Unconditional Election

Many scriptures attest that salvation is God's choice (e.g. Romans 8: 29-30; Ephesians l: 4-6, 11). Furthermore, Scripture tells us when that choice was made: For he chose us in him before the creation of the world (Ephesians 1: 4).

The doctrine of predestination is clearly taught in Scripture. Those who would seek to deny it are not being faithful exegetes of these texts. However, in an effort to dilute this teaching (which is, in essence, an attempt to deny it) many have sought to redefine the term 'predestination' . They equate predestination with God's foreknowledge. This is a serious distortion. Although it is a notion that has found widespread acceptance it is utterly odious to God. Calvin says 'Men do not gain the favour of God by their free-will, but are chosen by his goodness alone before they were born'.

Many people who countenance the idea of an omniscient God who foresees how people will respond to the gospel and predestines to eternal life those whom he foresees responding in faith are merely ignorant of Scriptural truth. The New Bible Dictionary says: 'The contemporary evangelical church has become largely Arminian, often as a result of anti-doctrinal bias rather than careful theological reflection. The historic Augustinian doctrine of predestination remains biblically and theologically compelling' (p 530). But there are also intellectual advocates of this view, who encourage others to consider the Augustinian / Calvinistic view as invalid. We would not want to question their integrity but we do attribute such belief to poor judgement.

The key verses in the Arminian armoury are 2 Thessalonians 2: 13 and Romans 8:29-30. They seem to support their position regarding foreknowledge. However, God's foreknowledge does not merely mean knowledge in advance of some event happening (prescience). God's foreknowledge is knowledge based upon a plan. As such it means not just to know beforehand but to love beforehand (fore-Iove).

In Romans 9: 14 Paul asks the question ‘Is God unjust?’ The resounding answer exclaimed by the apostle is ‘Not at all!’ If unconditional election is not being taught in Romans chapter nine why raise and answer this question? Obviously Paul is anticipating objections to this teaching and addresses the issue. He is addressing a charge that presupposes he will be understood as teaching unconditional election. If Paul were teaching universal election or divine election without that unconditional element, nobody would raise a question about God's fairness. The issue of the injustice of God never arises in the Arminian theory because it is seen as a judicious foreordination. Paul does not equivocate on the issue and he does not present a rational explanation to pacify doubters. He simply states 'Not at all!' Don't say it and don't think it because it is not true.

Verse sixteen directly addresses the Arminian issue: It does not, therefore, depend on man's desire or effort, but on God's mercy. Man is free to make choices but that freedom is limited by his fallen nature. He has only his perverse rational powers to guide him to follow his depraved inclinations.

Socinus (1539-1604), the forerunner of Unitarianism, who was deemed to be a heretic by the Christian church, translated Scripture in a manner that suited his theories. Acts 13: 38 says All who were appointed for eternal life believed but he put it in the reverse order: ' All who believed were appointed for eternal life'. This distortion of Scripture is popular today.

Arminianism is a man-centred theory whereas Calvinism is a God-centred perspective. Election is not merely a ratification of man's decision. As John Owen put it, 'Christ did .not die for any upon condition, if they believe; but he died for all God's elect, that they should believe.' What is truly amazing in election is not that God chose only some but that he chose any!

Since the fall of Adam man in his lost and sinful condition is at enmity with God. His fallen and rebellious nature is so corrupted that he has neither the desire nor the inclination to seek after God. Salvation, therefore, must, of necessity, come from God's gracious initiative. Calvin said 'God…..wrote the names of his children in the Book of life before the creation of the world; but he enrols them in the catalogue of his saints only when, having regenerated them by the spirit of adoption, he impresses his own mark upon them'.

The election of a soul to salvation does not depend on any virtue in the individual. A person is elected to salvation in accordance with God's sovereign purpose by his eternal and inscrutable decree. It is based on the good will and pleasure of God alone. As to when God's choice was settled, we uphold Calvin's view that 'The election of God is anterior to Adam's fall'.

The reason why some are rescued while others are passed over is a mystery to the rational mind that seems to breach our understanding of the notion of justice. To some, God may appear to be capricious and even callous. But there is nothing whimsical or arbitrary in God's choice. Election is not the random and despotic action of an indifferent God. Rather it magnifies his grace. Grace has often been presented as God's unmerited favour to the undeserving but that is a definition that fails to explain fully the true nature of grace because grace is, rather, God's unmerited favour, not to the undeserving, but to the hell-deserving! The reprobate, therefore, receive what they deserve and the seriousness of sin is stressed in their eternal punishment.

It is right to be unequivocal and unashamed of this glorious truth as the authentic teaching of Scripture but it is ugly when there is a haughty spirit where humility would be more appropriate. The keynote for a befitting attitude to the profundity of predestination may well be taken from Paul's great doxological statement: Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgements, and his paths beyond tracing out! 'Who has known the mind of the Lord?' (Romans 11:33-34). However, we must assert this truth in love, not only to affirm our own faith but also to establish others in a truly biblical understanding of election. Spurgeon said that some medicine is better swallowed than chewed: 'In the same way there are some things in the Word of God which are undoubtedly true which must be swallowed at once by an effort of faith, and must not be chewed by perpetual questioning'.

Rightly grasped, the doctrine of unconditional election should be a stimulus to:

Consider the fact that God's choice was made before the foundation of the world and that it is an act of pure and absolute grace. Consider how our sins deserve his wrath and yet he bestows grace upon grace. This glorious truth also prevents us from any inclination to put ourselves in the centre of the frame and compels us to worship with a right perspective by being centred on God. Hymns written from this understanding are free from the egocentricity that characterises some modern choruses.

How can this doctrine inspire anything other than awe in humble hearts? A proper understanding of election gives us a true sense of the magnitude of God 's grace and we are irresistibly prompted to offer our service as an expression of gratitude, love and worship to God.

2. Holiness A true understanding of our election to eternal life is a profound incentive for holiness in living. J C Ryle said 'Election is always to sanctification. Those whom Christ chooses out of mankind, he chooses not only that they may be saved, but that they may bear fruit that can be seen.' We are saved in order to display the glory of God. A heart that appreciates the magnitude of God's grace in election is a wellspring that sustains holy living.

3. Evangelism Understanding election ought to inspire rather than inhibit evangelism. We have a duty to desire all men to be saved and this attitude will inform and motivate our evangelism. In praying for all to be saved and preaching to all that they must be saved we leave their election to God's eternal and inscrutable discretion. We must bear in mind that God has appointed preaching and evangelism as the means by which he will accomplish his saving purposes. Our understanding of election should not restrict our preaching. This is a crucial matter and it seems strange that an appreciation of this truth can have the effect of gagging gospel preaching.

lain Murray addresses this issue in 'Spurgeon v Hyper-Calvinism:The Battle for Gospel Preaching' (Banner of Truth, 1995): 'While Reformed Confessions may begin with statements on the doctrine of God and divine decrees, that is not where preachers and teachers need to begin in addressing men about salvation' (p152). He points out that in the apostolic and evangelistic preaching of Acts no mention is made of the doctrine of election but that the epistles emphasise this truth. He then says: 'In accordance with this approach, Calvin, in the later editions of his Institutes, moved his treatment of election to follow teaching on justification. He recognised that Scripture generally introduces the doctrine of election to show believers the security and certainty of their salvation….'.

Evangelism should be motivated primarily by a concern for the glory of God and obedience to Christ's commission (Matthew 19: 20) .It ought to be a spontaneous outworking of our gratitude for God's grace. It must be inspired by a concern for the eternal destiny of souls.

Kieran Beville, a former Baptist pastor, is the Irish Field Representative for the Slavic Gospel Association UK. He is the author of Exploring Ezra: The Secret of Spiritual Success (Day One Publications, 2004) and The Fruit of the Spirit: Cultivating Christian Character to be published later this year. .