The Lost Sheep and God’s Own Possession
I received an e-mail through my contact page from a gentleman by the name of Kirk Henderson. I thought the question would be of interest to some others, and I asked him if I could answer publicly. He agreed.
“In the parable of the lost sheep (and the parable of the lost coin), the owner took it upon himself to leave all behind and seek out that which was lost. The implication here seems to be that, for the sheep and the coin, that they both belonged to the owner from the beginning? How do you interpret this as a Reformed theologian in regard to that which was lost being the property of the owner from the beginning (before it was lost) and the doctrine of evangelism? Would it be erroneous in Reformation theology to say that lost people belong to God before they are lost according to the interpretation of this passage? What about lost people who are not part of the elect…are they God’s property as well before they are lost?”
The idea of God’s “possession” (or “property”) has both an inclusive and exclusive definition. God inclusively owns everything in existence as David writes: “The earth is the LORD’S, and all it contains, The world, and those who dwell in it” (Psa 24:1). So, we can say whether or not you are elect you still belong to the Creator.
However, there is an exclusive form of God’s possession that refers only to those who have been bought by the blood of his son. We can refer to this possession as God’s elect or the church. The prophet Malachi says: “‘They will be Mine,’ says the LORD of hosts, ‘on the day that I prepare My own possession, and I will spare them as a man spares his own son who serves him’” (Mal 3:17). In the New Testament it’s made even clearer how God’s possession have been bought from eternity past (emphasis added).
“In Him, you also, after listening to the message of truth, the gospel of your salvation–having also believed, you were sealed in Him with the Holy Spirit of promise, who is given as a pledge of our inheritance, with a view to the redemption of God’s own possession, to the praise of His glory.” (Eph 1:13–14)
“For the grace of God has appeared, bringing salvation to all men…who gave Himself for us to redeem us from every lawless deed, and to purify for Himself a people for His own possession, zealous for good deeds.” (Tit 2:11, 14)
“But you are A CHOSEN RACE, A royal PRIESTHOOD, A HOLY NATION, A PEOPLE FOR God’s OWN POSSESSION, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light” (1 Pet 2:9; cf. Exo 19:5–6)
God’s elect are God’s possession from eternity past (cf. Ephesians 1 in context). They have always belonged, and they will not be lost which is the emphasis of Jesus’ parable in Luke 15. Keep in mind that the main thrust of the parable of the lost sheep is God’s pleasure in saving a repentant sinner and the fulfillment of his covenant promises.
How lucky are we as destitute sinners to be the possession of an infinitely holy God! This is a thought worth continually dwelling upon.
Chris,
Great post. I would add something though because Kirk asked how this understanding of the elect belonging to God relates to evangelism which was not fully elaborated upon in your discussion.
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Kirk,
This is a common question (i.e. how does God’s choosing of an elect people from eternity past for salvation relate to our responsiblity of evangelism). Ultimately, we must be diligent to study the Scriptures and be faithful to what they teach. First, Chris did a great job of briefly showing an introduction to the Biblical basis for God’s choosing of an elect people. Second, we also see in the Scriptures a continual command to go to the nations to make disciples (Matthew 28).
We must humble ourselves at this point and realize that we cannot comprehend God’s ways but be willing to accept what He reveals to us in His word. We know that (1) God chooses an elect people to be redeemed and (2) that He works through us to reach those people with the message of Jesus Christ by which they are saved. The best passage of scripture to study related to this topic is Romans chapter 8–10. Romans 8–9 provide one of the most dense outlines of election in the Scriptures.
Interestingly, Paul then segways into Romans 10 where he hypothetitically asks a series of questions that he then answers:
“Everyone who calls on the name of the Lord will be saved.” How, then, can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them? And how can they preach unless they are sent? As it is written, “How beautiful are the feet of those who bring good news!” — Romans 10:13–15
Paul precedes this passage by telling us that God has chosen an elect body that he will redeem. He then tells us that no one (including the
elect) can be saved without hearing about Jesus, repenting of sin and trusting Him as their Lord and Savior. Paul makes the point that God’s act of election does not negate our responsiblity of evangelism.
Instead, Paul praises those who are evangelists (vs. 15).
We do not know who the elect are. We do know though that God has prepared a people to hear about His son and trust in Him to be redeemed.
This is so beautiful to understand because it shows God to be supremely sovereign while removing any sense of anxiety over evangelism. Our responsiblity is to proclaim the Gospel message, not to save people.
God alone saves. Praise be to God!
This is a great article and I appreciate your follow up Perry…