§ 2. Scripture Basis for this Doctrine.
The principal passages relied upon for the doctrine of absolute decrees are found in Rom. 8:30, and 9:8-24. In these passages, Paul is, no doubt, speaking of an unconditional election. In the [pg 270] first, he declares that the gift of Christianity to those who received it was no accident. God had known them long ago as individuals, known them before they were born, known the character they were to have. He had foreordained them to become Christians, to be made into the likeness of Christ. He had called them to be Christians by his providence; he had forgiven them their sins; he had glorified them, filling them with the glory of the new life of faith and love. In the other passage, Paul shows the Jews that God selects races and families, not according to any merit of theirs, but for reasons of his own, to do his work. Ishmael as well as Isaac was a child of Abraham, but Isaac was selected. Esau as well as Jacob was a child of Isaac, but Jacob was selected. It is no merit of the man which causes him to be chosen, no fault which causes him to be rejected, but that one is made for the work, and the other not. One is influenced to obey and serve; one is allowed to resist God's will; and yet both of them—he who obeys and he who resists—serve the divine purpose. The Jewish Christians, therefore, may believe that their nation, in resisting Christ, is blindly serving the providential designs of God, and making way for the Gentiles to come in; and then, the Gentiles, in turn, will help them to come in, “and so all Israel shall be saved.” But in neither of these passages is any reference to final salvation or damnation. All that is spoken of is the predestined and divinely arranged order, the providential method, in which gifts are bestowed and opportunities offered. In fact, in Rom. 11:28, election is formally opposed to the gospel. As regards the gospel, or the reception of Christianity, the Jews are enemies; that is, are left out of the circle of God's gifts, in order that the Gentiles may come in. But as regards the election, they are still the chosen people, inheriting all the qualities, powers, position, which their fathers had before them, since God never takes back his [pg 271] gifts.[28] So also in Ephesians 1:5, 11, Paul says that we, Christians, have been chosen in Christ before the foundation of the world, and predestined to be adopted as children, and obtained an inheritance in Christianity. But neither here is anything intended concerning final salvation. It all refers to their having received the gift of Christian faith, in the plan of God, by a wise providence of his, and not by accident. So also, in Timothy (2 Tim. 1:9), Paul says that God hath saved us out of the world, and called us to be Christians, not because of any merit of ours, but simply according to a gracious purpose which he always had, that the Gentiles should come into his kingdom with the Jews. In none of these passages is any final doom or destiny hereafter intended: all of them refer to the gift of Christianity in this world. The apostle softens the exultation of the Gentiles, and consoles the sorrow of the Jewish Christians, by telling them that the acceptance of the Gentiles and rejection of the majority of the Jews is part of a great plan of Providence, which will finally redound to the good of both.