Unconditional election – is it biblical?

Response

Unconditional election is a term used to summarize the biblical teachings on predestination, specifically the selection of individuals for salvation. It represents the second component of the TULIP acronym, which outlines the five points of Calvinism, also known as the Doctrines of Grace. Alternative names for this doctrine include “unmerited favor,” “sovereign election,” or “adopted by God.” Each of these terms sheds light on different aspects of the doctrine of election. However, what truly matters is how accurately the doctrine reflects the Bible’s teachings on election and predestination.

The discussion surrounding unconditional election does not question whether God chooses or predestines individuals for salvation, but rather the basis on which He makes these selections. Does God elect based on foreknowledge of individuals having faith in Christ, or is it solely His sovereign decision to save them? The term “unconditional” suggests that God’s choice to save individuals is made “without any conditions attached, whether foreseen or otherwise.” God selects people for salvation through His sovereign will, not because of any future actions they may take or conditions they may fulfill. Those who come to Christ are adopted as His children by His will, not their own. “They were not God’s children by nature or because of any human desires. God himself was the one who made them his children” «which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. », (John 1:13 CEV).

Before the world’s creation, God chose specific individuals to be recipients of His unmerited favor or special grace (Mark 13:20; Ephesians 1:4-5; Revelation 13:8; Revelation 17:8). These individuals from every tribe, tongue, and nation were chosen by God for adoption, not because of anything they would do but because of His sovereign will (Romans 9:11-13; Romans 9:16; Romans 10:20; 1 Corinthians 1:27-29; 2 Timothy 1:9). God could have chosen to save all men (He certainly has the power and authority to do so), and He could have chosen to save no one (He is under no obligation to save anyone). He instead chose to save some and leave others to the consequences of their sin (Exodus 33:19; Deuteronomy 7:6-7; Romans 9:10-24; Acts 13:48; 1 Peter 2:8).

There are many verses in both the Old and New Testaments that speak of election, and when one looks at all the Bible teaches about election and predestination, it becomes obvious that God’s choice was not based on any foreseen act or response but was based solely on God’s own good pleasure and sovereign will. Properly understood, God’s unconditional election is one link in the unbreakable chain of salvation seen in Romans 8:28-29: “For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren; and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified.” All those who are predestined will be saved (John 6:39; Romans 8:30) because they are the ones that God the Father gives to Jesus Christ «All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. », (John 6:37) promises to raise them up on the last day (John 6:39; John 17:2). They are Christ’s sheep (John 10:1-30) who hear His voice and for whom He died, “As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.” (John 10:15) to give them eternal life and secure them forever in the hand of God (John 10:26-30).

There are several common misconceptions about unconditional election. First, it is important to understand that the doctrine does not teach that God’s choice is capricious or arbitrary. It is not random or made without reason. What it does teach is that God elects someone to salvation not because of something worthy God finds in that individual but because of His inscrutable, mysterious will. He makes the choice as to who will be saved for His own reasons, according to His own perfect will and for His own good pleasure, (Ephesians 1:5). While some object to the doctrine of election as being unfair, it is nevertheless based on God’s will and pleases God; therefore, it must be good and perfectly just.

Another misconception is that unconditional election precludes and stifles evangelism, but the reality is just the opposite—it empowers and confirms it. When one correctly understands that God has not only elected certain individuals to salvation but also has ordained the means of salvation—the preaching of the gospel (Romans 1:16;Romans 10:14-17)—it empowers the spreading of the gospel message and the call to evangelism. We see this very thing in Paul’s writing to Timothy in the midst of deep persecution. “I endure all things for the sake of those who are chosen, that they also may obtain the salvation which is in Christ…” «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. », (2 Timothy 2:10). A proper understanding of the doctrine of election encourages evangelism and guarantees its success. It overcomes the fear of failure when sharing the gospel and empowers people to remain faithful to the message in times of great persecution. They know that the power lies in the gospel message and in God’s sovereign election and not in their own feeble presentation. A biblical understanding of election helps one share the gospel freely with all people, knowing that any one of them could be Christ’s sheep whom He is calling into His fold «And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. », (John 10:16). It is not up to us to determine if someone is elect or non-elect, and there is always the promise of salvation for anyone who will repent and believe in Christ. The gospel message should be preached to all people in the knowledge that God will use it to draw His sheep to Himself.

Unconditional election also does not mean that there will be people in heaven who do not want to be there, nor will there be people in hell who wanted to be saved but could not be because they were not elect. Unconditional election properly recognizes that, apart from God’s supernatural work in the life of a sinner, men will always be in need of God’s grace.

Always choose to reject God and rebel against Him (see the article on Total Depravity for more information on this subject). What unconditional election does correctly recognize is that God intervenes in the lives of the elect and works in their lives through the Holy Spirit so that they willingly respond in faith to Him. Because they are “his sheep…they hear his voice and follow him” (John 10:1-30). As for the non-elect, God is still gracious to them, but because of their sin, they are not thankful for that grace, nor do they acknowledge Him as God (Romans 1:18-20). Consequently, they receive the just punishment due to them. Those whom God elects are beneficiaries of His sovereign grace and mercy, and those whom He does not elect receive the justice they have earned. While the elect receive God’s perfect grace, the non-elect receive God’s perfect justice.

Those who argue against unconditional election often use verses like 1 Timothy 2:4 and John 3:16. How can we reconcile election with a verse like 1 Timothy 2:4, which says that God “desires all men to be saved,” or John 3:16, which says God “so loved the world that He gave His only begotten Son that whoever believes in Him should not perish but have everlasting life”? The answer lies in correctly understanding the will of God and the love of God. God’s passive will needs to be understood in contrast to His decreed will (those things He foreordains to happen). The passive will of God includes the things He might desire in a sense but does not foreordain or bring to pass. Certainly, if God is sovereign and all-powerful, as the Bible declares Him to be, then He could bring about the salvation of all men if that was His decreed or predetermined will. Reconciling this verse and others with the many that teach election is an unconditional choice of God is no more difficult than recognizing that there are things God might

God desires but does not decree everything to happen. It could be said that God does not desire people to sin, but as part of His predetermined plan, He allows them to sin. So, while there is a genuine sense in which God does not take pleasure in the destruction of the wicked and desires that all be saved, His predetermined plan allows for the reality that some will go to hell.

Similarly, concerning John 3:16 and God’s love, the distinction lies in God’s general love for all creation and all humanity versus His specific love for His children, the elect. The difference is that God’s love for His elect is an intense love that leads Him to take action regarding their lost condition instead of merely hoping that they will reciprocate love, an image often portrayed by those who believe they control their eternal destiny. In a broad sense, God wants all to be saved, and He loves all of humanity, but this differs significantly from the particular love He has for His elect and His intention and provision for their salvation.

When one examines what the Bible teaches about election and predestination, it becomes evident that the doctrine of unconditional election accurately represents what the Bible teaches on this crucial subject. While this—or any of the other Doctrines of Grace—can stand on its own merit, their significance becomes even more apparent when they are systematically considered together with all the Bible teaches about salvation. They essentially function as building blocks, with each one providing a necessary component of a biblical comprehension of salvation. Total depravity defines man’s necessity for salvation and exposes his helplessness when relying solely on his own abilities. It leaves man with the question “Who can be saved?” The solution lies in an understanding of unconditional election—God’s sovereign decision to save individuals despite their depravity and solely based on His choosing people for Himself from every tribe, tongue, and nation. This He achieves by predestining them.“To adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will” «having predestinated us unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will, », (Ephesians 1:5). A proper understanding of this doctrine should not lead to questioning the justice of God, but rather to marveling at His great mercy. The question we should really ask is not why God chooses only some for salvation, but why He would choose any at all.

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