Election
The doctrine of election has divided the church for many years, but disagreement does not entail unimportance. As the storyline of Scripture unfolds, it is evident that the triune God not only has planned all things from eternity (e.g., Eph. 1:11; cf. 1:4) but also is sovereignly effecting his plan by his actions in creation, providence, revelation, and redemption. Election, God’s sovereign and gracious choice to redeem a people for himself and apply to them all that redemption entails, is a subset of his all-encompassing eternal plan.
The Purposes of the Doctrine of Election
Given disagreements among Christians concerning election, there is a tendency to avoid discussion of the topic. The difficulty of this doctrine calls us to approach the subject humbly and carefully as we submit our minds and hearts to Scripture. It is also helpful to understand the doctrine as it functions in Scripture.
First, election leads believers to praise the triune God for his sovereign grace in choosing and placing us in Christ, our new covenant head and mediator (Eph. 1:4–6, 12; 1 Thess. 1:4; 2 Thess. 2:13). From beginning to end, God graciously initiates and chooses to redeem a fallen and undeserving people, and election underscores this fact.
Second, election grounds our confidence and comfort as Christians (Rom. 8:28–39). Why can we be assured that nothing will separate us from God’s love in Christ Jesus? Part of the answer is that from eternity past, God the Father chose us in Christ, and by the work of the Son through the agency of the Spirit, we are assured that God’s sovereign determination will never fail.
Third, election encourages us to evangelize (2 Tim. 2:10). Contrary to some thinking, election strengthens us by guaranteeing that God’s chosen means of preaching the gospel will accomplish his planned end—the elect’s salvation.
The Two Main Views of the Doctrine of Election
In historical theology there are two main views of election. First is the view of conditional election, which today is identified with Arminianism. This view teaches that before time God foreknew who would respond to the gospel because of his prevenient grace at work in all people, which takes away their inability to believe, and that God chooses individuals on the basis of their foreknown faith. Today a corporate version of this view has arisen. Instead of arguing that God elects specific individuals on the basis of their foreknown faith, it claims that God elects Christ and the corporate entity of the church, which we place ourselves into by faith. In the end, the corporate view is a version of conditional election.
Second is the view of unconditional election associated today with Calvinism and Reformed theology. This view teaches that God, in eternity past, solely on the basis of his own good pleasure and gracious choice—not on the basis of any foreknown faith—chose undeserving individuals unto salvation. Because of our identification with Adam and our own sinful choices (Rom. 5:12–21; Eph. 2:1–3), apart from the Father’s choice to elect us and apply Christ’s work to us by the Spirit, we would not believe.
The two views have different theological conceptions of the impact of sin on the human will, the nature of prevenient grace, the question of divine justice and fairness and its relation to sin, and the plan of God in relation to foreknown creaturely actions. Additionally, these views differ on whether election itself is God’s gracious choice or whether, after having established the condition of faith for election, God responds by electing all those who, by means of their choice, believe in the gospel. Unconditional election affirms the former, conditional election the latter.
Four Truths Point to Election as Unconditional
First, God has an eternal, comprehensive plan (Ps. 135:6; 139:16; Isa. 14:24–27; 46:9–11; Dan. 4:34–35; Acts 2:23; 17:26; Eph. 1:4, 11; 2 Tim. 1:9; 1 Pet. 1:20), including his own choice of specific individuals to salvation while allowing the others to go their own way and thus not experience salvation in Christ (Deut. 7:7–10; 10:14–15; Ps. 33:12; Matt. 22:14; 24:22, 24, 31; Luke 18:6–8; John 6:37–40; Rom. 8:28–33; Col. 3:12; 1 Thess. 1:4; 2 Thess. 2:13; Titus 1:1; 1 John 4:19; Rev. 17:14). In other words, the triune God foreordains all things, but in that plan is an asymmetrical relationship between God’s electing some to salvation and his leaving others in their state of sin and condemnation, known as reprobation. Election should be viewed corporately (e.g., God chose the nation of Israel for his redemptive purposes; Deut. 4:37; 7:6–7; 10:15; Rom. 9:1–5), but this does not negate the fact that election is God’s choice of individuals to salvation (see Paul’s argument in Romans 9–11, especially 9:6–9, 14–18; 11:1–6, and his use of the singular and his distinguishing true believing Israel from national nonbelieving Israel).
Second, election is God’s choice due to sovereign grace and triune agency. Ephesians 1:3–14 beautifully teaches this point, especially verses 4–6. Paul teaches that “before the foundation of the world” (v. 4) the Father chose us, that is, specific individuals—the elect—in Christ. Why did he do this? What was the goal of our election? It was our redemption. The Father chose us to rescue us from our sin and guilt and give us redemption in Christ (vv. 7–10). He chose us in our fallen state to be “holy and blameless before him” (v. 4) and become his adopted sons in Christ Jesus (v. 5). What was the basis of our election? It was not our foreknown faith but the Father’s love for us—“in love he predestined us” (vv. 4–5)—based ultimately upon “the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the Beloved” (vv. 5–6).
Third, God’s election of individuals is unconditional. Our election is not based upon any foreknown faith (Rom. 9:10–13, 15–16; 10:20; 1 Cor. 1:26–29; Eph. 1:11–12; 2:8–10; 2 Thess. 2:13–14; 2 Tim. 1:8–10; 1 Pet. 1:1–2). Underneath this teaching are two biblical truths. First, God’s plan is a result of his free choice and will (Ps. 115:3; 135:6; Isa. 40:10–14; 46:9–11; Rom. 11:33–36; Eph. 1:5–6, 9, 11). Second, given the nature of human sin and its impact on us, apart from God’s sovereign and gracious choice we, as fallen and rebellious people, would never respond to him. Instead, we would gladly choose to go our own way (Gen. 6:5–6; 8:21; Jer. 17:9; Mark 7:21–23; John 3:3; Rom. 8:7–8; Eph. 2:1–3). Some have appealed to the use of foreknowledge in Romans 8:28–30 to justify a conditional view. However, in this context it is best to view foreknowledge as God’s setting his love upon us. Thus when God foreknows us, it means he has loved us before we were ever born (Rom. 8:29; 11:2; 1 Pet. 1:2, 20).
Fourth, we come to know God’s election only when we repent and believe (Acts 13:48; Rom. 10:13–15a; 2 Thess. 2:13; 2 Tim. 2:10; 2 Pet. 1:5–11; 1 John 4:19). Election does not negate the necessity for repentance and faith; it establishes the possibility of both. Furthermore, in our Christian lives God’s election of us does not make us inactive but active as the Spirit of God works in us to conform us to Christ, our covenant head with whom we are now in union (Phil. 2:12–13; cf. Rom. 6:1–14).
As contentious as the theological debate over the doctrine of election is, in Scripture and in our lives election functions to assure us of God’s incredible love for us, that salvation is wholly an act of grace, and that in Christ all of God’s promises to us are Yes and Amen (2 Cor. 1:20). Our appropriate response should be gratitude, worship, love, and glad and willing obedience to our gracious and sovereign God.