Election

Now that we're past our recent "fun" presidential election (yes, that was sarcasm), I thought we should take a moment to look at ... election. In theological terms, the concept of Election is viewed by many (most?) as a Calvinist thing. For more than a few, "It's those extremists that came up with this thing." Unfortunately, that's simply not true. The Doctrine of Election is not a Reformed thing or a Calvinist thing; it's a Bible thing. It was Jesus who said, "Many are called, but few are chosen." (Matt 22:14) In fact, Jesus referred to "the elect" multiple times (e.g., Matt 24:22, 24, 31). It was Peter who wrote "You are a chosen race ..." (1 Peter 2:9). That particular epistle was written to "those who are elect exiles" (1 Peter 1:1) It was Paul who declared that God "chose us in Him before the foundation of the world ..." (Eph 1:4). The Doctrine of Election is not a 16th century invention. It's biblical.

Of course, it still begs the question. What is it, then, and how does it work? Well, the biblical references to "election" refer to God's choosing. That is, references to "the chosen" are identical to "the elect." Election, then, is God choosing who will, ultimately, be His. In that Ephesians 1:4 reference it says He "chose us in Him," referring to His Son. So election is connected to being "in Him" -- in Christ. Acts 13:48 tells of an event in which "as many as had been appointed to eternal life believed." Paul told the Thessalonians, "God has chosen you from the beginning for salvation" (2 Thess 2:13) which goes right along with that Ephesians 1:4 verse that includes "from before the foundation of the world." Thus, election, however it works, is "from before the foundation of the world."

Election and predestination are often used interchangeably. I'm not sure that's accurate. I think the predestination is broader, encompassing more than just being chosen to belong to God. However, predestination is certainly not less than being chosen for salvation. So in Romans Paul writes,

For those whom He foreknew He also predestined to be conformed to the image of His Son, in order that He might be the firstborn among many brothers. And those whom He predestined He also called, and those whom He called He also justified, and those whom He justified He also glorified. (Rom 8:29-30)

For clarification, that begins with a "for" because it is an explanation of the previous thought -- that God causes all things to work together for good. This passage explains what that "good" is. You see, then, that predestination is 1) a biblical concept and 2) it is linked to (but not limited to) election. In this text it begins with God's foreknowledge (which, by the way, is not merely a term meaning "known in advance," but a more intimate term of knowing). From there predestination occurs. From predestination the calling happens followed by a string that begins with justification and ends with glorification without a break. So election -- being chosen to belong to God -- is a product of predestination, but predestination also includes the entire process and product -- to be conformed to the image of His Son.

So what about that nasty "double predestination"? The suggestion is that if God predestines some to be chosen, He predestines others ... not to be chosen. And, in a sense, if election is true (as Jesus said it was), then double predestination is also true. However, all of election includes God's efforts to make us His own and none of the other side of predestination inludes God's actions at all. In choosing some to be His own, He works overtime, so to speak, while in not choosing the rest, He does nothing. He doesn't have to. He simply lets them choose their own path. So while "double predestination" is logically true, they are not actually equivalent or symmetrical. But the fact that God predestines some not to be chosen (simply by choosing who will be chosen) isn't merely a logical reality; it's a biblical one. In Revelation we read of "the dwellers on earth whose names have not been written in the book of life from the foundation of the world." (Rev 17:8) Note the parallel with those chosen "before the foundation of the world." Jude writes about "certain people" who "long ago were designated for this condemnation." (Jude 1:4) Scripture acknowledges, then, that there are those who, "from the foundation of the world," are not going to be saved, but are "designated for this condemnation." These people aren't forced to be condemned; they earn it like everyone else. But they are "long ago" (literally "before time") designated for this.

The Bible, then, is not unclear. God chose from before the foundation of the world whom He would save and whom He would let proceed on their chosen course. God only needed to intervene in the lives of the former and not the latter. The question remains, then, about the mechanism. How does He choose? We can find some answers, but probably not to your satisfaction. On one hand, He does not choose on our merits (Eph 2:8-9). He doesn't choose on the basis of being the best or the brightest (1 Cor 1:26-29). He doesn't even choose us for making the right choice (John 1:13; Rom 9:16). So how does He choose? Accoding to Scripture, He chooses "not because of our works but because of His own purpose and grace." (2 Tim 1:9) "He predestined us for adoption to Himself as sons through Jesus Christ, according to the purpose of His will." (Eph 1:5) We are "called according to His purpose." (Rom 8:28) Paul said that Jacob was chosen over Esau "in order that God's purpose of election might continue." (Rom 9:10-13)

Biblically, humans are by nature without hope of obtaining salvation (Eph 2:1-3; Rom 8:7; 1 Cor 2:14; etc.). All of us are destined by our sin nature to well deserved condemnation. It is, then, a complete surprise that "God, being rich in mercy, because of the great love with which He loved us, even when we were dead in our trespasses, made us alive together with Christ" (Eph 2:4-5). That wasn't obligation. It wasn't because we were so good or so lovable. It is all Him. It is for His good purposes. It is for His glory. And it's biblical.