Britt Worthan | Winston, Georgia
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PAUL’S STATEMENT ON DIVINE ELECTION
PAUL’S STATEMENT ON DIVINE ELECTION Romans Nine Only God knows the number of self-styled preachers who would, if they could get away with it, take a pin-knife and cut the ninth chapter of the letter to the Roman Church out of the Bible. Some wish desperately that it was not a part of the Divinely Inspired Word of Scripture. Though they would never do such a bold and blasphemous thing, they either delete it from their preaching, or distort and pervert its truth. But it matters not what men do with it, the fact remains that it is inspired truth and it is settled in heaven. It is well documented and settled by the inspired Apostle that God elected unconditionally a people to salvation through Jesus Christ. He uses God’s choice of Jacob over Esau as an example saying, “For the children being neither 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 that calleth” (vs.11). The Amplified New Testament states it in this sense, “in order further to carry out God’s purpose of selection (election, choice), WHICH DEPENDS NOT ON WORKS OR WHAT MEN CAN DO, but ON HIM WHO CALLS THEM.” The next principle of divine election that is made so clear in Romans nine is that God’s electing love is discriminating (this really rubs the hair of the cat the wrong way). We see this in the statement of verse thirteen, “As it is written (Mal.1:2 & 3), Jacob have I loved, but Esau have I hated.” This very securely establishes God’s sovereign prerogative to save and damn whom He pleases, and if you know anything at all about the nature of sin and its infinite reprehensibleness you know that not a single son of Adam’s race should have been selected. All of us should have been eternally “hated” and damned. After the Apostle clearly stated his case he perceived an objection, “What shall we say then? Is there unrighteousness with God?” (v.14)… The Amplified has, “Is there injustice on God’s part?” To which he answers, “Certainly not.” Then he does what must always be done when met with an objection to Biblical doctrine, namely, prove the doctrine by the scriptures, “For He saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion” (vs.15). He then concludes his argument in verses 16-21 showing that the gift of grace is not a question of human will and merit, but of God’s pure sovereign mercy. My dear readers we must not quibble with God. His ways are not our ways, or His thoughts our thoughts.
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