In this chapter with seven subdivisions the author pointedly addresses differences between Calvinistic and Arminian positions using word studies, Old and New Testament passages, and reputable citations.
“When one studies the subject of election, sooner or later he faces the question of its relation to foreknowledge. The question is: Did God choose the elect solely by sovereign grace or because He foresaw that they would believe? Calvinists agree with the first; most non-Calvinists accept a form of the second. What saith the Scriptures?”
Foreknowledge and Foresight. Four paragraphs. The author establishes that foreknowledge is not foresight.
Election by Foreknowledge in 1 Peter 1. Two paragraphs. The author further establishes that foreknowledge is not foresight.
Election by foreknowledge in Romans 8. Five paragraphs. William Perkins the Puritan who popularized the term “the Golden Chain” to describe Romans 8:29–30 is mentioned. “Paul there sets forth salvation in five links: foreknowledge, predestination, calling, justification, and glorification. The chain began in eternity past (links 1 and 2), continues in time (links 3 and 4), and concludes in the future (link 5), so certain that it is spoken of in the past tense. He does not mention other links such as faith because they are not pertinent to his argument. The popular Arminian interpretation is reviewed and refuted. “Arminian exegesis wrongly says that verse 29 means foresaw their faith. But Paul says God foreknew them, not their faith. Faith is not even mentioned. It is whom, not what in each link. It also hinges on the meaning of the word foreknew. Paul would use it again in 11:2 with reference to election in verses 5 and 6. While some Reformed interpreters take Romans 8:29 to mean foreordination, by far most take it to mean forelove.”
Election Is Not by Foreseen Faith. Six paragraphs. A portion of the Canons of Dort is cited. The author then writes, “If election is based on foreseen faith, where did that faith come from? Faith is not something that fallen sinners can generate. It must be given to them. To say that God foresaw that He would give them faith, then, is much the same as to say that He foreordained that He would give them faith. Calvinists affirm this; Arminians deny it… Acts 13:48 teaches this: ‘And as many as had been appointed to eternal life believed.’ This is sometimes misquoted as ‘Those who believed were appointed to eternal life.’ God pre-appointed that certain people would believe. That is election. It is a question of cause and effect. The cause is God’s pre-appointment; the effect is faith. Arminianism reverses the order. Robert Haldane commented: ‘Faith cannot be the cause of foreknowledge, because foreknowledge is before predestination, and faith is the effect of predestination.” Francis Turretin: ‘If election is from foreseen faith, then God would not have elected man, but man would have elected God, and so predestination should be called post destination.’ God is a God of order, not confusion (1 Corinthians 14:33, 40). When we tamper with God’s order, theological confusion arises… We can also dismiss any hint that God chose us based on foreseen holiness or good works. Ephesians 1:4 and 2:10 clearly state that these were predestined by God and therefore cannot be the cause of predestination. God did not choose anyone because He foresaw they were better than others. In point of fact, the elect are often worse than the non-elect. But the degree of one’s sinful state has no bearing whatsoever on one’s election. Would anyone suggest that God chose someone because he was better – or chose him because he was worse than others? Paul considered himself the chief of sinners yet was elect. The foreseen good character of the regenerated elect was no more the basis of their election than the foreseen bad character of the reprobate was the basis of their non-election. Character has nothing to do with it. Sovereign grace has everything to do with it.” Several Arminian arguments are then refuted.
Foreknowledge in Another Sense. Two paragraphs. “Foreknow can also mean forelove. In the Bible, to know can mean more than to accumulate factual information. It can mean personal affection. In his classic book Knowing God, J. I. Packer shows that there is a big difference between knowing about God and knowing God personally… Now we know God because He first knew us Galatians 4:8–9; 1 John 4:19. God took the initiative in this personal knowledge. And He did it back in eternity when He foreordained to do so in time. That is what is meant by affectionate foreknowledge. It is forelove. That is what is meant in Romans 8:29 and perhaps also 1 Peter 1:2. It is not just causative; it is causally affectionate and affectionately causal.”
Foreknowledge as Forelove. Six paragraphs. The author discusses Hebrew and Greek words as well as Old Testament and New Testament passages.
Conclusion. “The answer to the question at the
beginning of this chapter is this: God chose the elect solely out of sovereign
grace, not because He foresaw that they would believe. He did so because He
chose to. And He did it out of love.”
