Can your briefly explain election in Romans 8:29-30?

Question
Can your briefly explain election in Romans 8:29-30? Some illustrations would help.
Answer

I apologize, but this answer even in a very brief form is rather long. But in attempting to keep it as simple as possible:

Romans 8:29-30 For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.

As one can see, the word "election" is not in the text, however the word "predestined" is. The two words overlap greatly in their meaning and application, so much so, that they are often used interchangeably, both referring to God's gracious decree whereby he chooses some for eternal life.

In Romans 8:29-30, we observe what God does, not man! Man's faith and free-will aren't even mentioned. Moreover, we see the golden chain of grace: Foreknew --> Predestination --> Calling --> Justification --> Glorification. One leads necessarily to the next. Note that the objects of each activity is applicable only to Christians. Ultimately, all those God foreknew are necessarily glorified. All the verbs in Romans 8:30, including "glorified" (edoxasen), are in the aorist tense. Through the Holy Spirit (2 Tim. 3:15-17; 2 Pet. 1:20-21), Paul is so sure of what God's foreknowing, predestining, calling, and justification entails, that glorification, which in linear time and at the Second Coming, is being spoken of as already happening. Paul is saying that the event is absolutely certain! That is, from the standpoint of God's decree, this has already happened. Douglas Moo (The Epistle to the Romans, Eerdmans Publishing) states:

Most interpreters conclude, probably rightly, that Paul is looking at the believer's glorification from the standpoint of God, who has already decreed that it should take place. While not yet experienced, the divine decision to glorify those who have been justified has already been made; the issue has been settled. Here Paul touches on the ultimate source of the assurance that Christians enjoy, and with it he brings to a triumphant climax his celebration of the "no condemnation" [Rom 8:1] that applies to every person in Christ.

So, glorification is so sure that Paul pictures saints already "seated" with Christ (Eph 2:5-6 - aorist tense, as if the seating has already occurred). Therefore, in context Romans 8:29-30 reveals the definiteness (fore-knew = fore-loved = fore-ordained) of the glorification of God's elect.

Election: A Definition

The terms "election" (Greek, eklogen, meaning "to choose") and "predestination" (Greek, proorisen, meaning to "foreordain" or "mark out beforehand") each have a variety of uses in Scripture. In the Bible, their meanings often overlap, thus in many instances they are synonymous. [1]

As to the word "election" among its uses in the NT (Acts 9:15; Rom. 9:11; 11:5, 7, 28; 1 Thess. 1:4; 2 Pet. 1:10), it can refer to God's choice: (1) of Israel as his people (cf. Deut. 7:6; 14:2; Psa. 105:43; 135:4; Rom. 11:5, 7); (2) his church as his people (Eph. 1:4); (3) angels (1 Tim. 5:21); or (4) of certain individuals for salvation (Col. 3:12; cf. 1 Cor. 1:27; 2 Thess. 2:13; 2 Tim. 2:10; Tit. 1:1; 1 Pet. 1:1; 2:9; 5:13; Rev. 17:14, etc.). As to "predestination" (Acts 4:28; Rom. 8:29, 30; 1 Cor. 2:7; Eph. 1:5, 11) it is a broader term referring to anything that God ordains to take place, such as the Cross (Acts 2:23-24; 4:27-28). Both terms speak of the absolute sovereignty of God. In the discussion below, we will view each as being synonymous with one another.

Election is not God looking down the corridors of time and him selecting by his omniscience / foreknowledge those he knew would choose him. This Foreseen Faith View - a false view - has at least two main elements:

(1) Election is based upon God foreseeing the faith of particular individuals rather than only being in accordance with the good pleasure of his divine will.

(2) Regeneration is ultimately the result of people's own choice, not God's.

Scripture teaches that, "We love because he first loved us," and not the other way around (1 John 4:18). The Foreseen Faith View is incorrect for numerous reasons:

(1) Paul says, God chose his elect "according to the purpose of his will," not according to other people's purposes (Eph. 1:4-5, 11). "Who saved us and called us to a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began" (2 Tim. 1:9).

(2) If regeneration relies upon other people's choice than salvation is by works, not grace, which violates Scripture (Eph. 2:8-10).

(3) Good works, like choosing Christ, are the effects of predestination; "For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them" (Eph. 2:10; Tit. 2:14).

(4) Scripture clearly states that people were ordained prior to them receiving faith; "As many as were ordained to eternal life believed" (Acts 13:48).

In addition, the Foreseen Faith View, does not eliminate the problem it seeks to avoid, that being the question of the injustice of God in election. As if God is all powerful and sovereign, then why not just save everyone? (see below). As the Bible teaches, "As many as were appointed to eternal life believed" (Acts 13:48).

Election: Jesus' Use of Election

Jesus himself believed in Election / Predestination. He teaches it in many locations in Scripture personally (i.e. John 6:37, 44, 65; 15:16, 19; 17:2, 6, 9; Acts 9:15), two of which are in: (1) Matthew 11 and (2) Matthew 13.

Matthew 11:20-24 reads:

Then he began to denounce the cities where most of his mighty works had been done, because they did not repent. "Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I tell you, it will be more bearable on the day of judgment for Tyre and Sidon than for you. And you, Capernaum, will you be exalted to heaven? You will be brought down to Hades. For if the mighty works done in you had been done in Sodom, it would have remained until this day. But I tell you that it will be more tolerable on the day of judgment for the land of Sodom than for you."

The elephant in the text at this moment is that if Jesus desired everyone to be saved in Tyre and Sidon, why didn't work signs there to see to it that they would be saved? The fact is that Jesus did not do selective works in these cities that would have brought them to himself. The Spirit of God was not there with the gifts of "faith" (Eph. 2:8-10) and "repentance" (2 Tim. 2:24-26). Rather the spirit of judgment fell on these cities.

The second text Jesus uses to teach election also brings us back to the book of Genesis - Matthew 13.

Election in effect is God's sovereign decree to bestow his grace on some, but not all sinners, saving some through Jesus Christ, but not all mankind (see universalism below). Berkhof in his Systematic Theology says election is the "eternal act of God whereby He, in His sovereign good pleasure, and on account of no foreseen merit in them, chooses a certain number of men to be the recipients of special grace and of eternal salvation. More briefly it may be said to be God's eternal purpose to save some of the human race in and by Jesus Christ."

The Apostle Paul understood many of the mysteries in the Bible. Among these is the doctrine of election. When Paul refers to election (Rom. 9:10-13; Eph. 1:3-14, etc.), he speaks as one understanding the topic. In Ephesians he speaks of election as being an unconditional (before the world), sanctifying, loving, and an adopting choice to the praise of his glorious grace (Eph. 1:4-5). His choice was not based on us choosing him. Rather, he foreknew (fore-loved) us beforehand (Rom. 8:29-30). In Romans, Paul further reveals that election is a sovereign loving choice for the praise of his glory alone (Rom 9:11, 13, 15-17, etc.).

Paul was well-grounded in the Scriptures - that is the Old Testament (Acts 22:3) - and wrote a large part of the New Testament (13 books, but second to Luke in content, who wrote the books of Luke and Acts). He does not give us a comprehensive explanation of the doctrine election in Romans 8-11 or Ephesians 1:3-14, etc., because it was earlier explained to the Church from the Book of Genesis (and elsewhere).

Jesus also understood election (see Luke 18:1-8) and describes it in Matthew 13:24-30, 36-43, essentially bringing us back to Genesis. Perhaps this chart and the further explanation below will help show the correlation between the passages:

Genesis 1:1-4:2
Description
Matthew 13:24-30, 36-43
Description
Gen 1:1-2:3; Col 1:16 God / Son of Man (Owner) Matt. 13:24, 37 Man (Owner)
Gen. 1:1-2:3 God's universe Matt. 13:24, 38 Owner's field
Gen. 1:26-30 Vice-Regents: Adam and Eve Matt. 13:25, 27 Vice-Regents: The servants
Gen. 1:27 God's race - the elect Matt. 13:27, 38 Good seed (wheat)
Gen. 3:15 Satan's race - non elect Matt. 13:25, 38 Bad seed (tares)
Gen. 1:28, 31 God's elect are to be fruitful, multiply, and rule Matt. 13:24 Owner sowed good seed
Gen. 3:1-6 Adam and Eve sinned Matt. 13:25 Servant's slept on the job
Gen. 3:12-13 Adam and Eve withheld the whole truth - they played the blame game Matt. 13:25 Servants withheld the whole truth - they slept
Gen. 3:15 Seed of the serpent, seed of the woman Matt. 13:25 tares (bad seed), wheat (good seed)
Gen. 3:12-13: Adam and Eve explained what happened Matt. 13:25, 27-28 The servants explained what happened
Gen. 3:20 Eve becomes the mother of "all living" - elect and non-elect Matt. 13:28-30 Wheat (elect) and tares (non-elect) abide together
Gen. 4:1-2 Non-elect Cain was born before elect Abel Matt. 13:30, 41-43 Though their harvests are at the same time, the non-Elect tares will be bundle together first

Jesus tells the Kingdom parable of the weeds. Jesus provides the interpretation to this parable in (Matt. 13:36-43).

A Brief Explanation of Matthew 13:24-30

This man in Matthew 13 (God in Genesis, Jesus is God), apparently a wealthy farmer, employed several "hands" (vice-regents) to work his farm. These chosen servants knew how to sow "good seed" and care for a field. We can see a parallel to this in the fact that God, the creator and owner of the world (Gen. 1; Psa. 50:12; cf. Matt. 13:37), turned over the world to Adam and Eve (vice-regents) to tend, protect (Gen. 1:28; 2:15; cf. Matt. 13:38) and sow good seed (Gen. 1:31, since the world was created "very good," before the Fall Adam and Eve could sow nothing but good seed).

While the sowers slept "his" (not just "a" but "his" = God's) enemy came and sowed weeds among the wheat (Matt. 13:25; 13:39). Similarly, in the Garden of Eden, Satan ("the adversary") came with his temptation. Mankind in Adam fell (Gen. 3:1-6; Rom. 5:12-21). Satan sowed his "seed" (Gen. 3:15). Satan's seed are the non-elect who never belonged in God's Kingdom in the first place. They are outsiders, invaders, and enemies. Whereas, Eve use to be the mother of just the seed of the elect (Gen. 2:23, Adam called Eve "woman" when she could only bare the seed of the elect, as sin had not yet been introduced by the Fall), now she was also the mother of the non-elect (Gen. 3:20 - the mother of "all" living - "all" = elect and non-elect). Weeds had been sown among the wheat. The non-elect (seed of the serpent) were sown among the elect (seed of the woman [Gen. 3:15]; the seed of Christ [Gal. 3:29; cf. Rom. 8:17]).

In Matthew 13:26-27, the servants came to their master and in Genesis 3:8 God came to visit Adam and Eve - "walking in the garden in the cool of the day." The owner states that "his enemy" (Matt. 13:25) sowed weeds among the wheat (Matt. 13:27-28) and God clearly knew his enemy who was behind the Garden deception (Gen 3:12-15). Adam and Eve (as well as the servants who slept), were VERY culpable and needed the grace of God for redemption. In Genesis 3:21, God shed blood and clothed the first couple. Adam and Eve did not successfully cloth themselves (fig-leaf Armianism didn't work, Gen. 3:7) as they could not be saved by their own works (Eph. 2:8-10).

In Jesus' parable the servants ask, "'Do you want us to go and pull them up?'" (Matt. 13:28), but Jesus answers and says, "No, because while you are pulling the weeds, you may root up the wheat with them. Let both grow together until the harvest. At that time I will tell the harvesters: First collect the weeds and tie them in bundles to be burned; then gather the wheat and bring it into my barn" (Matt. 13:29-30; 13:40-42). And truly, the righteous (Rom. 1:17; 3:22; 4:5; Phil. 3:9) have lived in the midst of the unrighteous from the beginning. Adam and Eve bore the non-elect seed Cain first and then elect seed Abel (Gen. 4:1-2). We have seen generations of each since. Only on the last day will the non-elect and the elect be separated. First the non-elect will be cast into the furnace and then the elect gathered to live with their Lord (King, Master, Owner - cf. Matt. 13:47-52; 25:32-33). See WCF 25.5; BC 29.

So, how do the non-elect then come forth out of the first couple, Adam and Eve? How does evil come forth from that which very good. (Gen 1:31)? Let's be explicitly clear, the Bible nowhere says that Eve had sexual relations with Satan. So, how do we answer this question?

While we know it was sin, we do not actually know the specifics. It is interesting though that the Holy Spirit concentrates upon the words "seed" (conception, bring forth, mother, thorns, thistles, knew, conceived, bare) in Genesis 1:11-12, 29; 3:15-16, 18, 20; 4:1-2 (and the rest of the chapter, including phases such as "fruit of the ground," "firstlings of his flock," "field," "tillest the ground," "yield," "born," "begat," etc. Gen. 4:3-4, 8, 10, 17-18, 20, 22, 25-26) and the terms "seed" (tares, wheat, sowed) in Matthew 13:24-27, 29-30, 37-40 (and the rest of the chapter, Matt. 13:4, 19, 20, 22-23, 31-32). Biblically election and non-election are God ordained and "seed" driven (Rom. 9:10-13). Israel was commanded in the Old Testament to destroy a lot of non-elect "seed" (Hittites, Girgashites, Amorites, Canaanites, Perizzites, Hivites and the Jebusites, etc., Deut. 7:1-5). It is also interesting that God uses the word "seed" when describing the Abrahamic covenant (Gen. 12:7; 13:15-16; 15:5, 13, 18; 17:7-10; cf. Rom. 4:13; Gal. 3:29). Also see the use of "Father" (Rom 8:15), "children" (Rom. 8:17), "heirs" (Rom. 8:17), and "adoption" (Eph. 1:5), et. al. as well. As far as evil coming from that which is "very good" see the example below in "Evil and God?"

So, election concerns:

Groups
The Elect
The Non-Elect Text
Two Seeds Seed of the Woman [1] Seed of the Serpent Gen. 3:15
Two Seeds Wheat Tares Matt. 13:24-30, 36-43
Two Seeds Sheep Goats Matt. 25:31-46
Two Kingdoms Kingdom of Light Kingdom of Darkness Eph. 6:10-18; Col 1:13

This covenant war between these seeds is seen throughout Scripture:

Seed of the Woman
The Elect
Gal. 3:29; 4:4
vs.
Seed of the Serpent
The Non-Elect
John 8:44
Text
Adam vs. Serpent Gen. 3
Noah vs. World Gen. 6-10
Abraham vs. Four kings Gen. 14
Moses vs. Egypt Exodus
David vs. Goliath 1 Sam. 17
Christ vs. Satan Matt. 4:1-11; John 8:43-44; 14:6;
Gal. 1:4; 4:4; Col. 2:15; Phil. 2:10;
Rev. 12:4
Invisible Church vs. Satan, World Matt. 24:4-12; John 3:19-21; 16:33;
1 Cor. 6:14-15; 2 Cor. 2:11;
Eph. 6:10-18; 2 Tim. 4:17; Jas. 4:7;
1 Pet. 5:8; 1 John 2:16; Rev. 11:15

Those genealogies in the Bible have a little more meaning now, don't they? See Matthew 1:1-17; Luke 3:23-38, etc.

Election: Genesis

Yes, so as Jesus teaches us, the foundation of election is found in Genesis 1-3. Peter teaches that Jesus himself was foreordained before the foundation of the world to die for his people (1 Pet. 1:19-20). Paul says, Christ's children were chosen "in him before the foundation of the world" and "he predestined [them] for adoption to himself as sons through Jesus Christ" (Eph. 1:4-5,11). So, this doctrine is clearly taught from the beginning. Moses wrote:

Genesis 1:28 And God blessed them. And God said to them, "Be fruitful and multiply and fill the earth and subdue it, and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth."

Genesis 3:20 The man called his wife's name Eve, because she was the mother of all living.

In Genesis 1:26-28, we observe God's command to Adam and Eve to produce elect individuals to fill the earth. Adam and Eve and their elect offspring were to subdue and have dominion over the entire earth. They were to rule it as sinless covenant vassals for God's glory alone. If not for the Fall, all their seed would have been "holy and blameless before [God]" (Eph. 1:4); they would have walked in "good works, which God prepared in advance as [their] way of life" (Eph. 2:10).

The good and necessary consequence of Scripture (WCF 1.6) indicates that if Adam and Eve and their offspring never sinned by partaking of the forbidden fruit (Gen. 2:16-17; 3:1-7), then only the elect would have filled the earth. Only the elect would have existed. Then, once all the elect had been born, filled, and subdued the earth, and history finished an unfallen course, it would have been in Heaven; as "nothing unclean would have been in it" (Rev. 21:27). Everyone would have had "the right to the tree of life" (Rev. 22:14).

And God always fulfills his purposes (Isa. 55:11). So, this seed is God's elect that will fill the New Heavens and New Earth. If we were to draw an image of this we could visualize it accordingly:

Elect and Non-Elect

However, with the entrance of sin into the world, Eve became "the mother of all living" (Gen. 3:20); she became the mother of both the elect and non-elect. Now the elect would dwell with the non-elect; the wheat would grow up with the tares (Matt. 13:30).

Election: Not Unjust, but a Purposeful Plan

So, these truths above teach us some important elements concerning election / predestination:

(1) God is not unjust in election:

a. Those he elected in love (Eph. 1:4-6) from the foundation of the world (Eph. 1:4-5, 11) will fill the New Heavens and New Earth (Mark 13:27):

i. Adam and Eve's intended seed (Gen. 1:26-28) before the Fall, are the elect of God, who will fill the New Heavens and New Earth (Isa. 55:11).

ii. Eve became the mother of "all living" only after the Fall (Gen. 3:20)

b. God Chose a Redeemer for his elect - Jesus Christ:

i. The seed of the Woman (Gen. 3:15; Gal. 3:16)

ii. The Lamb of God (Gen. 3:21; John 1:29; 1 Pet. 1:19-20)

iii. A Pre-ordained Savior (Acts 2:23-24; 4:27-28)

iv. Demonstrated Grace in the Garden (Gen. 3:21)

v. Wheat and Sheep are the elect (Matt. 13:34-30; 25:31-46)

c. Satan left his seed, which are introduced in Gen. 3:15, without a savior:

i. Satan fell because of pride (Isa. 14:12-17; Ezek. 28:11-19) [3]

ii. Satan was liar from the beginning (John 8:44)

iii. Tares and Goats are the non-elect (Matt. 13:34-30; 25:31-46)

(2) God's Purposeful Plan:

a. So, God's people would know his full reality of his love:

"Greater love has no one than this, that someone lay down his life for his friends" (John 15:13).

b. To destroy the works of the Devil:

"Whoever makes a practice of sinning is of the devil, for the devil has been sinning from the beginning. The reason the Son of God appeared was to destroy the works of the devil." (1 John 3:8)

i. One of the works of the Devil was the introduction of the seed of the serpent (Gen. 3:15). [5]

ii. For the Scripture says to Pharaoh, "For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth" (Rom. 9:17)

iii. Jesus will destroy the seed of the serpent in an eternal Hell (Dan. 2:12; Matt. 13:30; 25:46). [6]

Questions:

1. How did evil come from that which was absolutely "very good" (Gen. 1:31)?

God has declared the end from the beginning (Isa. 46:9-10), but while God is sovereign over evil, sin, and calamity, he is not the author of it! He ordained that sin should come into the world just as Christ was ordained to die for the sins of the elect before the foundation of the world (1 Pet. 1:18-21; Eph. 1:4-5, 11). He ordained that he would deal with sin in the consummation of all things (1 John 3:8). But he is not sin's author. His creation was "very good" (Gen. 1:31). Fallen angels and then fallen man corrupted God's "very good" universe. They are the authors of sin, not God. They took that which was very good and corrupted it. They removed good from good, making evil. An example may help:

Imagine someone creating a four-legged table that functions as intended - "very good." It is perfect! But what happens when a leg is removed from it? Something good (a very good leg) is removed from something good (the very good table), and you have something other than what was originally created. If we call this leg "obedience" - then the leg of obedience has been removed from that which was very good (the table). The table is now corrupted - something sinful and evil - because it is not what it is supposed to be.

God created a Genesis 1:31 table. It was very good. God gave his Genesis 1:31 creation to Adam to manage as his covenant vassal. Adam was in charge of a very good four-legged universe. But in a short time, Adam removed one of the legs through disobedience. So, now we have an imperfect fallen three-legged universe. But, in the fullness of time, Jesus, the carpenter, became incarnate to reattach the leg for his elect. His people look forward to the new heavens and the new earth!

So, God can create something totally good, but ordain that evil come into it, without being its author.

2. What is the difference between "create" and "ordain"?

While God is not the author of sin, he ordained sin's existence from the beginning:

(1) God not only made it a possibility that Adam could sin (Gen. 3)

(2) He not only knew Adam would sin (Isa. 40:13-14; cf. Job 21:22; Rom 11:33-34, etc.), but

(3) He also ordained that Adam would sin.

We are sure of this as God also ordained for his Son to die before the foundation of the world! (Acts 2:23-24; 4:27-28; 1 Pet. 1:18). Although God is not the author of evil or sin, he does ordain sin for his own glory. Though finite illustrations of the infinite are always limited, an illustration may help to clarify the relationship of author/creator and ordaining:

Let's say you purchase a Toyota Camry. Toyota, the author/creator, made your Camry and the speedometer registers 120 mph. That is fast! However, where you live the speed limit is only 55 mph. Just because Toyota created a vehicle that can go 120 mph doesn't mean that the driver has the right to drive that fast. Creating the possibility to break the speed limit does not mean Toyota is the author of a traffic offense by a speeding driver. Who would be responsible? Who would be the author of the traffic offense? The driver would be.

So why did Toyota ordain that the Camry could go faster than 55 mph? So, it can run more efficiently. If cars were built to only go at 55 mph, then the car would wear the car out prematurely, they couldn't properly accelerate, go up hills as easily, do towing, etc. Realistically, optimal performance is not at the top end of the curve, so automobile manufactures design vehicles so that typical operation lines up with optimal efficiency/performance. This means creating vehicles with more capability then they should normally use.

So, there is a legal and reasonable use for a car to go 120 mph, just as there is a legal and reasonable for the use of evil: (1) so God could reveal the absolute fullness of his love to his elect (John 15:13) and (2) to destroy the work of the devil (1 John 3:8). Though we do not always clearly and fully understand God's ordaining of evil, we can trust God. If he ordains something, it is always for the good of his people (Rom. 8:28).

Footnote:

[1] WCF. III. Chapter III, Of God's Eternal Decree: [1] God from all eternity, did, by the most wise and holy counsel of His own will, freely, and unchangeably ordain whatsoever comes to pass; yet so, as thereby neither is God the author of sin, nor is violence offered to the will of the creatures; nor is the liberty or contingency of second causes taken away, but rather established. [II] Although God knows whatsoever may or can come to pass upon all supposed conditions; yet has He not decreed anything because He foresaw it as future, or as that which would come to pass upon such conditions. [III] By the decree of God, for the manifestation of His glory, some men and angel are predestinated unto everlasting life; and others foreordained to everlasting death. [IV] These angels and men, thus predestinated, and foreordained, are particularly and unchangeably designed, and their number so certain and definite, that it cannot be either increased or diminished. [V] Those of mankind that are predestinated unto life, God, before the foundation of the world was laid, according to His eternal and immutable purpose, and the secret counsel and good pleasure of His will, has chosen, in Christ, unto everlasting glory, out of His mere free grace and love, without any foresight of faith, or good works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving Him thereunto; and all to the praise of His glorious grace. [VI] As God has appointed the elect unto glory, so has He, by the eternal and most free purpose of His will, foreordained all the means thereunto. Wherefore, they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ by His Spirit working in due season, are justified, adopted, sanctified, and kept by His power, through faith, unto salvation. Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only. [VII] The rest of mankind God was pleased, according to the unsearchable counsel of His own will, whereby He extends or withholds mercy, as He pleases, for the glory of His sovereign power over His creatures, to pass by; and to ordain them to dishonor and wrath for their sin, to the praise of His glorious justice. [VIII] The doctrine of this high mystery of predestination is to be handled with special prudence and care, that men, attending the will of God revealed in His Word, and yielding obedience thereunto, may, from the certainty of their effectual vocation, be assured of their eternal election. So shall this doctrine afford matter of praise, reverence, and admiration of God; and of humility, diligence, and abundant consolation to all that sincerely obey the Gospel.
[2] though the "seed of the woman" (Gen. 3:15) is Jesus Christ, his children are adopted into his family (Eph. 1:5).
[3] Who is the Prince of Tyre?
[4] What is Reprobation?
[5] An Eternal Hell is for Real - The Heresy of Annihilationism?

Related Topics:

Calvinism and Joshua 24:15?
Calvinism and Psalms 69:28?
Calvinism and Isaiah 55:1-3?
Calvinism and Ezekiel 18:32; 33:11?
Calvinism and Matthew 11:28?
Calvinism and Matthew 13?
Calvinism and Matthew 23:37?
Calvinism and John 3:16?
Calvinism and John 6:33?
Calvinism and Acts 7:51?
Calvinism and 2 Corinthians 5:14-15, 19?
Calvinism and 1 Timothy 2:4, 6?
Calvinism and 1 Timothy 4:10?
Calvinism and Titus 2:11?
Calvinism and Hebrews 2:10?
Calvinism and 2 Peter 2:1?
Calvinism and 2 Peter 3:9?
Calvinism and 1 John 2:2?
Calvinism and Revelation 3:5?
Theological Flowerbeds - DAISY vs. TULIP
Election vs. Predestination
Election vs. Predestination: Calvinism vs. Arminianism
Will all mankind eventually be saved? (Isn't election unjust?)
What is Reprobation?
Created for Disaster Proverbs 16:4
Evil and God?
Universalism - Ephesians 1:10 and Colossians 1:20

Answer by Dr. Joseph R. Nally, Jr.

Dr. Joseph R. Nally, Jr., D.D., M.Div. is the Theological Editor at Third Millennium Ministries (IIIM).