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Discussion Forum : Scriptures and Doctrine : What is the biblical basis for corporate election?

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jerryaustin1
Member



Joined: 2008/9/2
Posts: 60
Louisiana

 What is the biblical basis for corporate election?

Election is a touchy doctrine, I know. Corprate election if I am not mistaken is the teaching that one is elect until He is joined to Christ because He is God's Elect. If there are any that believe this. I would like to see how to came to this and what scripture you use to back it up. I have looked in to it a little and lean that direction.


_________________
Jerry Austin

 2010/5/18 0:19Profile
rnieman
Member



Joined: 2008/10/24
Posts: 146


 Re: What is the biblical basis for corporate election?

Hello Jerry, Dr. Michael Brown did a beautiful job of demonstrating this in a 2 part debate that he recently did with James White. Please see both links.

Thank you, russ

Part 1

[url=http://www.aomin.org/podcasts/20100325.mp3]http://www.aomin.org/podcasts/20100325.mp3[/url]

Part 2

[url=http://www.aomin.org/podcasts/20100401.mp3]http://www.aomin.org/podcasts/20100401.mp3[/url]

 2010/5/18 5:27Profile
nj15
Member



Joined: 2010/5/18
Posts: 21


 Re: What is the biblical basis for corporate election?

Brother,
My present object is
to furnish proof that what we are now writing upon is not some theological
invention of Calvin’s or any other man’s, but is clearly revealed in Holy
Writ, namely, that God, before the foundation of the world, made a
difference between His creatures, singling out certain ones to be the special
objects of His favor.
We shall deal with the subject in a more or less general way
. Let us begin by asking, Has God
an elect people? Now this question must be propounded to God Himself,
for He alone is competent to answer it. It is, therefore, to His holy Word
we have to turn, if we would learn His answer thereto. But ere doing so,
we need to earnestly beg God to grant us a teachable spirit, that we may
humbly receive the divine testimony. The things of God can no man know,
till God Himself declares them; but when He has declared them, it is not
only crass folly, but wicked presumption, for any one to contend or
disbelieve. The Holy Scriptures are the rule of faith, as well as the rule of
conduct. To the law and the testimony, then, we now turn.
Concerning the nation of Israel we read,
“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”
(<050706>Deuteronomy 7:6);
“For the Lord hath chosen Jacob unto himself, and Israel for his
peculiar treasure” (<19D504>Psalm 135:4);
“But thou, Israel, art my servant, Jacob whom I have chosen, the
seed of Abraham my friend. Thou whom I have taken from the ends
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of the earth, and called thee from the chief men thereof, and said
unto thee, thou art my servant; I have chosen thee, and not cast
thee away” (<234108>Isaiah 41:8, 9).
These testimonies make it unmistakably plain that ancient Israel were the
favored, elect people of God. We do not here take up the question as to
why God chose them, or as to what they were chosen unto; but notice only
the bare fact itself. In Old Testament times God had an elect nation.
Next, it is to be observed that even in favored Israel God made a
distinction: there was an election within an election; or, in other words,
God had a special people of His own from among the nation itself.
“For they are not all Israel, which are of Israel: neither, because
they are the seed of Abraham, are they all children: but, in Isaac
shall thy seed by called” (<450906>Romans 9:6-8).
“God hath not cast away his people which he foreknew... I have
reserved to myself seven thousand men who have not bowed the
knee to the image of Baal: even so that at this present time also
there is a remnant according to the election of grace... Israel hath
not obtained that which he seeketh for; but the election hath
obtained it” (<451102>Romans 11:2-7).
Thus we see that even in visible Israel, the nation chosen to outward
privileges, God had an election—a spiritual Israel, the objects of His love.
The same principle of Divine selection appears plainly and conspicuously in
the teaching of the New Testament. There too it is revealed that God has a
peculiar people, the subjects of His special favor, His own dear children.
The Savior and His apostles describe this people in various ways, and often
designate them by the term of which we here treat.
“For the elect’s sake those days shall be shortened... insomuch that,
if it were possible, they shall deceive the very elect... and they shall
gather together His elect from the four winds” (<402422>Matthew
24:22, 24, 31).
“Shall not God avenge His own elect, which cry day and night unto
Him?” (<421807>Luke 18:7).
“Who shall lay any thing to the charge of God’s elect?”
(<450833>Romans 8:33).
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“That the purpose of God according to election might stand”
(<450911>Romans 9:11).
“I endure all things for the elect’s sake” (<550210>2 Timothy 2:10),
“The faith of God’s elect” (<560101>Titus 1:1).
Many other passages might be quoted, but these are sufficient to clearly
demonstrate that God has an elect people. God Himself says He has, who
will dare say He has not!
The word “elected” in one of its forms, or its synonym “chosen” in one of
its forms, occurs upon the sacred page considerably over one hundred
times. The term, then, belongs to the divine vocabulary. It must mean
something; it must convey some definite idea. What, then, is its
significance? The humble inquirer will not force a construction upon the
word, or seek to read into it his own preconceptions, but will prayerfully
endeavor to ascertain the mind of the Spirit. Nor should this be difficult,
for there is no word in human language which has a more specific meaning.
The concept universally expressed by it is that one is taken and another
left, for if all were taken there would be no “choice.” Moreover, the right
of choice always belongs to him who chooses: the act is his, the motive is
his. Therein “choice” differs from compulsion, the paying of a debt,
discharging an obligation, or responding to the requirements of justice.
Choice is a free and sovereign act.
Let there be no uncertainty about the meaning of our term. God has made
a choice, for election signifies selection and appointment. God has
exercised His own sovereign will and singled out from the mass of His
creatures those upon whom He determined to bestow His special favors.
There cannot be an election without a singling out, and there cannot be a
singling out without a passing by. The doctrine of election means that from
all eternity God made a choice of those who were to be His special
treasure, His dear children, the coheirs of Christ. The doctrine of election
means that before His Son became incarnate God marked out the ones who
should be saved by Him. The doctrine of election means that God has left
nothing to chance: the accomplishment of His purpose, the success of
Christ’s undertaking, the peopling of heaven, is not contingent upon the
fickle caprice of the creature. God’s will, and not man’s will, fixes destiny.
Let us now call attention to a most remarkable and little known example of
divine election.
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“I charge thee before God, and the Lord Jesus Christ, and the elect
angels” (<540521>1 Timothy 5:21).
If then, there are “elect angels” there must necessarily be non-elect, for
there cannot be the one without the other. God, then, in the past made a
selection among the hosts of heaven, choosing some to be vessels of honor
and others to be vessels of dishonor. Those whom He chose unto His
favor, stood steadfast, remained in subjection to His will. The rest fell
when Satan revolted, for upon his apostasy he dragged down with himself
one third of the angels (<661204>Revelation 12:4). Concerning them we read,
“God spared not the angels that sinned, but cast them down to hell,
and delivered them into chains of darkness” (<610204>2 Peter 2:4).
But those of them who belong to the election of grace are “the holy
angels”: holy as the consequence of their election, and not elected because
they were holy, for election antedated their creation. The supreme example
of election is seen in Christ; the next highest in that God made choice
among the celestial hierarchies.
Let us next observe and admire the marvel and singularity of God’s choice
among men. He has selected a portion of Adam’s race to be the high
favorites of heaven.
“Now this is a wonder of wonders, when we come to consider that
the heaven, even the heaven of heavens, is the Lord’s. If God must
have a chosen race, why did He not select one from the majestic
order of angels, or from the flashing cherubim and seraphim who
stand around His throne? Why was not Gabriel fixed upon? Why
was he not so constituted that from his loins there might spring a
mighty race of angels, and why were not those chosen of God from
before the foundation of the world? What could there be in man, a
creature lower than the angels, that God should select him rather
than the angelic spirits? Why were not the cherubim and seraphim
given to Christ? Why did He not assume the nature of angels, and
take them into union with Himself? An angelic body might be more
in keeping with the person of Deity than a body of weak and
suffering flesh and blood. There was something congruous if He
had said unto the angels, ‘Ye shall be My Sons.’ But no! though all
these were His own; He passes them by and stoops to man” (C. H.
Spurgeon).
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Some may suggest that the reason why God made choice of Adam’s
descendants in preference to the angels, was that the human race fell in
Adam and thus afforded a more suitable case for God to display His rich
mercy upon. But such a supposition is entirely fallacious, for, as we have
seen, one third of the angels themselves fell from their high estate, yet so
far from God showing them mercy, He
“hath reserved in everlasting chains under darkness unto the
judgment of the great day” (<650106>Jude 6).
No Savior was provided for them, no gospel has ever been preached to
them. How striking and how solemn is this: the fallen angels passed by; the
fallen sons of Adam made the recipients of the overtures of divine mercy.
Here is a truly marvelous thing. God determined to have a people who
should be His peculiar treasure, nearer and dearer to Himself than any
other creatures; a people who should be conformed to the very image of
His Son. And that people was chosen from the descendants of Adam.
Why? Why not have reserved that supreme honor for the celestial hosts?
They are a higher order of beings; they were created before us. They were
heavenly creatures, yet God passed them by; we are earthly, yet the Lord
set His heart upon us. Again we ask, why? Ah, let those who hate the truth
of God’s high sovereignty and contend against the doctrine of
unconditional election, carefully ponder this striking example of it. Let
those who so blatantly insist that it would be unjust for God to show
partiality between man and man, tell us why did He show partiality
between race and race, bestowing favors upon men which He never has
upon angels? Only one answer is possible: because it so pleased Him.
Election is a divine secret, an act in the will of God in eternity past. But it
does not forever remain such. No, in due time, God is pleased to make
openly manifest His everlasting counsels. This He has done in varying
degrees, since the beginning of human history. In <010315>Genesis 3:15 He
made known the fact that there would be two distinct lines: the woman’
“seed,” which denoted Christ and His people, and the Serpent’s “seed,”
which signified Satan and those who are conformed to his likeness; God
placing an irreconcilable “enmity” between them. These two “seeds”
comprehend the elect and the non-elect. Abel belonged to the election of
grace: evidence of this being furnished in his “faith” (<581104>Hebrews 11:4),
for only those “ordained to eternal life” (<441348>Acts 13:48) savingly
“believe.” Cain belonged to the non-elect: evidence of this is found in the
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statement “Cain, who was of that Wicked one” (<620312>1 John 3:12). Thus at
the beginning of history, in the two sons of Adam and Eve, God “took” the
one into His favor, and “left” the other to suffer the due reward of his
iniquities.
Next, we behold election running in the line of Seth, for it was of his
descendants (and not those of Cain’s) we read,
“Then began men to call upon the name of the Lord”
(<010426>Genesis 4:26).
But in the course of time they too were corrupted, until the entire human
race became so evil that God sent the flood and swept them all away. Yet
even then the principle of divine election was exemplified: not only in
Enoch, but that “Noah found grace in the eyes of the Lord” (<010608>Genesis
6:8). It was the same after the flood, for a marked discrimination was made
between the sons of Noah: “Blessed be the Lord God of Shem”
(<010926>Genesis 9:26), which imports that God had chosen and blessed him.
On the other hand,
“Cursed be Canaan: a servant of servants shall he be unto his
brethren” (<010925>Genesis 9:25),
which is expressive of preterition and all that is involved in God’s rejection.
Thus, even of those who emerged from the ark, God made one to differ
from another.
From the sons of Noah sprang the nations which have peopled the world.
“By these [i.e., Noah’s three sons] were the nations divided in the
earth after the flood” (<011032>Genesis 10:32).
From those seventy nations God chose the one in which the great current
of His election would run. In <011025>Genesis 10:25 we read that this dividing
of the nations was made in the time of Eber, the grandson of Shem. Why
are we told this? To intimate that God then began to separate the Jewish
nation unto Himself in Eber, for Eber was their father; hence it is also that
at the beginning of Shem’s genealogy we are told, “Shem also (the elected
and blessed of God), the father of all the children of Eber” (10:21). This is
very striking, for Shem had other and older children (whose line of
descendants is also recorded), as Asshur and Elim, the fathers of the
Assyrians and the Persians.
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The seemingly dry and uninteresting detail in Genesis 10 to which we have
just alluded, marked a most important step forward in the outworking of
the divine counsels, for it was then that God began to separate unto
Himself the Israelites in Eber, whom He had appointed to be their father.
Till then the Hebrews had lain promiscuously mingled with the other
nations, but now God “divided” them from the rest, as the other nations
were divided from one another. Accordingly, we find Eber’s posterity,
even when very few in number, were designated “Hebrews” as their
national denomination (“Israel” being their religious name) in distinction
from those among whom they lived: “Abraham the Hebrew” (<011413>Genesis
14:13), “Joseph the Hebrew” (<013914>Genesis 39:14). Hence, when they
became a nation in numbers, and while living in the midst of the Egyptians,
they are again styled “Hebrews” (<020115>Exodus 1:15), while in <042424>Numbers
24:24 they are distinctly called “Eber”!
What we have sought to explain above is definitely confirmed by
“Remember the days of old, consider the years of many
generations: ask thy father, and he will show thee; thy elders, and
they will tell thee. When the most High divided to the nations their
inheritance, when he separated the sons of Adam, he set the bounds
of the people according to the number of the children of Israel. For
the Lord’s portion is his people; Jacob is the lot of his inheritance”
(<053207>Deuteronomy 32:7-9).
Notice,
First, the Lord here bade Israel cast their minds back to ancient times,
the traditions of which had been handed down by their fathers.
Second, the particular event alluded to was when God “divided” to the
nations their inheritance, the reference being to that famous division of
Genesis 10.
Third, those nations are spoken of not “as the sons of Noah” (who
was in the elect line), but as “the sons of Adam”—another plain hint
that he headed the line of the reprobate.
Fourth, that when God allotted to the non-elect nations their earthly
portion, even then the eye of grace and favor was upon the children of
Israel.
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Fifth, “according to the number of the children of Israel,” which was
seventy when they first settled in Egypt (<014627>Genesis 46:27)—the exact
number of the nations mentioned in Genesis 10!
The chief link of connection between Eber and the nation of Israel was, of
course, Abraham, and in his case the principle of divine election shines
forth with sunlight clearness. The divine call which he received marked
another important stage in the development of God’s eternal purpose. At
the tower of Babel God gave over the nations to walk in their own evil
ways, afterward taking up Abraham to be the founder of the favored
nation.
“Thou art the Lord the God, who didst choose Abraham, and
broughtest him forth out of Ur” (<160907>Nehemiah 9:7).
It was not Abraham who chose God, but God who chose Abraham.
“The God of glory appeared unto our father Abraham, when he
was in Mesopotamia” (<440702>Acts 7:2):
this title “the God of glory” is employed here to emphasize the signal favor
which was shown to Abraham, the glory of His grace in electing him, for
there was nothing in him by nature that lifted him above his fellows and
entitled him to the divine notice. It was unmerited kindness, sovereign
mercy, which was shown him.
This is made very evident by what is told us in Joshua 24 of his condition
before Jehovah appeared to him: “Thus saith the God of Israel, your
fathers dwelt on the other side of the flood in old time, even Terah, the
father of Abraham, and the father of Nachor: and they served other gods”
(v. 2). Abraham was living in the heathen city of Ur, and belonged to an
idolatrous family! At a later date God pressed this very fact upon his
descendants, reminding them of the lowly and corrupt state of their
original, and giving them to know it was for no good in him that he had
been chosen:
“Hearken to me, ye that follow after righteousness, ye that seek the
Lord: look unto the rock whence ye are hewn, and to the hole of
the pit whence ye are digged. Look unto Abraham your father, and
unto Sarah that bare you; for I called him alone, and blessed him”
(<235101>Isaiah 51:1, 2).
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What a flesh-withering word is that: the great Abraham is here likened (by
God) to “the hole of the pit”—such was his condition when the Lord first
appeared unto him.
But there is more in the above passage. Observe carefully the words “I
called him alone.” Remember that this was while he dwelt in Ur, and as
modern excavations have shown, that was a city of vast extent: out of all
its huge number of inhabitants God revealed himself to one only! The Lord
here emphasized that very fact and calls upon us to mark the singularity of
His election by this word “alone.” See here, then, the absolute sovereignty
of God, exercising His own imperial will, choosing whom He pleases. He
had mercy upon Abraham simply because He was pleased to do so, and He
left the remainder of his countrymen in heathen darkness simply because it
so seemed good in His sight. There was nothing more in Abraham than in
any of his fellows why God should have selected him: whatever goodness
was found in him later was what God Himself put there, and therefore it
was the consequence and not the cause of His choice.
Striking as is the case of Abraham’s own election, yet God’s dealings with
his offspring is equally if not more noteworthy. Therein God furnished an
epitome of what has largely characterized the history of all His elect, for it
is a very rare thing to find a whole family which (not simply makes a
profession, but) gives evidence of enjoying His special favor. The common
rule is that one is taken and other is left, for those who are given to really
believe this precious but solemn truth, are made to experimentally realize
its force in connection with their own kin. Thus Abraham’s own family
furnished in his next and immediate successors, a prototype of the future
experience of the elect. In his family we behold the most striking instances
of both election and preterition, first in his sons, and then in his grandsons.
That Isaac was a child of pure electing grace (which was the cause and not
the consequence of his faith and holiness), and that as such he was placed
in Abraham’s family as a precious gift, while Ishmael was excluded from
that preeminent favor, is quite evident from the history of Genesis. Before
he was born, yea, before he was conceived in the womb, God declared
unto Abraham that Isaac was heir of the same salvation with him, and had
irrevocably estated the covenant of grace upon him thereby distinguishing
him from Ishmael; who, though blessed with temporal mercies, was not in
the covenant of grace, but rather was under the covenant of works (see
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<011719>Genesis 17:19-21 and compare the Spirit’s comments thereon in
<480422>Galatians 4:22-26).
Later, while Isaac was yet young, and lay bound as a sacrifice upon the
altar, God ratified the promises of blessing which He had made before his
birth, confirming them with a solemn oath:
“By myself have I sworn, saith the Lord, for because thou hast
done this thing, hast not withheld thy son, thine only son: that in
blessing I will bless thee, and in multiplying I will multiply thy seed
as the stars of the heaven” (<012216>Genesis 22:16, 17).
That oath respected the spiritual seed, the heirs of promise, such as Isaac
was, the declared son of promise. To that the apostle referred when he
said,
“wherein God; willing more abundantly to show unto the heirs of
promise the immutability of his counsel, confirmed it by an oath”
(<580617>Hebrews 6:17).
And what was His “immutable counsel” but His eternal decree, His
purpose of election? God’s counsels are His decrees within Himself from
everlasting (<490104>Ephesians 1:4, 9,10). And what is a promise with an oath
but God’s immutable counsel or election put into promissory form. And
who are the “heirs of promise” but the elect, such as Isaac was.
An objector would argue that the choosing of Isaac in preference to
Ishmael was not an act of pure sovereignty, seeing that the former was the
son of Sarah, while the latter was the child of Hagar, the Egyptian
bondwoman—thus supposing that God’s gifts are regulated by something
in the creature. But the next instance precludes even that sophistry and
entirely shuts us up to the uncaused and uninfluenced will of the Most
High. Jacob and Esau were by the same father and mother, twins.
Concerning them we read, “(For the children being not yet born, neither
having done any good or evil, that the purpose of God according to
election might stand, not of works, but of him that calleth;) It was said
unto her, The elder shall serve the younger.
As it is written, Jacob have I loved, but Esau have I hated”
(<450911>Romans 9:11-13).
Let us bow in awed silence before such a passage.
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The nation which sprang from Abraham, Isaac, and Jacob, was God’s
chosen and favored people, singled out and separated from all other
nations, to be the recipients of the rich blessings of God. It was that very
fact which added so greatly to the enormity of their sins, for increased
privileges entail increased responsibility, and increased responsibility not
discharged involves increased guilt.
“Hear this word that the Lord hath spoken against you, O children
of Israel.... You only have I known of all the families of the earth:
therefore I will punish you for all your iniquities”
(<300301>Amos 3:1, 2).
From the days of Moses until the time of Christ, a period of fifteen hundred
years, God suffered all the heathen nations to walk in their own ways,
leaving them to the corruptions and darkness of their own evil hearts. No
other nation had God’s Word, no other nation had a divinely appointed
priesthood. Israel alone was favored with a written revelation from heaven.
And why did the Lord choose Israel to be His special favorites? The
Chaldeans were more ancient, the Egyptians were far wiser, the Canaanites
were more numerous; yet they were passed by. What, then, was the reason
why the Lord singled out Israel? Certainly it was not because of any
excellency in them, as the whole of their history shows. From Moses till
Malachi they were a stiff-necked and hardhearted people, unappreciative of
divine favors, unresponsive to the divine will. It could not have been
because of any goodness in them: it was a clear case of the divine
sovereignty:
“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 ye
were more in number than any people; for ye were the fewest of all
people; but because the Lord loved you, and because He would
keep the oath which He had sworn unto your fathers”
(<050706>Deuteronomy 7:6-8).
The explanation of all God’s acts and works was to be found in Himself—
in the sovereignty of His will, and not anything in the creature.
The same principle of divine selection is as plainly and prominently
revealed in the New Testament as in the Old. It was strikingly exemplified
in connection with the birth of Christ.
44
First, in the place where He was born. How startlingly the sovereignty of
God was displayed in that momentous event. Jerusalem was not the
Savior’s birthplace, nor was it one of the prominent towns of Palestine;
instead, it was in a small village! The Holy Spirit has called particular
attention to this point in one of the leading Messianic prophecies:
“But thou, Bethlehem Ephratah, though thou be little among the
thousands of Judah, yet out of thee shall he come forth unto me
that is to be ruler in Israel” (Mic. 5:2).
How different are God’s thoughts and ways from man’s! How He despises
what we most esteem, and honors that which we look down upon. One of
the most insignificant of all places was chosen by God to be the scene of
the most stupendous of all events.
Again; the high sovereignty of God and the principle of His singular
election appeared in those to whom He first communicated these glad
tidings. To whom was it God sent the angels to announce the blessed fact
of the Savior’s birth? Suppose Scripture had been silent upon the point:
how differently would we have conceived of the matter. Would we not
have naturally thought that the first ones to be informed of this glorious
event had been the ecclesiastical and religious leaders in Israel? Surely the
angels would deliver the message in the temple. But no, it was neither to
the chief priests nor to the rulers they were sent, but unto the lowly
shepherds keeping watch over their flocks in the fields. And again we say,
how entirely different are God’s thoughts and ways from man’s. And what
thus took place at the beginning of this Christian era was indicative of
God’s way throughout its entire course (see <460126>1 Corinthians 1:26-29).
Let us next observe that this same grand truth was emphasized by Christ
Himself in His public ministry. Look at His first message in the Nazareth
synagogue. “And there was delivered unto him the book of the prophet
Esaias. And when he had opened the book, he found the place where it was
written, the Spirit of the Lord is upon me, because he hath anointed me to
preach the gospel to the poor [i.e., the poor in spirit, and not to wealthy
Laodiceans]; he hath sent me to heal the broken-hearted [not the stouthearted,
but those sorrowing before God over their sins] , to preach
deliverance to the captives [and not to those who prate about their “free
will”] , and recovering of sight to the blind [not those who think they can
see] , and to set at liberty them that are bruised [not those who deem
45
themselves whole], To preach the acceptable year of the Lord” (<420417>Luke
4:17-19).
The immediate sequel is indeed solemn: “And He began to say unto them,
This day is this Scripture fulfilled in your ears. And all bear him witness,
and wondered at the gracious words which proceeded out of his mouth”
(vv. 21, 22). So far so good: they were pleased at His “gracious words”;
yes, but would they tolerate the preaching of sovereign grace? “But I tell
you of a truth, many widows were in Israel in the days of Elias, when the
heaven was shut up three years and six months, when great famine was
throughout the land; but unto none of them was Elias sent, save unto
Sarepta, a city of Sidon, unto a woman that was a widow. And many lepers
were in Israel in the time of Eliseus the prophet; and none of them was
cleansed, saving Naaman the Syrian” (vv. 25-27). Here Christ pressed
upon them the truth of God’s high sovereignty, and that they could not
endure: “And all they in the synagogue, when they heard these things, were
filled with wrath; and rose up, and thrust Him out of the city” (vv. 28, 29)
and mark it well that it was the respectable worshippers of the synagogue
who thus gave vent to their hatred of this precious truth! Then let not the
servant today be surprised if he meet with the same treatment as his
Master.
His sermon at Nazareth was by no means the only time when the Lord
Jesus proclaimed the doctrine of election. In Matthew 11 we hear Him
saying, “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, Father: for so it seemed good in thy sight” (vv. 25,
26). To the seventy He said,
“Notwithstanding, in this rejoice not, that the spirits are subject
unto you; but rather rejoice, because your names are written in
heaven” (<421020>Luke 10:20).
In John 6 it will be found that Christ, in the hearing of the multitude,
hesitated not to speak openly of a company whom the Father had “given to
him” (vv. 37, 39). To the apostles He said,
“Ye have not chosen me, but I have chosen you, and ordained you,
that ye should go and bring forth fruit” (<431516>John 15:16):
how shocked would the great majority of church goers be today if they
heard the Lord say such words unto His own! In <431709>John 17:9 we find
46
Him saying, “I pray not for the world, but for them which thou hast given
me.”
As an interesting and instructive illustration of the emphasis which the
Holy Spirit has placed upon this truth we would call attention to the fact
that in the New Testament God’s people are termed “believers” but twice,
“Christians” only three times, whereas the designation elect, is found
fourteen times and saints or separated ones sixty-two times! We would
also point out that various other terms and phrases are used in the
Scriptures to express election:
“And the Lord said unto Moses, I will do this thing also that thou
hast spoken: for thou hast found grace in my sight, and I know thee
by name” (<023317>Exodus 33:17);
“Before I formed thee in the belly I knew thee, and before thou
camest forth out of the womb I sanctified thee” (<240105>Jeremiah 1:5;
cf. <300302>Amos 3:2).
“I speak not of you all: I know whom I have chosen”
(<431318>John 13:18; cf. <402016>Matthew 20:16).
“As many as were ordained to eternal life believed”
(<441348>Acts 13:48).
“God at the first did visit the Gentiles, to take out of them a people
for his name” (<441514>Acts 15:14).
“Church of the firstborn, which are written in heaven”
(<581223>Hebrews 12:23).
This basic truth of election undergirds the whole scheme of salvation: that
is why we are told
“the foundation of God standeth sure, having this seal, the Lord
knoweth them that are his” (<550219>2 Timothy 2:19).
Election is necessarily and clearly implied by some of the most important
terms used in Scripture concerning various aspects of our salvation, yea,
they are unintelligible without it. For example, every passage which makes
mention of “redemption” presupposes eternal election. How so? Because
“redemption” implies a previous possession: it is Christ buying back and
delivering those who were God’s at the beginning. Again; the words
47
“regeneration” and “renewing” necessarily signify a previous spiritual
life—lost when we fell in Adam (<461522>1 Corinthians 15:22). So again the
term “reconciliation:” this not only denotes a state of alienation before the
reconciliation, but a condition of harmony and amity, before the alienation.
But enough: the truth of election has now been abundantly demonstrated
from the Scriptures. If these many and indubitable proofs are not sufficient,
it would be a waste of time to further multiply them.
Let it now be pointed out that this grand truth was definitely held and
owned by our forefathers. First, a brief quotation from the ancient Creed of
the Waldenses (eleventh century)—those renowned confessors of the
Christian Faith in the dark ages, in the midst of the most terrible
persecutions from the Papacy: “That God saves from corruption and
damnation those whom He has chosen from the foundation of the world,
not for any disposition, faith, or holiness that He foresaw in them, but of
His mere mercy in Christ Jesus His Son; passing by all the rest, according
to the irreprehensible reason of His own free will and justice.” Here is one
of the Thirty-nine Articles of the Church of England: “Predestination to life
is the everlasting purpose of God whereby, before the foundations of the
world were laid, He hath constantly decreed by His secret counsel to us to
deliver from curse and condemnation those whom He had chosen in Christ
out of mankind, and to bring by Christ to everlasting salvation as vessels
made to honor.”
This is from the Westminster Confession of Faith, subscribed to by all
Presbyterian ministers, “By the decree of God, for the manifestation of His
glory, some men and angels are predestinated unto everlasting life, and
others foreordained to everlasting death. These angels and men, thus
predestinated and foreordained, are particularly and unchangeably
designed; and their number is so certain and definite, that it cannot be
either increased or diminished.” And here is the third article from the old
Baptist (English) Confession: “By the decree of God, for the manifestation
of His glory, some men and angels are predestinated or foreordained to
eternal life through Jesus Christ, to the praise of His glorious grace; others
being left to act in their sin to their just condemnation, to the praise of His
glorious justice.”
Let it not be thought that we have quoted from these human standards in
order to bolster up our cause. Not so: the present writer, by divine grace,
would believe and teach this grand truth if none before him had ever held
48
it, and if every one in Christendom now repudiated it. But what has just
been adduced is good evidence that we are here advancing no heretical
novelty, but a doctrine proclaimed in the past in each section of the
orthodox Church upon earth. We have also made the above quotations for
the purpose of showing how far the present generation of professing
Christians have departed from the Faith of those to whom under God, they
owe their present religious liberties. Just as the modern denials of the
divine inspiration and authority of the Scriptures (by the higher critics), the
denial of immediate creation (by evolutionists), the denial of the deity of
Christ (by Unitarians), so the present denial of God’s sovereign election
and of man’s spiritual impotency, are equally departures from the Faith of
our forefathers, which was based upon the inerrant Word of God.
The truth of divine election has been most conspicuously exemplified in the
history of Christendom. If it be true that during the last two thousand years
of the Old Testament dispensation the spiritual blessings of God were
largely confined to a single people, it is equally true that for the last five
hundred years one section of the human race has been more signally
favored by heaven than all the other sections put together. God’s dealings
with the Anglo-Saxons have been as singular and sovereign as His dealings
with the Hebrews of old. Here is a fact which cannot be gainsaid, staring us
all in the face, exposing the madness of those who deny this doctrine: for
centuries past the vast majority of God’s saints have been gathered out of
the Anglo-Saxons! Thus, the very testimony of modern history
unmistakably rebukes the folly of those who repudiate the teachings of
God’s Word on this subject, rendering their unbelief without excuse.
Tell us, ye who murmur against the divine sovereignty, why is it that the
Anglo-Saxon race has been singled out for the enjoyment of far the greater
part of God’s spiritual blessings? Were there no other races equally needy?
The Chinese practiced a nobler system of morality and were far more
numerous: why, then, were they left for so long in gospel darkness? Why
was the whole African continent left for many centuries before the Sun of
Righteousness shone there again with healing in His wings? Why is
America today a thousand times more favored than India, which has thrice
the population? To all of these questions we are compelled to fall back
upon the answer of our blessed Lord: “Even so, Father: for so it seemed
good in thy sight.” And just as with Israel of old there was an election
within an election, so in Germany, in Great Britain, and in the U.S.A.,
49
certain particular places have been favored with one faithful minister after
another, while other places have been cursed with false prophets.
“I caused it to rain upon one city, and caused it not to rain upon
another city” (<300407>Amos 4:7)
—true now in a spiritual way.
Finally, the veracity of election is clearly evidenced by the fierce opposition
of Satan against it. The Devil fights truth, not error. He vented His hatred
against it when Christ proclaimed it (<420428>Luke 4:28, 29); he did so when
Paul preached it (as <450914>Romans 9:14, 19 more than hints); he did so when
the Waldenses, the Reformers, and the Puritans heralded it—using the
Papists as his tools to torment and murder thousands of them who
confessed it. He still opposes it. Today he does so in his guise as an angel
of light. He pretends to be very jealous of the honor of God’s character,
and declares that election makes Him out to be a monster of injustice. He
uses the weapon of ridicule: if election be true, why preach the gospel? He
seeks to intimidate: even if the doctrine of election be Scriptural, it is not
wise to preach it. Thus, the teaching of Scripture, the testimony of history,
and the opposition of Satan, all witness to the veracity of this doctrine.
I would also very much recommend the debate with Brown and White that a previous poster gave you links for, i would ask and pray that you listen with a honest heart. God bless
N.J.

 2010/5/25 7:35Profile
jerryaustin1
Member



Joined: 2008/9/2
Posts: 60
Louisiana

 .

I do not mean to be rude but I was wanting to know the biblical basis for corporate election. It is the belief that men are elect through union with Christ Himself being Elect.


_________________
Jerry Austin

 2010/5/25 11:09Profile
Christinyou
Member



Joined: 2005/11/2
Posts: 3710
Ca.

 Re: .

Christ had no need of election for He was God Himself, the One doing the electing.


_________________
Phillip

 2010/5/25 16:06Profile









 Re:

Hey, rnieman that is good stuff.

i hope rainman is reading.

In Christ crucified,
gregg
Acts 20:32

 2010/5/25 16:27
jerryaustin1
Member



Joined: 2008/9/2
Posts: 60
Louisiana

 .

The basis for this doctrine might that sice Christ is mentioned as God's Elect, those who are united in them are therefore elect.


_________________
Jerry Austin

 2010/5/25 19:11Profile
jerryaustin1
Member



Joined: 2008/9/2
Posts: 60
Louisiana

 Re: .

I am not saying I am totally sold out to it, there may be some serious kinks in it. I just want to know the scripture that is used to support it.


_________________
Jerry Austin

 2010/5/25 19:13Profile









 Re: What is the biblical basis for corporate election?


Hi jerryaustin1.

I hate to begin by revealing my confusion, but I need to quote from your leading post, to ask something. 'Corprate election if I am not mistaken is the teaching that one is elect until He is joined to Christ because He is God's Elect.' My question is about your use of 'until'. What I don't understand is, how could one be elect (in the way that you describe, by coming into union with Christ - ie have the Elect One within), before one has come into union with Him?

Perhaps I have answered my next piece of confusion, which is, I'm puzzled as to why you call it 'corporate' election? The idea seems to be that a pool of people outside (a body of people or corps) are already 'elect', before they have ever come to faith in Christ. Have I picked that up correctly?

What I'm trying to scrutinise, is whether 'corporate election' could be a thread from Dual Covenant theology, that (strange) belief that the Jews are ALL saved under Moses (corporate election, perhaps) but Gentiles - or perhaps including Jews also - are saved through faith in Christ? Discussion of the above is bound to lead to Rom 9.

However, if you study the history (in scripture) from which Paul is drawing, it's impossible to come to this conclusion, seeing Paul is perfectly clear earlier in Rom 8, that 'adoption' (see also Eph) is necessary for any one to become a son of God by faith in Christ. It's also important to remember 'Israel' (God prevails) was a man. The children of Israel are his offspring. But, God refers to 'Israel my Son' singular - which leads to Paul's exposition in Galatians of 'Seed' and 'seeds'. (See also generation and generations.) Also, right at the top of Rom 9:4, Paul starts with 'adoption' as the hope God had in His heart for individual children of Israel.

That said, the verse you need is Isaiah 42:1. I think 'judgement' also needs to be researched, as modern man tends to use it differently than the Old Testament.

I would suggest that just as 'in Adam all' (unborn) died. Likewise, all not 'in Christ' remain dead and potentially unborn (unelect), until they unite in death with Christ, consequently to be raised to new life in Him. (Rom 6 and all preceding chapters.)

Maybe my comments don't pay enough respect to theological positions, for which I apologise unreservedly, but, the Bible is all true. I believe there is great consistency in God's word, and I'm sure as you search it, you will find.

 2010/5/27 11:54
jerryaustin1
Member



Joined: 2008/9/2
Posts: 60
Louisiana

 Re:

I myself have't fully wrapped my head around it. Why it is called corporate ( as opposed to individual) is because it is the Body of Christ as a whole that is chosen, ( elect ) not the individual before union.


_________________
Jerry Austin

 2010/5/27 13:50Profile





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