Definition
The doctrine of election is the act of God whereby He sovereignly chooses according to His foreknowledge, to save by grace from among all lost sinners those who are predestined before creation to eternal life; enabling them to exercise personal belief in the name of Jesus Christ, for complete merit and salvation from sin.
Introduction
The position that salvation is totally dependent on God’s sovereign choice has been an unpopular perspective (among some) through the ages of church history. It has, however, been the view held dogmatically by those who over the centuries have been considered titans of classical Christian scholarship, evangelism and church reform. Men such as: Aurelius Augustine, John Wycliffe, Martin Luther, John Calvin, John Knox, John Bunyan, George Whitfield, Jonathan Edwards and C.H. Spurgeon just to mention a few. Esteemed contemporary scholars such as D.A Carson, A.W. Pink, Wayne Grudem, James Boice, John Piper, John MacArthur, J.I. Packer and R.C. Sproul also hold the same view in regard to the sovereignty of God and the salvation of man.
As formidable as these proponents are, The Grace Tabernacle anchors its thesis not on the judgment of men, but rather on the teachings of the inerrant Word of God. It is our intent to justify our position based on a diligent study and exposition of the Scriptures. Therefore, in the first part of this paper we wish to present a biblical view of salvation in relation to God’s sovereignty from the Old Testament, the New Testament and especially the teachings of Jesus Christ. The second part will discuss the benefits for the believer in rightly understanding the doctrine of election. The appendix that follows is designed to answer common criticisms pertaining to this topic.
We implore the reader of this paper lay aside any prior prejudices (either of emotion or experience) and discern this doctrine from the biblical evidence.
PART 1 — The Doctrine of Election as Recorded in the Bible
God has displayed His sovereign choosing purposes long before the creation of the world. When just the Intertrinitarian union existed (Jn. 1:1-2; 17:5, 24; Jn. 1:1-2), the Father set apart the Son as " My chosen one in whom My soul delights. I have put My Spirit upon Him; He will bring forth justice to the nations" (Isa. 42:1). In anticipating the fall, Jesus Christ was elected to bring the world out of sin and bondage (Jn. 12:27). Though the actual crucifixion had yet to occur, the infallibility of God’s predestination stands by viewing Him as the Lamb who was slain before the foundation of the world (Rev. 13:8). Even when godless men nailed the Messiah on the cross, Jesus was still "delivered up by the predetermined plan and foreknowledge of God" (Ac. 2:33; c.f. 3:18; 4:28; Lk. 22:22). Often God’s sovereign and predetermined purposes are accomplished (Eph. 1:11) in concurrence with the actions of man (Gen. 50:20). These sovereign plans, predating creation, are revealed progressively throughout time (c.f. Gen. 3:15).
God’s sovereign electing is also vividly observed after creation in the Old Testament. From all the nations in the world, God chose to place His love and favor upon Israel. The Scriptures emphatically state that there was nothing present in the nation itself that attracted God’s favor. The nation was the object, not the cause of His love. "The Lord did not set His love on you nor choose you because you were more in number than any of the peoples, for you were the fewest of all peoples, but because the Lord loved you" (Deut. 7:7-8; c.f. 4:37; 9:4-6). In Isaiah, God said, "For the sake of Jacob My servant, And Israel My chosen one, I have also called you by your name; I have given you a title of honor though you have not known Me" (Isa. 45:4). And even though the corporate nation was elected as God’s chosen people, specific individuals were elected within the nation to eternal life (Rom. 9:6-8; 11:5-7, 28) and special positions of honor (Abraham-Gen.12:3) and service (Moses-Ex. 3:10; Bezalel-Ex. 31:2; David-1 Sa. 16:10-13; Jonah-Jon. 1:1-2).
In further considering the doctrine of election, the teachings of Jesus Christ speak directly to the subject. Salvation is initiated, accomplished and culminated by the will of God. "All that the Father gives Me shall come to Me, and the one who comes to Me I will certainly not cast out...And this is the will of Him who sent Me, that of all that He has given Me I lose nothing, but raise it (them-NIV) up on the last day. For this is the will of My Father, that everyone who beholds the Son and believes in Him, may have eternal life; and I Myself will raise him up on the last day…No one can come to Me, unless the Father who sent Me draws him; and I will raise him up on the last day…For this reason I have said to you, that no one can come to Me, unless it has been granted him from the Father" (Jn. 6:37, 39, 40, 44, 65). Based upon the immediate context, it appears this doctrine was offensive to the initial followers of Christ. The next verse, "As a result of this many of His disciples withdrew, and were not walking with Him anymore" (Jn. 6:66).
Just before His crucifixion in His "High Priestly Prayer," Jesus said, "Even as Thou gavest Him authority over all mankind, that to all whom Thou hast given Him, He may give eternal life…I manifested Thy name to the men whom Thou gavest Me out of the world; Thine they were, and Thou gavest them to Me, and they have kept Thy word…I ask on their behalf; I do not ask on behalf of the world, but of those whom Thou hast given Me; for they are Thine" (Jn. 17:2, 6, 9). Elsewhere in speaking to His disciples, Christ said, "You did not choose Me, but I chose you" (Jn. 15:16; c.f. 15:19; 13:18) and to the Jewish leaders, "Even so the Son also gives life to whom He wishes" (Jn. 5:21).
According to Jesus Christ, salvation among God’s children has been "prepared…from the foundation of the world" (Mt. 25:34). God calls lost sinners out of this present world (Mt. 9:13). Though a general call of the gospel is offered to all, only the elect will be chosen. "For many are called, but few are chosen" (Mt. 22:14). In response to Peter’s confession of the Christ, Jesus said, "Blessed are you, Simon Barjona, because flesh and blood did not reveal this to you, but My Father who is in heaven" (Mt. 16:17).
In pertaining to sovereign selection, Jesus said, "I praise Thee, O Father, Lord of heaven and earth, that Thou didst hide these things from the wise and intelligent and didst reveal them to babes" (Mt. 11:25). The self-righteously indifferent who reject the Savior are hardened (Mt. 13:14-15). Based upon this divine initiative, we should not be surprised when the Apostle John says, "But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God" (Jn. 1:12-13).
Following the Gospels, the book of Acts chronicles the work of the Holy Spirit as He began to establish, equip and expand the early Christian church. During the birth of the church at Pentecost, Peter made it clear (in his first sermon) that salvation is for "as many as the Lord our God shall call to Himself" (Ac. 2:39). Likewise, Paul concluded his first recorded sermon at Pisidian Antioch by reminding his Jewish listeners about the tragic cost of personally rejecting the Messiah (Ac. 13:46). Just two verses later, we learn that many of the Gentiles trusted Christ. However, the author is quick to clarify in his narrative that only those "appointed to eternal life believed" (Ac. 13:48; c.f. 18:9-10). Humans must be predestined, and humans must also have their hearts regenerated before they will desire Christ and express the necessary faith in response to the proclamation of the Gospel. "And a certain woman named Lydia, from the city of Thyatira, a seller of purple fabrics, a worshiper of God, was listening; and the Lord opened her heart to respond to the things spoken by Paul" (Ac. 16:14).
The sovereignty of God in salvation is also mentioned throughout the General Epistles and Revelation. James, the half brother of our Lord, said, "In the exercise of His will He brought us forth by the word of truth" (Jas. 1:18). The writer to the Hebrews claims that Jesus is "the author and perfecter of faith" (Heb. 12:2). The Apostle Peter began his first epistle by saying, "Peter, an apostle of Jesus Christ, to those who reside as aliens…who are chosen according to the foreknowledge of God the Father, by the sanctifying work of the Spirit" (1 Pet. 1:1-2). Just one chapter later he referred to the church as a "chosen race" (1 Pet. 2:9). In his second epistle, the Apostle admonished his readers to "be all the more diligent to make certain about His calling and choosing you" (2 Pet. 1:10). The Apostle John in His epistles makes it clear that faith is the evidence of the new birth and not the cause of it. "Whoever believes (present tense-continuous action) that Jesus is the Christ is born of God (perfect tense-completed action with abiding effects)" (1 Jn. 5:1). In the Apocalypse, the same author argues that salvation is based upon "everyone whose name has…been written from the foundation of the world in the book of life" (Rev. 13:8; c.f. 3:5; 20:12). John continues, "And if anyone's name was not found written in the book of life, he was thrown into the lake of fire" (Rev. 20:15).
Arguably the most definitive teaching on the subject of election comes from the pen of the Apostle Paul (called prior to birth for apostolic ministry-Gal. 1:15). In the classic ninth chapter of Romans, Paul defends the position of God’s sovereign choice. He begins by reminding the readers that God’s selection of those whom He would choose to redeem began with the calling of Abraham. Even though Abraham had two sons, God chose to bring forth His spiritual descendents from the lineage of Isaac: "But it is not as though the word of God has failed. For they are not all Israel who are descended from Israel; neither are they all children because they are Abraham’s descendants, but: ‘through Isaac your descendants will be named.’ That is, it is not the children of the flesh who are children of God, but the children of the promise are regarded as descendants" (Rom. 9:6-8). Lest someone might believe that Ishmael was disqualified because his mother (Hagar) was an Egyptian, Paul mentions another choice between the children of Isaac before either was even born. Both of Isaac’s children were Jews and both were equally depraved. Sovereignly, God bypassed the first-born and chose to bestow His blessings on Jacob. "And not only this, but there was Rebekah also, when she had conceived twins by one man, our father Isaac; for though the twins were not yet born, and had not done anything good or bad, in order that God's purpose according to His choice might stand, not because of works, but because of Him who calls, it was said to her, ‘The older will serve the younger.’ Just as it is written, ‘Jacob I loved, but Esau I hated’" (Rom. 9:10-13).
Even as it was with the experience Jesus Christ (Jn. 6:66), the doctrine of election has always been met with complaints of injustice. In Romans 9, Paul anticipated such objections. "What shall we say then? There is no injustice with God, is there? May it never be! For He says to Moses, ‘I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.’ So then it does not depend on the man who wills or the man who runs, but on God who has mercy. For the Scripture says to Pharaoh, ‘For this very purpose I raised you up, to demonstrate My power in you, and that My name might be proclaimed throughout the whole earth.’ So then He has mercy on whom He desires, and He hardens whom He desires" (Rom. 9:14-18).
The infinite God will act according to His wise, righteous and loving will. He is King. He is the Owner of all with every right to act as He wishes with His possessions. He is not bound to any outside influences. As His creatures, we are in no position to challenge His purposes. "You will say to me then, ‘Why does He still find fault? For who resists His will?’ On the contrary, who are you, O man, who answers back to God? The thing molded will not say to the molder, ‘Why did you make me like this,’ will it" (Rom. 9:19-20)?
Paul continues to show that God’s sovereign choice is a display of His free love for fallen and guilty humanity. Some will be the recipients of His infinite mercy and others will be held accountable for their sin, but nobody receives injustice. "Or does not the potter have a right over the clay, to make from the same lump one vessel for honorable use, and another for common use? What if God, although willing to demonstrate His wrath and to make His power known, endured with much patience vessels of wrath prepared for destruction? And He did so in order that He might make known the riches of His glory upon vessels of mercy, which He prepared beforehand for glory, even us, whom He also called, not from among Jews only, but also from among Gentiles" (Rom. 9:21-24).
Also in Romans, Paul explains that the believer’s predestination is based upon God’s foreknowledge, "For whom He foreknew, He also predestined to become conformed to the image of His Son" (Rom. 8:29). Predestination is also the first link in the sovereign chain of salvation. This process, from beginning to end, is anchored in the immutable hands of God. Even our future glorification can be spoken of in the past tense as a sure and accomplished fact. "And whom He predestined, these He also called; and whom He called, these He also justified; and whom He justified, these He also glorified" (Rom. 8:30). Based upon this solid assurance, Paul concluded, "Who will bring a charge against God's elect" (Rom. 8:33; c.f. 8:39)?
In the book of Ephesians Paul makes it clear that God’s choice to predestine some occurred before the creation of the world and is based solely on His sovereign pleasure. "Just as He chose us in Him before the foundation of the world, that we should be holy and blameless before Him. In love He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will, to the praise of the glory of His grace, which He freely bestowed on us in the Beloved" (Eph. 1:4-6). Just a few verses later the Apostle adds, "Also we have obtained an inheritance, having been predestined according to His purpose who works all things after the counsel of His will" (Eph. 1:11).
At the appointed time, God’s efficacious call draws sinners to Himself. Yet similar to Moses in Deuteronomy, Paul humbles his Corinthian readers by reminding them about the nature of this calling. "For consider your calling, brethren, that there were not many wise according to the flesh, not many mighty, not many noble; but God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong, and the base things of the world and the despised, God has chosen, the things that are not, that He might nullify the things that are, that no man should boast before God. But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption, that, just as it is written, ‘Let him who boasts, boast in the Lord’" (1 Cor. 1:26-31).
Since God is the One who accomplishes all of our salvation, He deserves and should receive all the praise and glory. "For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, that no one should boast" (Eph. 2:8-9). God is the One who awoke spiritually unresponsive hearts (Eph. 2:1-5; Rom. 3:11; Phil. 1:6) and granted them the faith to believe (Eph. 2:8; 6:23; 1 Tim. 1:14). For this reason, Paul is always quick to remind the believers scattered over the Mediterranean world about God’s sovereign choice of them. He called the Colossians "chosen of God" (Col. 3:12). The Thessalonians were "beloved by the Lord, because God had chosen (them) from the beginning for salvation" (2 Thes. 2:13; c.f. 1 Thes. 1:4). To the young Timothy he said, "(God) called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity" (2 Tim. 1:9).
Does it come as any surprise that the great missionary considered himself "An apostle of Jesus Christ, for the faith of those chosen of God" (Tit. 1:1)? Paul knew that even those whom God had chosen from the beginning still needed to respond to the Gospel in faith (Rom. 10:17). Realizing the invisible presence of God’s elect and understanding their guaranteed favorable response to the Gospel (Ac. 18:9-10) motivated Paul to maintain the grueling commitment to his missionary calling to the Gentiles (Gal. 1:15-16). "For this reason I endure all things for the sake of those who are chosen, that they also may obtain the salvation which is in Christ Jesus and with it eternal glory" (2 Tim. 2:10).
PART II — The Doctrine of Election and the Benefits to the Believer
1. The Doctrine of Election Brings Comfort in Salvation
Though election is often a controversial doctrine that causes many to squirm, the biblical writers present it from a joyous perspective. For instance, we know our justification is sure, "Who will bring a charge against God's elect" (Rom. 8:33)? We know that our life is destined for goodness, "And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose" (Rom. 8:28). We know that we are individually loved, "In love He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will" (Eph. 1:4-5). We know we can be grateful, "But we should always give thanks to God for you, brethren beloved by the Lord, because God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth" (2 Thes. 2:13).
2. The Doctrine of Election Brings Assurance
Possibly the greatest blessing behind the doctrine of election is the personal assurance it grants the believer. If we rightly understand the doctrine as God choosing us, while we were yet unloving sinners (Rom. 5:8; 1 Jn. 4:10), we come to realize that our salvation is based solely on His preserving power and unconditional love. If we are not responsible for gaining our salvation, ultimately we are not responsible for maintaining or completing salvation. The God who saves, is the God who keeps, is the God who completes. Our redemption is solely a work of God from beginning to end. In Romans 8:30, our predestination and even future glorification are spoken of in the past tense. Yes, we must persevere to the end (Mt. 24:13), but our security rests solely on the decrees and character of the Almighty God Himself who does not change His mind (1 Sa. 15:29). If salvation rests upon our free will to exercise faith, what guarantee do we have that our faith will be active tomorrow? This is why those who oppose election believe individuals can loose their salvation! We don’t need to live with that anxiety, nor does God want us to if we are bearing fruit. Rather we have the confidence according to the Scriptures to believe that the elect will persevere throughout their lifetime, which gives evidence to the reality of their election and the sustaining power of God.
Consider the following verses. "And this is the will of Him who sent Me, that of all that He has given Me I lose nothing, but raise it (them-NIV) up on the last day" (Jn. 6:39). "For whom He foreknew, He also predestined to become conformed to the image of His Son, that He might be the first-born among many brethren; and whom He predestined, these He also called; and whom He called, these He also justified; and whom He justified, these He also glorified" (Rom. 8:29-30). "For I am convinced that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord" (Rom. 8:38-39). "For I am confident of this very thing, that He who began a good work in you will perfect it until the day of Christ Jesus" (Phil. 1:6). "Who has saved us, and called us with a holy calling, not according to our works, but according to His own purpose and grace which was granted us in Christ Jesus from all eternity" (2 Tim. 1:9). "Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to obtain an inheritance which is imperishable and undefiled and will not fade away, reserved in heaven for you" (1 Pet. 1:3-4). "And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire" (Rev. 20:15).
3. The Doctrine of Election Brings Praise to God
Election shows that salvation is solely a gift from God, based entirely on His grace alone. We can take no credit for our salvation, including the faith we need to believe (Eph. 2:8; Heb. 12:2; 1 Jn. 5:1)! Therefore, it is common, and appropriate, for the biblical writers to connect election with praise for God. In fact, it is the very purpose of election (1 Pet. 2:9), whereby God may be praised, and not men who believed they were ingenious enough to choose God solely by their own free will. Only an eternity is long enough to praise Him for His great love (Jn. 3:16), mercy (Rom. 9:16), patience (Rom. 2:4) and wisdom (1 Cor. 1:21, 24).
"He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will, to the praise of the glory of His grace, which He freely bestowed on us in the Beloved" (Eph. 1:5-6). "Also we have obtained an inheritance, having been predestined according to His purpose who works all things after the counsel of His will, to the end that we who were the first to hope in Christ should be to the praise of His glory" (Eph. 1:11-12). "We give thanks to God always for all of you… knowing, brethren beloved by God, His choice of you" (1 Thes. 1:2, 4). "But we should always give thanks to God for you, brethren beloved by the Lord, because God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth" (2 Thes. 2:13).
4. The Doctrine of Election Brings Encouragement in Evangelism
Since God is the only One who can regenerate a heart (Jn. 3:5-8) and give an individual a desire for Himself (Ac. 16:14), individuals evangelizing are freed from any unnecessary pressure to achieve conversions (even Jesus didn’t win everybody!). They need only to concentrate on a clear (and passionate) presentation the Gospel, leaving the final results in the hands of God. They do not need to be dependent on gimmicks, manipulation, eloquent words or persuasive arguments (1 Cor. 2:2-5). They do not need to feel inadequate to share the message (2 Cor. 3:5). They do not need to feel guilty if a person rejects their message (1 Thes. 4:8). They simply need to be available and faithful with the opportunities given to them by God (Ac. 20:26-27). God will not hold us accountable for conversions; they are His responsibility (Ac. 13:48).
Knowing that God has His elect out there who will respond favorably to the efficacious call of the gospel also breeds confidence. The evangelist knows he or she will be successful. All whom God has determined to save will come to Him. The elect will respond favorably. They will receive the "good news" with excitement (Mt. 13:44). They will hear His voice (Jn. 5:25; 10:16). This is the rock that Paul stood on when he faced apparent fruitlessness in his own ministry. "And the Lord said to Paul in the night by a vision, ‘Do not be afraid any longer, but go on speaking and do not be silent; for I am with you, and no man will attack you in order to harm you, for I have many people in this city’" (Ac. 18:9-10). This truth prompted him to "(settle) there a year and six months, teaching the word of God among them" (Ac. 18:11). The God who has ordained for men to be saved from every tribe, tongue and nation (Rev. 5:9) has also ordained the means- faithful and bold proclamation of the Gospel from His servants that will prove to be successful!
5. The Doctrine of Election Brings a Promotion of Personal Godliness
The doctrine of election promotes humility. The Bible is clear; God chose Israel based on His own sovereign pleasure. "The Lord did not set His love on you nor choose you because you were more in number than any of the peoples, for you were the fewest of all peoples, but because the Lord loved you" (Deut. 7:7-8). The same could be said for the church. "For consider your calling, brethren, that there were not many wise according to the flesh, not many mighty, not many noble; but God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong" (1 Cor. 1:26-27). Unconditional election diminishes human pride and eliminates boasting (1 Cor. 1:29; Gal. 6:14; Eph. 2:9) in believing that there was something in us that made us attractive in the sight of God or wise enough to choose Him based upon our own volition. Election reminds us that apart from God’s choice, we would still be in love with our sin (Jn. 3:19-20), rejecting Him as a spiritually dead child of wrath (Eph. 2:1-3). Election reminds us who is in control. We are nothing more than a humble piece of clay cast into the hands of a merciful Potter to shape as He chooses (Rom. 9:20-24).
The doctrine of election also promotes obedience. When we understand God’s love for mankind was so great that He sent His only Son to die for our sins, to provide the only means for atonement (Gal. 2:21), we are moved to express our gratitude and love for Him through obedience to His will. Jesus said, "If you love Me, you will keep My commandments" (Jn. 14:15). Elsewhere the biblical writers further connect election with obedience. Paul began his letter to Titus by saying, "For the faith of those chosen of God and the knowledge of the truth which is according to godliness" (Tit. 1:1). Elsewhere He proclaimed, "just as He chose us in Him before the foundation of the world, that we should be holy and blameless before Him" (Eph. 1:4), and again it says, "For by grace you have been saved…for we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them" (Eph. 2:8-10). Possibly most convincing is Romans 8:29 which says we were "predestined to become conformed to the image of His Son." Far from the belief that the doctrine of election is an excuse for carnal living, on the contrary, the Bible teaches that the motivation and purpose for godly living comes from knowledge of election.
Conclusion
Based upon the overwhelming biblical evidence, the leadership at The Grace Tabernacle believe that God is sovereign over everything, including the salvation of His children. All humans are guilty sinners and lack a desire for intimate fellowship with their Creator. Solely by His initiative and enabling power, God chooses to save some from perishing based entirely on His love, mercy and sovereign pleasure. Their election is an unconditional gift exclusively from the hands of God for the purpose of His praise and glory.
As with many of our distinctives, we believe that a proper understanding of this doctrine is not necessary for salvation. Though we adhere to the doctrine of election at The Grace Tabernacle, we do not believe that it should be a divisive issue for the universal church. We concur with the teaching of C.H. Spurgeon. "We believe in the five great points commonly known as Calvinistic; but we do not regard these five points as being barbed shafts which we are to thrust between the ribs of our fellow-Christians. We look upon them as being five great lamps which help to irradiate the cross; or, rather, five bright emanations springing from the glorious covenant of our Triune God, and illustrating the great doctrines of Jesus crucified."
"Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and unfathomable His ways! For who has known the mind of the Lord, or who became His counselor? Or who has first given to Him that it might be paid back to him again? For from Him and through Him and to Him are all things. To Him be the glory forever. Amen" (Rom. 11:33-36)
Appendix
An Apologetic against the Attacks Commonly Held by Those who Disagree
1. The Doctrine of Election is Fatalistic and Mechanical
Argument: If God elects those to be saved, humans are treated as puppets or robots in God’s cosmic game subject to fate and devoid of personality and genuine choice.
Nobody who rightly adheres to the doctrine of election believes that man’s personal response to the Gospel is unnecessary. The Bible is replete with examples that call for personal faith in a personal God (Jer. 31:25; Mt. 11:28; Jn. 7:37). Though God must enable the individual, one’s desire to follow Christ is a willing (and emotional) decision based upon a correct understanding and acceptance of the Gospel message. At the time of his conversion, even the staunchest defender of election probably believed that he came to Christ completely on his own ability.
God providentially works His will through us whereby we consciously, genuinely and delightfully choose what He has ordained. Our choices are real. However, our choices do not have to be absolutely free to be genuine.
2. The Doctrine of Election is Based on God’s Foreknowledge of our Faith
Argument: God predestines us by looking into the future to see who will believe in Christ. Salvation is ultimately the human’s decision as it is foreseen by God and confirmed in eternity past.
This is the classic rebuttal regarding the passages that speaks of God "predestining" or "choosing" His children. Though a clever attempt is made to counter these verses of sovereign selection, such exegesis does not stand on biblical grounds for a number of reasons.
First of all, God’s "foreknowledge" (proginosko) in relation to salvation is based on God’s intimate and affectionate knowledge of persons, not simply facts about what the individuals will or will not do. Scripture never speaks of repentance and faith as being foreknown or foreseen by God. Rather, foreknowledge is a personal saving knowledge in reference to "those whom He foreknew" (Rom. 8:29) and those who are "known by Him" (1 Cor. 8:3; c.f. Ex. 33:17; Jer. 1:5; Am. 3:2; Mt. 7:23; Jn. 10:14; 1 Cor. 8:3; Gal. 4:9; 2 Tim. 2:19) individually and intimately. In Romans 8:29, the word (especially in the particular context of verses 28-30) is speaking of those whom God regarded and predestined from eternity past as having a saving relationship with Himself, rather than those whom He foreknew or foresaw as choosing to believe. Furthermore, whenever this word ("foreknowledge" or "foreknew") is found elsewhere in Scripture (Ac. 2:23; Rom. 8:29; 11:2; 1 Pet. 1:2), it is always used in reference to persons (not events or actions) and involves the idea of election. We must remember that God’s election (foreknowledge based upon His eternal decree) is the cause, not the result of our faith.
Second, the Bible as a whole does not support this position; in fact, it appears to teach exactly the opposite. The Scriptures declare that God chose us "before the foundation of the world" (Eph. 1:4), long before we had "done anything good or bad" (Rom. 9:11) according to "God’s gracious choice" (Rom. 11:5). Jesus said, "You did not choose Me but I chose you" (Jn. 15:16). Additional support can also be found in the Pentateuch (primarily Deuteronomy) and Isaiah where God makes it clear that He is acting because of His promise and for the sake of His name and NOT because of any goodness whatsoever in the people that He is setting apart and/or saving respectively (Dt. 10:15; Isa. 48:11; 65:1).
God is completely sovereign over all human activity (Psm. 103:19; 115:3; Dan. 4:35). He is independent (Isa. 40:12ff). He does not need to learn from us (Rom. 11:34). His decrees do not rest upon what He discovers in man, nor will He be overruled by the will of man. "Remember the former things long past, For I am God, and there is no other; I am God, and there is no one like Me, declaring the end from the beginning, And from ancient times things which have not been done, saying, ‘My purpose will be established, And I will accomplish all My good pleasure’" (Isa. 46:9-10). We dare not attribute to man what belongs to God!
Third, spiritually dead people cannot and will not choose God (Isa. 53:6; Eph. 2:1-3; Col. 1:21; 2:13). "There is none righteous, not even one; there is none who understands, there is none who seeks for God" (Rom. 3:10-11). The Scriptures teach that men "love(s) the darkness rather than the Light" (Jn. 3:19), are enslaved to sin (Jn. 8:34; Rom. 6:16), are spiritually blinded (2 Cor. 4:3-4), desire to suppress the truth (Rom. 1:18) and are at enmity with God (Rom. 5:8). God must make the first move (1 Jn. 4:10, 19). He must quicken the spirit (Jn. 3:8; 5:21) whereby individuals then have the ability and desire to seek a righteous and holy God (Jer. 31:3; 6:44). Faith is not the cause for election; on the contrary, election is the cause for faith (Jn. 8:47; 10:26; 18:37).
Fourth, this argument enables people to take some credit for their salvation. Though many will select the wide and broad road that leads to destruction (Mt. 7:13), those who choose God are tempted to think there was some intrinsic goodness in them. They are tempted (and possibly justified) in believing that salvation is not fully by (irresistible) grace, but rather a combination of God and human intuitiveness. Rather the Scriptures teach, "For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast" (Eph. 2:8-9) and "Salvation comes from the Lord" (Jon. 2:9). May we long to stand before His throne and say, "It was all of you Lord, all of you!"
3. The Doctrine of Election Breeds Pride
Argument: If people believe they have been chosen by God, they will develop a prideful attitude of superiority and exclusivity in believing that God sees something extra special in them.
This conclusion is not only sinful, but is also contrary to the biblical instruction surrounding the doctrine of election. The Bible is clear that all humans are totally depraved children of wrath (Gen. 6:5; Ecc. 7:20; Jr. 17:9; Mk. 7:21-22; Jn. 3:19; Rom. 3:10; Eph. 2:1-3; Col. 1:13, 21; 2:13) who will not seek after God on their own accord (Rom. 3:11). The book of Isaiah says, "our righteous deeds are like a filthy garment" (Isa. 64:6). There is nothing we can do to achieve our own redemption. As beggars for God’s mercy, we are totally reliant on Him to accomplish our salvation (Jon. 2:9). Therefore, since we are entirely dependent on God to act on our behalf, one is not motivated to pride, but sheer humility. It is for these reasons that most prideful people oppose the doctrine of election.
In his beautiful poem, Josiah Conder in the mid-1800’s captured the spirit of this humility:
Tis not that I did choose Thee,
For, Lord, that could not be;This heart would still refuse Thee
Hadst Thou not chosen me.Thou from the sin that stained me
Hast cleansed and set me free;Of old Thou hast ordained me,
That I should live to Thee.‘Twas sovereign mercy called me,
And taught my opening mind;The world had else enthralled me,
To heavenly glories blind,My heart owns none above Thee;
For Thy rich grace I thirst;This knowing, if I loved Thee,
Thou must have loved me first.
4. The Doctrine of Election Destroys Moral Effort
Argument: When people realize they have been chosen by God and are assured of eternal blessedness, they will pursue a life of carnality and worldliness.
This argument fails to understand the nature and purpose of God’s election and has been defended earlier in the body of the paper (Part II, Section 5).
5. The Doctrine of Election is Unfair
Argument: All people are basically good and deserve to be in heaven for an eternity. Since God is love, He is obliged to save all or at least allow humans to cast their own deciding vote.
This argument is based upon the premise of God’s love and leads to an unbiblical man-centered conclusion. Yes, God is love (1 Jn. 4:16), but He is also just (Rom. 3:26). His justice demands He punish sin and disobedience (Rom. 2:5). All humans according to His standard have fallen short of His glory (Rom. 3:9). These declared sinners (Pr. 20:9; 1 Jn. 1:8-10) are awaiting the wages of their sin, which is eternal separation from God (Rom. 6:23). If God chose to send every human to hell He would be completely just in that decision. Biblically speaking, no sinner deserves (or has a right) to be saved; rather all deserve hell (Eph. 2:1-3). "For all have sinned and fall short of the glory of God" (Rom. 3:23).
In His love (Eph. 1:4-5), however and for His glory (Eph. 1:12), He chose to exercise mercy on some (Rom. 9:22-23). He chose to pardon some through the substitutionary death of Jesus Christ (Rom. 5:9; 1 Thes. 1:10) according to the wise and sovereign purposes that belong to Him as God (Rom. 9:15, 20-21).
Therefore some get mercy due to God’s choice and the rest get justice due to the rejection of His love offering in Jesus Christ (Jn. 3:36). Either way, God cannot be accused of being unjust, unfair or unrighteous. "What shall we say then? There is no injustice with God, is there? May it never be! So then He has mercy on whom He desires, and He hardens whom He desires. You will say to me then, ‘Why does He still find fault? For who resists His will?’ On the contrary, who are you, O man, who answers back to God" (Rom. 9:14, 18-20)?
6. The Doctrine of Election Hinders Evangelism
Argument: If God has already chosen those whom He desires to save, whereby their calling is efficacious and their salvation is secure, why bother to evangelize? Preaching, prayer, raising money, sending missionaries and pleading with the lost are all an exercise in futility if God is sovereign and His plans will always be accomplished.
The Jews practiced this faulty perception commonly known today as "hyper Calvinism." They did not realize that they were called by God to be a "Light for the Gentiles" (Ac. 13:47). Their lack of evangelistic zeal and spiritual pride caused them to be ultimately replaced by Jesus Christ (Lk. 2:32).
The invitation (general call) of Jesus Christ for salvation goes out to all humans (Mt. 11:28; Jn. 5:40; 6:35; 7:37). Just as God has appointed in the end who will be saved, He has also ordained the means as to how the elect will be saved: through the hearing of the gospel. God effectively calls them through the proclamation of His word (Jn. 5:24; Rom. 10:17; Gal. 3:2, 5). "How then shall they call upon Him in whom they have not believed? And how shall they believe in Him whom they have not heard? And how shall they hear without a preacher? And how shall they preach unless they are sent? Just as it is written, ‘How beautiful are the feet of those who bring glad tidings of good things’" (Rom. 10:14-15; c.f. Rom. 1:16-17; 1 Cor. 1:21; Jas. 1:18; 1 Pet. 1:23)! Since God’s messengers are unaware of the identity of the elect, they preach the gospel to everyone around the world. Through their Spirit-filled evangelism, God calls those predestined from the foundation of the world to eternal life (c.f. Ac. 18:9-10).
That said, the church should witness not only out of obedience (Mt. 28:18-20; 2 Ti. 4:5), but also from a sincere passion to see the lost saved from their sins to glorify their Creator. Just before the Apostle Paul gave his magnificent discourse on God’s sovereign choice in Romans 9, he said, "I am telling the truth in Christ, I am not lying, my conscience bearing me witness in the Holy Spirit, that I have great sorrow and unceasing grief in my heart. For I could wish that I myself were accursed, separated from Christ for the sake of my brethren, my kinsmen according to the flesh" (Rom. 9:1-3; c.f. 10:1).
7. The Doctrine of Election is Unbiblical
Argument: Some verses in the Bible seem to teach that God wills for all people to be saved (Eze. 33:11; 1 Tim. 2:3-4; 4:10; 2 Pet. 3:9).
The common solution to this apparent contradiction is to understand that God has two wills. Does God compassionately desire all people to repent and be saved under the blood of Jesus Christ? Absolutely! The verses mentioned above make that assertion clear. However, does God desire peace on earth (Lk. 2:14) and perfect obedience from His children (Lev. 19:2; Deut. 18:13; Mt. 5:48; 1 Jn. 2:1)? Did God expect the acceptance of His Son from the nation of Israel (Mt. 23:37)? We know the answer to all of these questions is also "yes." But we also know that these things failed to be achieved according to the purpose of His will. Rather than say that God is indifferent to fulfill His will or there is greater power in the universe overruling His will, it is proper to see these events describing the "commanded will" (moral will, revealed will) of God. This will speaks of God’s revelation to His creatures in relation to what pleases Him and what ought to be done.
On the other hand, God’s "decreed will" (sovereign will, hidden will) describes His eternal plans that shall certainly come to pass. Though it was God’s commanded will for the nation of Israel to accept His Son, it was His decreed will that He be murdered (Ac. 2:23; 3:18; 4:27-28) under the inspiration of Satan (Lk. 22:3). The prophet Isaiah wrote that the appalling death of Christ through disobedience to God’s commanded will was still the will and work of God the Father (Isa. 53:4, 10). Though God’s commanded will opposes sin, His decreed will permits (and wills) disobedience and destruction to achieve His sovereign purposes (Am. 3:6; Isa. 45:7; Lam. 3:37-38; Lk. 13:4). Though God’s commanded will promotes the protection of His children, His decreed will permits illness, persecution and even death (Job 2:7; 1 Pet. 3:17; 4:19). In similar fashion, though God’s commanded will desires all men to be saved, His decreed will has selected a remnant from eternity past (2 Thes. 2:13-14) and in some sense desires the death of the wicked (Dt. 28:63; 2 Sa. 2:25). God’s decreed will exemplifies His wise and independent prerogatives to act above our understanding for His pleasure, glory and sovereign purposes. "But our God is in the heavens; He does whatever He pleases" (Psm. 115:3; c.f. Isa. 46:9-10; 55:8-9; Dan. 4:35; Job 42:2).
Proponents of the argument stated above are forced to define the call of God spoken of in the Bible as a general "wooing" that goes out to all people. Obviously, since many are not saved, they understand that this call can be personally rejected. However, Romans 8:30 speaks of an individual call that is irresistible always resulting in the justification of those who are predestined. God’s general call may be resisted (Mt. 22:14), but His special call in conjunction with the regenerating work of the Holy Spirit always leads to the salvation of the elect.
If God truly desired all to be saved, then all would be saved! However, we know that most will reject the Gospel and suffer eternal consequences (Mt. 7:13; Lk. 13:24). Therefore, all theologians must agree that God wills something more than the salvation of all people. Opponents believe that preserving the free will of man takes precedence. However, the Bible nowhere teaches that human beings have the ultimate power of self-determination. On the other hand, Reformed theologians argue that God’s highest value is His own free will and glory manifested in His absolute and complete sovereignty.