The doctrine of unconditional election is the second of the Five Points of Calvinism and is represented by the letter U in the acronym TULIP.
The doctrine of predestination, of which election is a part, has been called the heart of the gospel. This is true. The gospel is the good news of salvation. But those who are saved are those who have been predestined unto salvation, that is, the elect. The gospel declares the suffering and death of Jesus Christ for unworthy sinners. But Christ died only for those unworthy sinners who had been chosen by God. The gospel calls men to faith in Jesus Christ. But faith is worked only in the hearts of the elect. The gospel is the means to gather the church. But those who are members of the church, genuine church members, are the elect. There can be no doubt about it that the doctrine of predestination is at the very heart of the gospel message.
It is imperative that every believer have a good understanding of predestination. There is much ignorance and confusion over this doctrine in our day. Besides, there are numerous corruptions and denials of this doctrine in places where historically it was confessed. Many are abandoning the doctrine because they suppose that it is the invention of clever theologians but that it is not taught in the Scriptures. Others, who will admit that predestination is taught in the Bible, allege that it is a doctrine of little or no practical benefit for the church.
These people are seriously mistaken! We must see that the doctrine of election is clearly taught in the Word of God. And we must be convinced that it is a doctrine of the greatest practical value for Christians.
We echo the sentiments of John Calvin:
Let those roar at us who will. We will ever brighten forth, with all our power of language, the doctrine which we hold concerning the free election of God, seeing that it is now only by it that the faithful can understand how great the goodness of God is which effectually called them to salvation.... Now, if we are not really ashamed of the Gospel, we must of necessity acknowledge what is therein openly declared: that God by His eternal goodwill appointed those whom He pleased unto salvation, rejecting all the rest.... (Calvin's Calvinism, p. 31)
--------------------------------------------------------------------------------
A. The Doctrine
1. Statement of the doctrine.
By election we mean the eternal choice by God of certain definite individuals in Jesus Christ unto salvation.
There are many references in the Scriptures to this election or choice by God. It is the Lord Jesus Who declares in Matthew 22:14, "Many are called, but few are chosen (elect)." In Romans 11:5 the apostle Paul writes, "Even so then at this present time also there is a remnant according to the election of grace." The same apostle writes in Ephesians 1:4, "According as he hath chosen (elected) us in him before the foundations of the world...." In Colossians 3:12 he exhorts believers, "Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering." In Titus 1:1 reference is made to "... the faith of God's elect." The apostle Peter writes in I Peter 2:9, "But ye are a chosen (elect) generation, a royal priesthood, an holy nation...." And in II Peter 1:10 he exhorts Christians, "Wherefore the rather, brethren, give diligence to make your calling and election sure."
Election is only one aspect of the broader doctrine of predestination. Predestination is God's eternal (pre-) decision with respect to the everlasting destiny (destination) of all His rational, moral creatures, men, angels, and devils. There are many who become uneasy when the word predestination is mentioned. But predestination is not some hideous monster invented by theologians gone over the deep end. The Bible teaches predestination.
The Greek word from which our English word predestination is derived occurs six times in the New Testament. We find it used twice by the apostle Paul in Romans 8:29, 30: "For whom he did foreknow, he also did predestinate to be conformed to the image of his son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified." In Ephesians 1:5 the apostle Paul declares, "Having predestinated us unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of his will." Again we read in Ephesians 1:11, "In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will."
The word predestinate is also found in Acts 4:28, where it is translated as "determined before." There the apostle Peter teaches that Christ's crucifixion and the role in Christ's crucifixion played by wicked Herod and Pontius Pilate were predestined by God. In that context, he declares in verse 28 that these wicked rulers were gathered together "to do whatsoever thy hand and thy counsel determined before (predestined) to be done."
In I Corinthians 2:7 the word predestinate is translated "ordained": "But we speak the wisdom of God in a mystery, even the hidden wisdom which God ordained (predestined) before the world unto our glory." Here Paul teaches that the whole plan of salvation was predestined by God.
--------------------------------------------------------------------------------
2. Characteristics.
The outstanding characteristics of election include the following:
a. Decretive.
Election is a decree, a decision or choice of God. God elects, and God elects whom He wills to elect. Election is part of the counsel and will of God. In Romans 8:29, 30 we read, "Whom he (God) did predestinate." In Ephesians 1:4 we read, "According as he (God) hath chosen...." Ephesians 1:11 states, "In whom we have obtained an inheritance, being predestinated according to the purpose of him (God) who worketh all things after the counsel of his (God's) own will."
b. Personal.
Election is God's choice of certain definite individuals. Election is not some vague and indefinite decree of God that merely determines that there shall be salvation. Nor is it a decision on the part of God to save a mass of human beings. But election is God's determination to save particular persons. Ephesians 1:4 teaches this: "According as he hath chosen us...." In John 15:16 Jesus says, "Ye have not chosen me, but I have chosen you, and ordained you...." In Romans 9:11-13 the apostle Paul teaches that Jacob, a definite individual, was elected by God, while Esau, a definite individual, was not elected by God.
c. Eternal.
Election is the eternal choice of God of certain persons. Election does not take place in time and history, as God's response to the actions of men, but election is eternal election. Paul writes in Ephesians 1:4, "According as he hath chosen us in him before the foundation of the world...." In Revelation 17:8 the apostle John speaks of those "... whose names were written in the book of life from the foundation of the world."
d. Unto salvation.
The purpose of election is the salvation of those persons whom God has eternally chosen. They are not chosen merely to some earthly, temporal privileges, but they are chosen unto salvation itself. In Romans 8:29, 30 those who are predestinated are justified (have their sins forgiven and Christ's righteousness imputed to them) and glorified (go to heaven). In Ephesians 1:5 Paul teaches that we are predestinated "... unto the adoption of children by Jesus Christ unto himself." In Revelation 17:8 the elect are said to have their names written in the Book of Life - everlasting life - life with God in the perfection of the new heavens and earth.
e. Gracious.
That a person is elected by God is not due to anything in that person but is due to the free, unmerited grace of God. The cause of election is not at all to be found in those who are elected, but the cause of election lies only in the will of the electing God. Those who are elected are not different or better in themselves than those who are not elected. All men, as was made plain in the previous chapter, are by nature dead in trespasses and sins. That some men, in distinction from others, should be chosen by God to salvation is to be attributed solely to the grace of God. Paul writes in Ephesians 2:8, "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God." In Romans 11:5 he speaks of "... a remnant according to the election of grace."
f. Unconditional.
If election is gracious, it follows that it must be unconditional. If election is due alone to the grace of God, it is not conditioned upon anything in man or that man must do. This is a crucial point. There are many who professed to hold to biblical election but who have denied the truth of election by making election conditional. This was the false teaching concerning election propounded by the Arminians at the Synod of Dordt. The Arminians professed to believe in election, but the election that they taught was a conditional election. According to this view God in eternity looked into the future and saw who would believe on Him and who would choose Him. These in turn God chose and elected as His people. Election became God's choosing those who chose Him. But this conception of election will not stand the test of the Scriptures. Speaking of God's election of Jacob and rejection of Esau, Paul writes in Romans 9:11, "For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth...." In John 15:16 the Lord Jesus teaches unconditional election in the clearest of language: "Ye have not chosen me, but I have chosen you, and ordained you." Jesus does not mean to teach here that we do not choose Him. We do choose Jesus Christ. We do desire salvation. We do willingly follow Him as His disciples. But Jesus' concern here is with who chose first and whose choice is decisive. His teaching in John 15:16 is that we choose Him only because of and as the result of His choice of us. Our choice of Him is not the reason for His choice of us; but His choice of us is the explanation of our choice of Him. His choice of us is not dependent on our choice of Him; our choice of Him is dependent on His choice of us.
The Bible also teaches unconditional election when it sets forth the truth that our good works, faith, and repentance are not the cause or reason why God has chosen us but are the fruit, result, and evidence of our election. In very many passages of Scripture this relationship between God's election and our works is set forth. In John 15:16 Jesus says that He has chosen us, not because of, but that we should go and bring forth fruit. Paul writes in Ephesians 1:4 that God has chosen us, not because, but "... that we should be holy and without blame." In Ephesians 2:10 the same apostle writes, "For we are his workmanship, created in Christ Jesus unto (not 'because of') good works, which God hath before ordained that we should walk in them." Not only is it taught here that we are chosen unto good works, but there is added the statement that these works themselves have been ordained for us by God.
g. In Jesus Christ.
Although there is no basis for God's election in those who are elected, there is a basis for their election. That basis is to be found alone in Jesus Christ and in His suffering and death as the Son of God. Nor our worth is the basis for God's election of us, but the worth of Christ. Not our works are the ground for God's election of us, but the work of Christ. There must be a basis for God's election of those who are in themselves totally depraved, guilty sinners. That basis for their election, as for all of their salvation, is in Jesus Christ. In Ephesians 1:4 we read, "According as he (God) hath chosen us in him (Jesus Christ)...." And in verse 5 of the same chapter he writes, "Having predestinated us unto the adoption of children by Jesus Christ...."
--------------------------------------------------------------------------------
3. Reprobation.
The Reformed faith maintains "double predestination," that is, not only election, but also reprobation. God's election of men in Jesus Christ is selective and discriminating. Not all men are chosen by God and appointed to salvation. In reality, many are excluded and rejected. In the words of the Canons of Dordt, I, 15: "What peculiarly tends to illustrate and recommend the unmerited grace of election is that not all, but some only are elected, while others are passed by in the eternal decree of God." This is the teaching of reprobation.
Like election, reprobation is an eternal decree of God. According to this decree God appoints certain definite persons to the everlasting destiny of rejection and damnation. Those reprobated deserve this punishment to which they are appointed because of their unbelief and other sins. God does not owe salvation to them nor to anyone.
Reprobation demonstrates the sovereignty of God in salvation, that God does what He wills with the creatures He has made. The reprobate are no worse than the elect. All men appear in the mind of God as involved in a common ruin. The ultimate explanation of God's electing some and reprobating others is His own sovereign good pleasure: "... for so it seemed good in his sight" (Matt. 11:26). Beyond that we cannot go, and before that we humans must bow. Theoretically, God could have chosen to save all men (for He has power to do so), or He could have chosen to save none (for He was under no obligation to save any). But He did neither. Instead He has chosen to save some and exclude others.
--------------------------------------------------------------------------------
B. Scripture Passages
There are many references both in the Old and New Testaments to the truth of election.
1. The Old Testament.
The outstanding example of election in the Old Testament is God's election of the nation of Israel. In distinction from all other nations, God chose Israel to be His people.
a. Deuteronomy 7:6. For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto himself, above all the people that are upon the face of the earth.
b. I Kings 3:8. And thy servant (Solomon) is in the midst of thy people which thou hast chosen, a great people, that cannot be numbered nor counted for multitude.
c. Psalm 105:6. O ye seed of Abraham his servant, ye children of Jacob his chosen.
d. Psalm 132:13. For the Lord hath chosen Zion, he hath desired it for his habitation.
e. Isaiah 41:8. But thou, Israel, art my servant, Jacob whom I have chosen, the seed of Abraham my friend.
f. Isaiah 45:4. For Jacob my servant's sake, and Israel mine elect, I have even called thee (King Cyrus) by thy name: I have surnamed thee, though thou hast not known me.
--------------------------------------------------------------------------------
2. The New Testament
a. Matthew 22:14. For many are called but few are chosen.
b. Matthew 24:31. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.
c. Mark 13:20. And except that the Lord had shortened those days, no flesh should be saved: but for the elect's sake, whom He hath chosen, he hath shortened the days.
d. Luke 18:7. And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them?
e. John 13:18. I speak not of you all: I know whom I have chosen: but that the Scripture might be fulfilled, He that eateth bread with me hath lifted up his heel against me.
f. John 15:16. Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.
g. John 17:9. I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine.
h. Romans 8:28-30. And we know that all things work together for good to them that love God, to them who are the called according to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.
i. Acts 13:7. The God of this people of Israel chose our fathers, and exalted the people when they dwelt as strangers in the land of Egypt, and with an high arm brought he them out of it.
j. Romans 8:33. Who shall lay anything to the charge of God's elect?
k. Romans 9:11-13. For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth; it was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated.
l. Romans 9:23. And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory.
m. Romans 11:5. Even so at this present time also there is a remnant according to the election of grace.
n. Romans 11:7. What then? Israel hath not obtained that which he seeketh for, but the election hath obtained it, and the rest were blinded.
o. Ephesians 1:3-5. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: according as he hath chosen us in Him before the foundation of the world, that we should be holy and without blame before him in love, having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will.
p. Ephesians 1:11. In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will.
q. Colossians 3:12. Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering.
r. I Thessalonians 1:4. Knowing brethren beloved, your election of God.
s. I Thessalonians 5:19. For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ.
t. II Thessalonians 2:13. But we are bound to give thanks always to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth.
u. II Timothy 2:10. Therefore I endure all things for the elect's sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory.
v. Titus 1:1. Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect.
w. I Peter 1:2. Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ.
x. I Peter 2:9. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light.
y. I Peter 5:13. The church that is at Babylon, elected together with you, saluteth you; and so doth Marcus my son.
z. II Peter 1:10. Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall.
aa. Revelation 17:14. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful.
--------------------------------------------------------------------------------
3. Election is definite and particular.
These and all the other a. Deuteronomy 7:6; I Kings 3:8; Psalm 105:6; 132:13; Isaiah 41:8; 45:6; Acts 13:17. (Quoted above in B.1. and 2.)
passages of Scripture which speak of God's election of Israel indicate that election is definite. God chose Israel in distinction from all other nations to be His people.
b. John 15:16. Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit....
c. Romans 9:28-30. And we know that all things work together for good to them that love God, to them who are the called according to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called; and whom he called, them he also justified: and whom he justified, them he also glorified.
d. Romans 9:11-13. For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth; it was said unto her, The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated.
In this passage the apostle Paul teaches that God has elected the specific, definite person Jacob.
e. Ephesians 1:4, 5. According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will.
f. Revelation 13:8. And all that dwell upon the earth shall worship him (the antichristian beast), whose names are not written in the book of life of the Lamb slain from the foundation of the world.
We are taught here that there are names of definite people which are written down in the Book of Life, specific persons, therefore, who are elected by God. The next passage teaches the same truth.
g. Revelation 17:8. The beast that thou sawest was, and is not: and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they shall behold the beast that was, and is not, and yet is.
--------------------------------------------------------------------------------
4. Election is an eternal decree.
a. Ephesians 1:4. According as he hath chosen us in Him before the foundation of the world, that we should be holy and without blame before him in love.
b. II Thessalonians 2:13. But we are bound to give thanks always to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth.
c. II Timothy 1:9. Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began.
d. Revelation 17:8. The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they shall behold the beast that was, and is not, and yet is.
--------------------------------------------------------------------------------
5. Election is unto salvation.