Quick Thought: Spurgeon and Why God Chose

“Ah! sir, the Lord must have loved me before I was born, or else He would not have seen anything in me to love afterwards.” I am sure it is true in my case; I believe the doctrine of election, because I am quite certain that, if God had not chosen me, I should never have chosen Him; and I am sure He chose me before I was born, or else He never would have chosen me afterwards; and He must have elected me for reasons unknown to me, for I never could find any reason in myself why He should have looked upon me with special love.

Spurgeon, Charles H. (2010-05-14). A Defense of Calvinism (Kindle Locations 61-63).  . Kindle Edition.


I have listened to more debates on Calvinism than I can count. I think one of the simplest arguments in favor of Calvinism has been a personal recognition of the depths of our sin. My wife once said that she realized Calvinism was true because she was no better than the person next to her in the pew, so why did she believe and not them? It could only be rooted in the love of God.


It comes across as a smudge of arrogance and pride that some continue to doubt that they are as sinful as they really are. It can only be understood as the height of blindness that some would think there is something in and of themselves that would give God a reason to choose them.


Spurgeon here makes a good point. There is nothing in us that God saw prior to our coming into existence that made Him choose us. And there definitely isn’t anything about us afterwards. Rather it must simply this, “God shows his love for us in that while we were still sinners, Christ died for us.” (Rom 5.8)

2 thoughts on “Quick Thought: Spurgeon and Why God Chose

  1. . Well, but it may be you do not believe even this; you do not hold any decree of reprobation; you do not think God decrees any man to be damned, not hardens, irresistibly fits him, for damnation; you only say, “God eternally decreed, that all being dead in sin, he would say to some of the dry bones, Live, and to others he would not; that, consequently, these should be made alive, and those abide in death, — these should glorify God by their salvation, and those by their destruction.”
    4. Is not this what you mean by the election of grace? If it be, I would ask one or two questions: Are any who are not thus elected saved? Or were any, from the foundation of the world? Is it possible any man should be saved unless he be thus elected? If you say, “No,” you are but where you was; you are not got one hair’s breadth farther; you still believe, that, in consequence of an unchangeable, irresistible decree of God, the greater part of mankind abide in death, without any possibility of redemption; inasmuch as none can save them but God, and he will not save them. You believe he hath absolutely decreed not to save them; and what is this but decreeing to damn them? It is, in effect, neither more nor less; it comes to the same thing; for if you are dead, and altogether unable to make yourself alive, then, if God has absolutely decreed he will make only others alive, and not you, he hath absolutely decreed your everlasting death; you are absolutely consigned to damnation. So then, though you use softer words than some, you mean the self-same thing; and God’s decree concerning the election of grace, according to your account of it, amounts to neither more nor less than what others call God’s decree of reprobation.
    5. Call it therefore by whatever name you please, election, preterition, predestination, or reprobation, it comes in the end to the same thing. The sense of all is plainly this, — by virtue of an eternal, unchangeable, irresistible decree of God, one part of mankind are infallibly saved, and the rest infallibly damned; it being impossible that any of the former should be damned. or that any of the latter should be saved.
    6. But if this be so, then is all preaching vain? It is needless to them that are elected; for they, whether with preaching or without, will infallibly be saved. Therefore, the end of preaching — to save should — is void with regard to them; and it is useless to them that are not elected, for they cannot possibly be saved: They, whether with preaching or without, will infallibly be damned. The end of preaching is therefore void with regard to them likewise; so that in either case our preaching is vain, as you hearing is also vain.
    – See more at: http://www.umcmission.org/Find-Resources/John-Wesley-Sermons/Sermon-128-Free-Grace#sthash.zcC0yEu3.dpuf

  2. The main emphasis of this post is the basis on which God elects. Is it in Him or is it in you. Your response, would appear to maintain that God elects based on something in you. (PS Please limit anonymous postings)

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