Predestination and Election
Are we free agents in our salvation? Is it up to us on our own to respond to the gospel and be saved? Or does God have a hand in it? If we think that God is involved in our response to the gospel in what sense can we be responding freely of our own accord?
These kind of questions are asked when we think we are, or should be, free agents. But another set of questions might ask how it is that anyone will be saved. How is it likely that humans with such obstinate wills would ever submit themselves to Jesus' rule, and benefit from his death for them?
The fact is that God chooses some people to be saved. He predestines them to be like Jesus. He does this because otherwise no one would turn to him. He does it because he is gracious and kind. He does it because he is the sovereign Lord of all who organises his world the way he wants it to be. He does it in such a way that people are freed to respond to his gospel and not reject it.
As we look first at the biblical evidence some definitions may help.
Predestination describes what God has decided in advance to do for his people. It is about the destiny that God has prepared for those who love him. It implies that God has planned an outcome before the creation of the world. This destiny is to be understood within the wider context of God's eternal plan for his creation.
Election is the act of choice whereby God chooses an individual or group for a purpose or destiny which he decides. In the Bible God's election is sovereign, gracious and eternal. It is not dependent on human response or faith.
1. PREDESTINATION AND ELECTION IN THE BIBLE
The Bible gives us an amazing and wonderful picture of God's gracious involvement in our salvation. The salvation is described as a destiny God has prepared for us in advance. The destiny is to be God's sons and daughters, to be made like Jesus and to be glorified. God makes sure we enjoy this destiny by graciously choosing us to be part of it and then calling us through the gospel so that we are justified by faith. All this is due to God' s mercy.
1.1 The Old Testament
1.1.1 God's Purposes
As we read the Old Testament there is no doubt that God has a plan and a purpose for what he has made. God governs human history to bring about his purposes for humankind. He doesn't let it go on its own way without his involvement. He is the God who involves himself in the affairs of people (Deut 4.32-40; 2 Kings 19.25; Is 22.11). He does this to accomplish his own sovereign purposes.
As God carries out his purpose he chooses certain people to be the object and instrument of his gracious design. For example Abraham and his seed will be blessed and will be a blessing to the world (Gen 12.1-3). God chooses some and not others and ordains them for particular tasks and destinies. e.g. Isaac (not Ishmael, Gen 17.17-22); Jacob (not Esau, Gen 25.21-23); Judah (not his brothers, Gen 49.8-12). Some of these choices have far-reaching implications - they are election to life with God (Rom 9.1-5). They are chosen to fulfil God's purposes not their own.
1.1.2 Election
The choice of Israel in the Old Testament is based on God's mercy and love, not on anything in them.
"The LORD did not set his affection on you and choose you because you were more numerous than other peoples, for you were the fewest of all peoples. But it was because the LORD loved you and kept the oath he swore to your forefathers that he brought you out with a mighty hand and redeemed you from the land of slavery, from the power of Pharaoh king of Egypt." Deut 7.7-8. (See also Deut 7.6-11; 9.4-6; 10.14,15; 14.2; 32.8,9; Is 41.8,9).
God was free in his election. He was not restricted to an equal division of grace - its very inequality proving it to be gracious.
"I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion." Ex 33.19
1.2 The New Testament
1.2.1 God's Plan
In the New Testament God's plan comes to its fulfilment in Christ. It is a plan which is to include Jew and Gentile alike (Eph 1.3-10; 3.3-11), and in which they are to be adopted as God's sons (Rom.8.29). It is no longer just Israel that God is concerned with, but people from all nations and tribes.
1.2.2 God's Election
Israel as God's elect
The New Testament assumes the view of the Old Testament that Israel is God's elect people. Sometimes we misread the New Testament as though it was referring to Christians without distinction, but some passages are referring to Christian Jews, or to Old Testament Israel (see Rom 9.11; 11.7,28; Ac 13.17).
Jesus as God's Chosen One
Jesus is spoken of as God's chosen one at his transfiguration (Lk 9.35; see also 1 Pet 2.4). In a sense he is elect Israel at that point, the faithful remnant who will bring about salvation for his people. Christians are elect "in him".
Jesus The Chooser
That Jesus himself took the initiative in calling his disciples is clear.
"You did not choose me, but I chose you and appointed you to go and bear fruit — fruit that will last." John 15:16. (See also Jn 6.70; 13.18; 15.19).
The Father Draws
It is also clear that Jesus saw his Father as the prime mover in people coming to believe in him.
"No-one can come to me unless the Father who sent me draws him, and I will raise him up at the last day." John 6:44 (See also Jn 6.37,39,45; 17.2,9).
God Chooses
Luke has a clear idea of God's role in bringing people to believe.
"... and as many as had been destined for eternal life became believers." Acts 13:48, NRSV (see also Ac 2.47; 11.18; 16.14).
He sees God's action as the means and cause of people coming to faith in Christ. Another way to think of this is that salvation is due to the grace of God (see Ac 11.21-23; 14.27; 15.7-9; 18.27).
Paul also is convinced about God's role in election, both for Israel (Rom 9.11; 11.5,7,28) and for those who believe in Jesus (Rom 8.33; 1 Cor 1.26-29; Eph 1.4; 1 Thess 1.4; 2Thess 2.13,14; 2Tim 1.9).
Christians as God's Elect
There are numerous passages which refer to Christians as God's elect.
"Therefore I endure everything for the sake of the elect, that they too may obtain the salvation that is in Christ Jesus, with eternal glory." 2 Tim 2:10, NIV. (See also Matt 24.22,24,31; Mk 13.20; Col 3.12; Tit 1.1; 1 Peter 1:2; 2.8,9; 2 Pet 1.10; Rev 17.14).
1.2.3 God's Predestination
God's choice is with a view to a particular destiny. This is described in slightly different ways.
"For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers. And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified." Romans 8:29,30, NIV.
"No, we speak of God's secret wisdom, a wisdom that has been hidden and that God destined for our glory before time began." 1 Corinthians 2:7, NIV.
"For he chose us in him before the creation of the world to be holy and blameless in his sight. In love he predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will — to the praise of his glorious grace, which he has freely given us in the One he loves. In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God's grace that he lavished on us with all wisdom and understanding. And he made known to us the mystery of his will according to his good pleasure, which he purposed in Christ, to be put into effect when the times will have reached their fulfilment — to bring all things in heaven and on earth together under one head, even Christ. In him we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will, in order that we, who were the first to hope in Christ, might be for the praise of his glory." Ephesians 1:4-12, NIV.
The destiny God has for us is to be one of his sons and to be like his Son. It is also connected with being glorified.
2. THE NEED FOR GOD'S PREDESTINATION & ELECTION
But why does God have to get involved like this? Why does he have to choose anyone and predestine them to eternal life?
The need for God to predestine some to eternal life, to choose them and call them, is seen when we grasp clearly the nature of human sin. Human nature is biased towards sin; we have a rebellious heart; our inclination is away from God. There is no tendency that leads us to have faith in him.
If God left us to our own wills, no one would be saved because no-one would want to be. Some ask why God chose the Jews in Old Testament days. We might well ask - what would it be like if he had chosen no one? If the world had continued as it was in Abram's day. Would any one be in a saving personal relationship with the living God now? Quite unlikely. Outside God's covenant people the truth is too suppressed to lead people to salvation.
That is why God has to take a hand in our response. Jesus spoke about being born from above or born again (Jn 3.1-15), about children born of God (Jn 1.13). God graciously chooses some so that there will be people in heaven. It is another way of describing how God overcomes our unwillingness.
This is a very fundamental idea. If we see humans as being in a neutral state and predestination to be a matter of God moving them to the good or bad corner then we have misunderstood the Bible. Humans began in the good corner, moved to the bad corner by their own choice and don't want to leave it. Predestination and election describes how God rescues some from that state and brings them to the good corner.
There is a mistaken view of human willingness and ability to respond to God which thinks that people have it in themselves to believe and obey God. (Sometimes this view is called Arminianism.) But this view fails to take account of the sinfulness of human nature. Salvation, justification, conversion etc. are seen in the Bible to be a divine miracle from beginning to end. (See Matt 16.17; Jn 1.9-13; Rom 8.7,8; Eph 2.1-10; Phil 1 .6; 2.13.)
3. THE BASIS OF PREDESTINATION & ELECTION
3.1 Why does God choose some and not others? What explains his choice? God's will is the only explanation. The plan and purpose of God finds its cause solely in God himself. It is caused neither by our worth or our need. He loves us because he loves us. He chose us because that was his will and his good purpose.
3.2 This shows us that predestination and election arises from the mercy and grace of God. We are not saved because of what we do, only because of God's grace. He does not save us because of our faith or our worth. He does not repay a debt - a debt which can never be due. Unconditional election is based on God's grace and demonstrates his mercy as the absolute cause of our salvation.
3.3 God's plan of predestination and election was formulated before the foundation of the world (Eph 1.4,5). That means it had no regard to our worth or otherwise. Human goodness or need is not a basis of predestination. Human worth is a result of it. He chose us to be holy and blameless. He didn't choose us because he knew we would be holy and blameless, but so that we would be like that. His plan is formed in eternity. It is an eternal plan. It is absolute and unconditional (Rom 9.11).
4. THE PURPOSE OF PREDESTINATION AND ELECTION
4.1 God's overall purpose is to unite all things in heaven and earth with Christ as head (Eph 1.10).
4.2 His purpose in predestination and election from our point of view is to make us his sons (Eph 1.5); for us to be holy (Eph.1.4); to conform us to the image of his Son (Rom 8.29); to confound human wisdom and pride (1 Cor 1.26-29); to save us (2Thess 2.13); for obedience (1Pet 1.2); for justification (1Pet 1.2); to declare God's glory (Eph 1.11,12; 1 Pet 2 .9).
4.3 From God's point of view, predestination and election has the purpose of promoting his glory and exalting his grace (Eph 1.6,11,12, 14).
5. STAGES IN GOD'S PLAN
Paul in Rom 8.28-30 outlines five stages in God's plan of salvation: foreknowledge, predestination, calling, justification, glorification.
foreknowledge. Generally in the Bible "know" means to take note of, to relate to. To foreknow means to establish a relationship in advance of the time it is experienced. It has the idea of "foreloved" (Rom 11.2). But the sense is that what is known about a person has no bearing on the plan: the emphasis is that God has always known us, regarded us, set his eye on us. The emphasis is on the knower and the relationship he makes with the one he knows. It is not knowledge about, but knowledge of - i.e. a relationship. It doesn't mean that God knew in advance what we would be like; it means that God established a relationship with us before we were born. He loved us in advance.
predestined: he gave us the destiny of being conformed to the likeness of his Son.
called: through the gospel (2Thess 2.13,14) in order to fulfil his purposes (Rom 8.28). This calling is effective because the Holy Spirit sets us free to hear and obey the gospel (Rom 8.1-4). God shines his light into our hearts so we are able to see his glory in the gospel (2 Cor 4.3-6). Only by the work of the Holy Spirit can we be freed to respond to the gospel.
justified: by grace (Rom 3.24), by blood (Rom 5.1), by faith (Rom 5.9).
Since calling and justification are things we know now, they are evidence of God's predestination. So if you have been called and justified that is sufficient evidence that God has predestined and chosen you to be his child. The opposite is not necessarily true, since there is still time for a person to come to repentance and faith. The emphasis is on the positive aspect of what has been done.
glorified: that is we share the glory of God (1Cor 2.7; 2 Cor 3.18).
Rom 8.29,30 is a glorious unbreakable chain wrought by God himself, to achieve the complete fulfilment of his purposes for humankind.
6. PREDESTINATION AND ASSURANCE
Since our salvation originates in God's eternal and gracious purposes, we are confident that God will complete what he began.
6.1 Jesus said as much himself.
"My sheep listen to my voice; I know them, and they follow me. I give them eternal life, and they shall never perish; no-one can snatch them out of my hand. My Father, who has given them to me, is greater than all; no-one can snatch them out of my Father's hand. I and the Father are one."" John 10:27-30, NIV.
Salvation is altogether by grace and therefore God is as likely to complete it as he was to begin it. We depend on him and he says he is reliable and will not let us go. It is in this promise that we trust. Our salvation is not dependent on our faith but on God's mercy.
6.2 Romans 8 is the great passage.
v1 "Therefore, there is now no condemnation for those who are in Christ Jesus,"
v28-30. The unbreakable chain - God's plan and call are sure.
"And we know that in all things God works for the good of those who love him, who have been called according to his purpose. For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers. And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified."
v31-39. Here is the absolute assurance of God's power and trustworthiness. God is for us; God didn't spare his own Son; we are God's elect. It is God who justifies; Christ has died, Christ is risen, Christ is exalted and intercedes for us; Christ loves us; nothing will be able to separate us from the love of God in Christ Jesus our Lord.
That is the great conclusion of the doctrine of predestination and election. It is a doctrine of grace and mercy. It tells how rebellious sinners are brought back and adopted as God's children; it tells that God did this by a sure and eternal plan - in which he predestined certain people to be his people. He chose them to be in Christ, to be like him and to share his glory and riches. It tells the reason why there are any people loving God now; and it exalts and declares the wonderful grace of God, because it shows that salvation is entirely and absolutely the result of free, unconditional grace.
7. THE BIG QUESTIONS
7.1 Predestination to Death?
Does a doctrine of predestination to life imply a predestination to condemnation? We need to be careful in defining this question.
7.1.1 God did not predestine Adam to sin in the first place.
7.1.2 That Adam's descendants share his guilt and his now corrupted nature is part of the just judgement of God, but is not predestination as the Bible sees it. We are not predestined to corruption. Corruption is a judgement on sin.
7.1.3 The children of Adam are by nature, children of wrath (Eph 2.3); vessels of wrath (Rom 9.22), their end is destruction. That is their destiny from Adam's time on, unless God saves them. It is a just judgement. But it is not predestination. They are still invited and commanded to respond to the gospel; salvation is still offered to them, they are still objects of God's love.
7.1.4 So it is not a question of a predestination to be sinners.
7.1.5 It is a question of whether God predestines them to remain sinners (i.e. to stay in the bad corner). The Bible states that God does allow people to remain sinners, he gives them up to their sin (Rom 1.24,26). This is seen as a just judgement, but it is not spoken of as predestination. Furthermore God still makes himself known to them and sends the gospel to them.
7.1.6 Here we are at the point where logic wants to take over: "If he hasn't chosen some to life, he must have chosen them to death." That may be logical but it is not the way the Bible says it. The Bible says God condemns the sinner to death. But this is a just judgement. It is in line with the sinner's will, and with God's justice. Already by their own wilful choice, humans have destined themselves to condemnation. They are already in that state. Predestination and election deal with how God gets them out of that predicament. Predestination is not a form of determinism.
7.1.7 The difficult verses in Rom 9.10-24. To study this passage in depth see the commentaries; but we can point out:
1) God's purpose of election is the main thing (11)
2) Is God unjust? (v14) - no he has mercy as he wills (since no one deserves it).
3) Why does he find fault (v19)? - God does what is right and is not to be limited by the ideas of his creatures. The difference between the vessels (v22, 23) is God's mercy, not their works.
7.2 Is Foreknowledge of Faith the Reason for God's Predestination & Election?
The Arminian says that predestination is only the consequence of belief. "He who believes will be saved". That is, we are predestined to salvation as a consequence of God knowing we would believe. But foreknowledge is not knowledge about what we will be like, but rather knowledge in advance of what God will do, based on what he has already done - i.e. established a relationship with us. Election is not because of works (Rom 9.11, Eph 1.4). It is not because of our worth. Rather our works and worth are the result of predestination. "For we are God's workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do." Ephesians 2:10, NIV. (See also Eph 1.4,5).
7.3 Is It Fair That God Chooses Some and Not Others?
7.3.1 Election is not connected with fairness or justice. It is connected with mercy. What is connected with fairness and justice is judgement.
7.3.2 God has always dealt with people unequally. This diversity shows the unsearchable depth of the divine mercy and judgement.
7.3.3 Why doesn't God choose all people? We are not told the answer to this question. But we know that God is under no obligation to treat people equally. God does not owe anything to humans. Nevertheless he always acts rightly and justly.
7.3.4 In Rom 9.6-13 Paul sets himself to prove that there is nothing in the promise made to Abraham which bound God to allow all Abraham's descendants to inherit the promises (i.e. Isaac is chosen, not Ishmael; Jacob, not Esau). Inheritance comes by election, not necessarily by natural descent. God's choice is also shown to be independent of human merit. Notice in this case that the purpose of the election is to bring about the salvation of Gentiles as well as Jews.
7.3.5 The main point is that we don't know all the mysteries of God's will.
But
- we must trust God to be righteous.
- no one will be in hell except by their own choice.
- no one will be in heaven except by God's gracious choice.
7.4 Does Belief in Predestination and Election inhibit Evangelism?
On the contrary, I believe it strengthens our motivation towards evangelism. Our confidence is in God who always fulfils his purposes. We know that it is through the preaching of the gospel that God calls people to himself, thus we know there will be positive responses to our evangelism. It also frees us from the anxiety and the resort to complicated techniques that occurs when we think it all depends on us.
7.5 Does Belief in Predestination Lead to Laziness?
No! Just as God calls us to repentance, so he leads us through sanctification. God has prepared good works for us to do. That is as much a part of his purpose as the call to repentance. In Rom 12.1, Paul appeals to the Romans to present their bodies as a living sacrifice. The ground of his appeal is the mercy of God. Because God has shown us his love and mercy we ought to live for hi
Of Predestination and Election.
Predestination to Life is the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel secret to us , to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore, they which be endued with so excellent a benefit of God be called according to God's purpose by his Spirit working in due season: they through Grace obey the calling: they be justified freely; they be made sons of God by adoption: they be made like the image of his only-begotten Son Jesus Christ: they walk religiously in good works, and at length, by God's mercy, they attain to everlasting felicity.
From Article XVII of the 39 Articles of Religion of the Anglican Church. A Prayer Book for Australia p479.
Dale Appleby 2008