The Election of Grace

The doctrine of God’s electing grace is one of the most profound and glorious doctrines articulated in Scripture. However, it is surprising how strongly some Christian teachers object to this doctrine. Some describe it as an “awful doctrine” or “an ungodly teaching.” Why does the doctrine of election or Calvinism evoke such strong reactions from some people and why might others find it a hard doctrine to accept? Quite often it is due to misunderstanding or at worst pride. It must be acknowledged that our natural tendency is to come to this doctrine from human reasoning rather than Biblical revelation, which is a temptation we must resist

Reformed theology highlights God’s sovereignty and the doctrines of grace, which include the doctrine of election. As we are approaching Good Friday, we may reflect on the doctrine of election in light of the cross. Indeed, it is under the shadow of the cross that the contours of election shine the brightest. The doctrine of election in the Bible is not an abstract concept that reveals a callous God nor a teaching that imprisons man in a web of fatalism. In fact, it is just the opposite. The God who became man in order to suffer and die for us on the cross is anything but cold or heartless. Furthermore, obviously, we did not contribute anything to the death of the Lord Jesus on the cross (except our sins!), we were not even there. Since the only reason for our salvation is the atoning sacrifice of the Lord Jesus on the cross, the root cause of our redemption lies in God’s sovereign election. It is all of God, and nothing from us.

That is why Paul, when he discusses God’s plan in the history of salvation, refers to God’s choice to save the elect as “the election of grace” (NKJV, Rom 11:5). The foundation, the reason, or the source of this election is grace. It is not based on our works, decision, or faith. That is also why the Bible ties God’s gracious act of election to the cross of our Saviour. In the Epistle to the Ephesians we read that God

“chose us in Him before the foundation of the world” so that in Him we may have “redemption through His blood” (Eph 1:4-7; cf. 1 Pet 1:18-20; Rev 13:8). In the First Epistle of Peter we read that we are “elect exiles… for sprinkling with His blood” (1 Pet 1:1-2).

God elected us for the very purpose of being cleansed through Jesus’ blood shed on the cross. Likewise, in the Second Epistle to Timothy the Bible reminds us that the grace which God bestowed upon us “in Christ Jesus before time began” has now been revealed through Christ’s death on the cross (2 Tim 1:9-10). In other words, we cannot separate the cross from God’s grace or God’s election. In fact, it is through the cross of Jesus that God demonstrates His gracious election of sinners. The cross establishes, defines and explains the doctrine of election. Again, that is why Paul refers to it as “the election of grace” (NKJV, Rom 11:5). It is because of Jesus’ death on the cross that we receive and understand God’s grace for salvation.

The doctrine of election was not invented by Calvin. It is not only frequently taught in the Bible but is also a common theme in the writings of the Church Fathers. Here is just a short selection. Barnabas (c. 80): “We are elected to hope, committed by God unto faith, appointed to salvation.” Clement of Rome (c. 90): “Seeing then that we are the special elect portion of a Holy God, let us do all things that pertain unto holiness.” Ignatius (c. 110): “To the predestined ones before all ages, that is, before the world began, united and elect in a true passion, by the eternal will of the Father…”. The Martyrdom of Polycarp (c. 150): “The whole crowd was amazed that there should be so great a difference between the unbelievers and the elect.”  Irenaeus (c. 180): “God has completed the number which He before determined with Himself, all those who are written, or ordained unto eternal life…”. Clement of Alexandria (c. 190): “Through faith the elect of God are saved.” Novatian (c. 250): “For, says he … predestination was before the foundation of the world… a large number of men appointed to glory.” Athanasius (c. 350): “Having life and spiritual blessings prepared, before the world, for us in the word, according to election.” Augustine (c. 380): “God chose us in Christ before the foundation of the world…not because we were going to be of ourselves holy and immaculate, but…that we might be so…. He did this according to the good pleasure of his will.” Ambrose (c. 380): “In predestination the Church of God has always existed.” Fulgentius (c. 500): “For all whom God wishes to save are unquestionably saved, and they cannot be saved unless God wishes them to be saved, and each person whom God does not will to be saved is not saved, since our God has done all things that he willed.” Even the most influential Catholic theologian, Thomas Aquinas (c. 1260), affirmed the doctrine of election: “The reason for the predestination of some and reprobation of others must be sought for in the divine goodness…God wills to manifest his goodness in those whom he predestines, by means of the mercy with which he spares them; and in respect of others whom he reprobates, by means of the justice with which he punishes them. This is the reason why God chooses some and reprobates others.” These are just a few quotes to illustrate that the doctrine of election was not a controversial teaching in the early church but assumed to be part of the gospel message.

According to the Bible, the cross of the Lord Jesus cannot be separated from the doctrine of election. Therefore, to echo the words of Augustine, election must be preached in order that God’s grace may shine forth ever more brightly. If grace is separated from election, then grace is no longer grace. We may also recall the words of Johann von Staupitz to the young Luther when he struggled to understand God’s election,

Fix your eyes on the wounds and blood of Christ shed for you; then the election of God will become clear to you.”

We may conclude this brief reflection on the election of grace with an appendix of Eight Statements on the Biblical Doctrine of Election.

1. The doctrine of election, and associated terms and ideas, appear frequently in the Holy Scriptures both in the Old Testament and the New Testament (Gen 18:19; Ps 65:4; Matt 24:31; Luke 18:7; 1 Pet 1:1).
2. Election is the biblical doctrine that explains, not why some people are not saved, but why any are saved at all (Matt 22:14; Mark 13:20; Rom 3:23; 9:14-16).
3. The Bible teaches that all human beings are sinful and wicked, wilfully rejecting God’s goodness, and therefore deserve condemnation according to God’s righteous judgment. According to works and justice, everyone should be eternally condemned (Gen 6:5; 18:25; Jer 11:20; Ezek 18:23; Rom 1:32; 2:5; Eph 2:1-3).
4. However, according to His divine will and love, God chose some, from before the creation of the world, in the Lord Jesus Christ, to be saved. Our salvation is totally dependent on God’s grace in the Lord Jesus Christ, not on our works (Deut 7:6-7; Matt 11:27; Rom 9:11; Eph 1:4).
5. Those who have been predestined unto salvation, the Holy Spirit regenerates so that they are able to understand the gospel and respond with repentance and faith (Ezek 36:25-27; John 1:12-13; 3:5; Acts 16:14; Gal 2:16; Titus 3:5; 1 Pet 1:23).
6. The salvation of those who are being saved is totally dependent upon God’s grace, but it does not mean that they are passive, rather they must show all diligence to make their election sure by due diligence and good works (Isa 40:10; John 15:16; Eph 2:8-10; Col 3:12; 2 Thess 2:13; 2 Pet 1:10).
7. The doctrine of election does not negate human free will or responsibility, nor the commission to preach the gospel to all people. God does not force anyone against their will to believe or not to believe in the gospel (Gen 2:15; Josh 24:15; Ezek 33:11; Ps 62:12; Matt 16:27; Luke 24:47; Rom 1:18-21; 2:1-10, 14-16; 10:9; Rev 3:20).
8. In other words, believers are saved because of God’s electing love through the Lord Jesus Christ. But those who are not saved will be condemned not because God did not elect them but because of their sin and rejection of the gospel (Jer 15:6; Hos 9:17; John 12:48; Col 3:6; 2 Thess 1:8; 1 Pet 2:8).