities and the gifts and the graces that God had given certain men.

[John Weaver] And there were factions in that church. And Paul says, no, even as God hath given to every man all that a policy is, God gave him. All that Paul is, God gave him. All that Sam is, God gave him. All that Weaver is, God gave him. All that Goten is, God gave him. In other words, you are not to look at the man, but at the word that he preaches. And that's why he said in 1 Corinthians chapter 4 and verse 7, look at it very carefully.

[John Weaver] For who maketh thee to differ one from another? And what is thou that thou didst not receive? Now if thou didst receive it, why dost thou, glorious thou, have not received it?" In other words, he says, God has given to every man sovereignly as he wills. If election is not true, if God does not have the right to do with his own as he wills, then I'd like to complain because I'm not a Spurgeon or a Whitfield. I'd like to be a Spurgeon or a Whitfield. But I can only be John Weaver and exercise the gifts that God has given me. There is a vocational election. Thirdly, there is a messianic election. That may shock you, but that is true. There is a messianic election.

[John Weaver] If you will look in Isaiah chapter 42, and let's read verses 1 through 2. There is a messianic election. Isaiah 42, verse 1. Notice what God says concerning his Christ. Behold, my servant whom I uphold, mine elect, and whom my soul delighteth, I have put my spirit upon him. He shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised greed shall he not break, and the smoking flax shall he not quench, for he shall bring forth judgment unto truth." Notice if you would please, in verse 1, God calls Christ, My servant and My elect. And then if you would look in your Bibles to 1 Peter chapter 2. 1 Peter 2, and there we'll read verses 4-6, speaking of Messianic election. 1 Peter 2, verses 4-6. Notice this is in reference to Christ, to whom coming, as unto a living stone, disallowed indeed of men, but chosen of God and precious. Ye also, as living stones, are built up a spiritual house and holy priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ.

[John Weaver] Wherefore also it is contained in the Scripture, Behold, I lay in Zion a cheap cornerstone elect, precious, and he that believeth on him shall not be confounded." So Jesus Christ is called God's elect. Now do you begin to understand why the Scripture says that we are chosen in him, because Christ is God's first elect. And the entire body of the redeemed are then chosen in Christ. So there is a messianic election. And then, fourthly, there is what we refer to as a soteriological or an ecclesiastical election. That is, an election unto salvation, the elect of the Church. Or the Bible tells you in Ephesians 1 in verse 14 that he hath chosen us in Christ. But one other passage, if you would look in 2 Thessalonians chapter 2, and there we'll read verse 13, and you can see very clearly this election unto salvation. Election is not just into certain vocations. It is true there is an election of vocations. But there is an election unto salvation. In 2 Thessalonians 2, verse 13, he says, But we are bound to give thanks always to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth.

[John Weaver] So there is a theocratic election, there is a vocational election, there is a messianic election, and there is an election unto salvation. Now, what shall we say concerning the principle of the doctrine of election? Well, I have four statements down, and I hope that you will come to the same conclusions that I have come to. The first one is this, that election is biblical. and honesty in faith accepts it." Election is biblical, and honesty in faith accepts it. No man can honestly deny that the Bible teaches election. It is biblical, and honesty in faith accepts it. Secondly, election is logical. And consistency in doctrine requires it.

[John Weaver] If you ever believe that God is God, you must believe that He is sovereign. And if God is sovereign, that means He may do exactly as He pleases and answer to no one. That's why David said in Psalm 115, but our God is in the heaven. he hath done whatsoever he hath pleased." Once you come to the realization that God is God and not man, then, beloved, you must come to the conclusion that election is logical and consistency in doctrine requires it. Whenever you hear someone say, I came to Christ, you ought to say, That's wonderful. And the Bible teaches the responsibility of man, and the Bible does teach that sinners come to Christ. But then you ought to ask them, why did you come to Christ? Well, I just decided to come to Christ. Well, what made you decide to come to Christ? Well, I was convicted. of who convicted you. Well, God did. Well, why did God convict you and not somebody else? You see, you just keep pushing it back, and when it gets to God, that's as far as you can go.

[John Weaver] Election is logical, and consistency in doctrine requires it. Thirdly, election is unfathomable. And the depravity of man distorts it. Now, I know you've heard all kinds of things about the doctrine of election. I've had preachers in this town say that Brother Weaver believes that God just takes some and throws them into heaven and they're screaming, I don't want to be saved, I don't want to be saved, and others he throws into hell and they're hollering, but I want to be godly, I want to be holy. That's malarkey. I don't believe that.

[John Weaver] The Bible doesn't teach it. No one that ever believes the Bible believes that. I believe that every man that ever wanted to go to heaven is in heaven. Every man that ever is in heaven wanted to go there. Everybody that's ever in hell wanted to go there. That's exactly what they got. In hell is what they wanted and what they deserved. C.S. Lewis in his book, The Great Divorce, made this statement. Heaven is the abode of those that say to God, Thy will be done. And hell is the abode of those that God says to them, Thy will be done. The fourth statement is this, that election is gracious and humility must bow to it.

[John Weaver] Beloved, when you come to the realization that the only reason you're saved is because it pleased God in saving you. It will cause you to melt at God's feet and thank Him for His miraculous grace. Who are you to know the truth? Who are you to be converted? Who are you to be forgiven? Who are you to be saved? Who are you to be serving our Lord with multitudes?

[John Weaver] You have never even heard. of grace. Election is scriptural and gracious, and humility bows to it, recognizing that God is all in all. Our Father, we bow to Thee today in the name of Jesus Christ, and we are thankful for Thy grace and Thy mercy to us. Enable us, O Lord, to do everything that we can to reach thy people, whoever they are, wherever they are. And Lord, help us to understand that Scripture says that thou hast a great multitude, which no man can number, out of every kindred, tongue, tribe, and nation. And thou hast commanded us to preach the gospel to every creature. And Lord, enable us to be obedient in that. but enable us, O Lord, to marvel at the graciousness of God in that He saved any of us. O Lord, receive glory, we pray. May we understand from whence our salvation cometh, and may we magnify the God of all grace, in the name of Jesus Christ our Lord. Amen.