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Bible verses about God's Election
(From Forerunner Commentary)

Genesis 25:22-23

God put this in perspective for her. In these two little babies were the seeds of two great peoples who would become populous and powerful nations that would compete with each other for many generations to come. When we consider that this contentious relationship has directly and adversely affected many nations throughout history, along with the resultant sufferings and deaths of millions of people, it is no laughing matter.

Notice that in His explanation, God predicted who would ultimately prove dominant: the younger, whom we know as Jacob or Israel. The apostle Paul comments on this in Romans 9:10-13:

And not only this, but when Rebecca also had conceived by one man, even by our father Isaac (for the children not yet being born, nor having done any good or evil, that the purpose of God according to election might stand, not of works but of Him who calls), it was said to her, "The older shall serve the younger." As it is written, "Jacob I have loved, but Esau I have hated."

The apostle uses this situation to illustrate that God's choice, or election, is based entirely on His grace, not on any kind of human merit. The human reasons often advanced for the ongoing strife between the descendants of Esau and Jacob are therefore groundless, as God for His own purposes has chosen to show favor to the nations of Israel and not to Edom. However, despite their being denied national greatness, Esau's descendants are not without hope of salvation, though they must swallow their pride and admit that "salvation is of the Jews" (John 4:22), through the Messiah, who descends from Judah, son of Jacob (see Matthew 1:2, 16; Luke 3:23, 33-34; Hebrews 7:14).

Richard T. Ritenbaugh
All About Edom (Part One)

Romans 9:10-16

Jacob had God's election, selection, or calling, thus giving him a very decided advantage withheld from Esau by God, who did not choose to call him. God's election of Jacob and rejection of Esau had nothing to do with anything genetically inherent within them. It had nothing to do with what either of them had done. It had everything to do with what God chose to do and did: He gave Jacob the edge. Jacob eventually responded correctly, but the sovereign God exercised His right to make moves and use people as He designs. This is Paul's main point.

God's decisions—what He elects to do—are not matters of emotion but of will. Whether we think they are right or wrong, fair or unfair, means nothing. Isaiah 55 makes plain we do not think as He does. Our thinking on these issues does not matter because, first, God is Creator and can do as He pleases. Second, what He does is always right anyway. That we are not completely masters of our own destinies and that free moral agency has its limits are sometimes humbling and difficult to accept. God, of His own volition, can and does treat some with what we might deem as favoritism, as though some are better than others.

Notice John the Baptist's reaction to a situation in which something like this is involved:

And they came to John and said to him, "Rabbi, He who was with you beyond the Jordan, to whom you have testified—behold, He is baptizing, and all are coming to Him!" John answered and said, "A man can receive nothing unless it has been given to him from heaven. . . . He must increase, but I must decrease." (John 3:26-27, 30)

John had come to grips with this concept. He understood that his role in the vast scope of God's purpose was limited by the overruling wisdom of the Creator as He carried out His purpose. This is a reason why salvation is spoken of as "free"—because God is not bound to show mercy to anybody since all have sinned and come short of the glory of God. All too often, we forget that the invisible God is working things out according to His purpose, not ours. God is free to do as He pleases. He owes no one anything.

I Corinthians 4:6-7 adds:

Now these things, brethren, I have figuratively transferred to myself and Apollos for your sakes, that you may learn in us not to think beyond what is written, that none of you may be puffed up on behalf of one against the other. For who makes you differ from another? And what do you have that you did not receive? Now if you did indeed receive it, why do you boast as if you had not received it?

Do we have grounds for being puffed up or jealous? John the Baptist did not think so, and what he declared is truth. I Corinthians 12 makes clear that God places people in the church as it pleases Him, and He gives gifts to them so they can be responsible for a function. The gifts do not make them "better," just prepared by the Creator to serve in a specialized way.

At this juncture, we can draw a major lesson from the Parable of the Talents and fit it into this picture:

For the kingdom of heaven is like a man traveling to a far country, who called his own servants and delivered his goods to them. . . . So he who had received five talents, came and brought five other talents, saying, "Lord, you delivered to me five talents; look, I have gained five more talents besides them." . . . He also who had received two talents came and said, "Lord, you delivered to me two talents; look, I have gained two more talents besides them." . . . Then he who had received the one talent came and said, "Lord, I knew you to be a hard man, reaping where you have not sown, and gathering where you have not scattered seed." (Matthew 25:14, 20, 22, 24)

Not all are expected to produce the same results, but all are expected to be equally faithful to the gifts God entrusted to them. Interestingly, the one who was unfaithful to what God gave him failed to produce based on his reasoning that God is unfair. Like so many people today, he felt victimized.

We see, then, that Jacob was not inherently a better person than Esau was. He was simply gifted in a way Esau was not. God probably chose to use twins to illustrate this vitally important lesson to draw attention to how He works and to His grace. In this way, God is never indebted to man.

What makes this so important to us? We have the same advantage over those not called as Jacob had over Esau. We also learn that those who judge themselves among themselves are not wise because not everyone is gifted in exactly the same way. Finally, we learn that each bears his own responsibility to edify the body according the measure of what God has given him.

John W. Ritenbaugh
Eating: How Good It Is! (Part Two)

Ephesians 1:5

What the Father is doing has nothing to do with the way we are or were. It has everything to do with His initiating and choosing us because He wants us, not because of anything that we may have done.

John W. Ritenbaugh
The Awesome Cost of Salvation

Ephesians 1:5

He could have invited billions of other people, yet He did not—He invited us. This "adoption as sons" is another thing that He has invited us to.

John W. Ritenbaugh
Unity (Part 6): Ephesians 4 (C)

1 John 5:19-20

The very fact that we know these things—that we are of God, that Satan is the unseen ruler of this world, and that we know God and His Son Jesus Christ—is evidence that we have been given an understanding. This knowledge is not something we have determined on our own; the sovereign God has given it to us to fulfill His purpose in us. And in His sovereignty He has withheld it from others.

Other passages, in more specific areas of our profession, show the uniqueness of our calling to an even greater extent. For example, Paul writes in II Thessalonians 3:1-2, "Finally, brethren, pray for us, that the word of the Lord may have free course and be glorified, just as it is with you, and that we may be delivered from unreasonable and wicked men; for not all have [the] faith." From our own experiences we know his statement is true. Not everyone has faith. It is obvious that some believe and others do not. Even within the church we are at different stages of faith.

Acts 13:48 adds important ramifications to this subject of God's sovereignty, our calling, and faith: "Now when the Gentiles heard this, they were glad and glorified the word of the Lord. And as many as had been appointed to eternal life believed." The implications of Luke's words are rather startling. Only those whom God appointed or predestined to eternal life believe the preaching of Paul and Barnabas! The rest, though they also hear the word of the Lord, persecute and expel them from the region. They do not believe what they hear, and it angers rather than converts them. We must conclude that God triggers something in the minds of those He calls, making the Lord's words agreeable, so they will believe what they are hearing.

This agrees perfectly with Ephesians 1:5—"[God] predestined us to adoption as sons by [through] Jesus Christ"—and Romans 8:29-30, which explicitly states the whole panorama of His purpose:

For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren. Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified.

God has the whole process planned out, and He is so confident of His ability to accomplish it that He perceives it as already done! He knows the end from the beginning (Isaiah 46:10).

John W. Ritenbaugh
The Sovereignty of God: Part Six


 




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