Scriptural Refutation Of Unconditional Election

Unconditional Election is also known as "Calvinistic Predestination". The scripture teaches predestination, but not Calvinistic Predestination. Scripture predestination is where God pre-determined, not the identity of the saved, but the character of the saved. We are not opposed to predestination, for the scripture teaches it. However, Calvin's view of predestination is entirely unbiblical and therefore a false doctrine. Calvinistic predestination means that the future is already determined (predestined). The implication is that it doesn't matter what you do, it has already happened. You have no free will.

By unconditional election, then, Calvinists mean:

1.       Out of fallen humanity God chose certain people unto salvation. God elects people.

2.       The number of God's elect is fixed.

3.       God does not elect individuals based on foreseen merit of any kind, including faith. Election is an act of God's sovereign choice.

4.       God's election and calling are invincible.

5.      The purpose and motive of God's election are His glory, "To the praise of His glorious grace!"

Identity or Character?

What is foreknown by God in these verses? Personal identity? Or Character, purpose & plan?

Romans 8:29-30, "For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified."

1 Corinthians 2:7, "But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:"

Ephesians 1:3-4, "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:"

Remember, God is not a respecter of persons (Acts 10:34; Romans 2:11-12; 1 Peter 1:17). Unconditional Election makes the Devil no enemy for the saved to worry about, so if predestined, why beware? (1 Peter 5:8).

 

Bible Texts Calvinists misuse to prove "Calvinistic Predestination"

1.       Acts 4:28, "For to do whatsoever thy hand and thy counsel determined before to be done."

What was "determined before?" The death of Jesus! This death had been prophesied as a part of God's plan (Luke 22:21-22; Acts 2:22-23). The Jews did not realize that they were fulfilling God's plan and He did not force them to kill His Son; they were accountable for their own actions.

2.       1 Corinthians 2:7, "But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:"

o        The context shows clearly that it is God's plan of redemption that was foreordained. In verse 5, the power of God is in the gospel (Romans 1:16).

o        In times past, it had been a mystery, not fully revealed.

o        Even the prophets did not understand completely about Christ.

o        But now this plan is revealed as the wisdom of God (Ephesians 3:3,5; 1 Peter 1:10,12).

o        This sacrifice was for our salvation. It was a part of God's eternal purpose (Ephesians 3:8,11).

 

3.       Romans 8:28-30, "And we know that all things work together for good to them that love God, to them who are the called according to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified."

o        Who is under consideration here? "Them that love God" ­ not a few whom God loves

o        "The called according to His purpose," we are not called by a still, mysterious voice or by a direct operation of the Holy Spirit or by God Himself, but by the gospel (2 Thessalonians 2:14).

o        Those who hear, believe and respond in obedience are referred to as "the called" (Galatians 1:6; 1 Peter 2:9).

o        In Romans 8:28-30, we can see the unfolding of God's plan. God determined to send mankind a Savior to die for all men.

o        He foreordained all of the events before they actually took place.

o        In that sense, God predestinated our salvation. It was not that He selected us individually to be saved or lost, but that those who accepted the gospel call would be saved.

o        Those who answer that call are justified and glorified.

What was predestined in Romans 8:28-30? That we should "be conformed to the image of his Son." Thus, as in the next passage (Ephesians 1), it was God's eternal plan that we become His children through Christ.

We are God's chosen people, not individually selected, but as a whole. Just as the nation of Israel was at one time God's chosen people (Deuteronomy 7:6), so likewise we are now such. 1 Peter 1:1-2 talks about Christians being "elect according to the foreknowledge of God the Father." But it is clear Peter is referring to the Christ's assembly, not selected individuals, in 1 Peter 2:9, when he says, "But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:"

4.       Ephesians 1:4-5,11 "According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will...In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will."

o        God has had an eternal plan in mind; a scheme of redemption for those who will accept it.

o        Those who are chosen are those who are "in Him" (Christ).

o        We become God's children by our faith in and obedience to Christ's Will (verse 5). God adopts us into His family upon our obedience (Romans 8:15; Galatians 4:4,6).

o        The counsel of God's will (verse 11) refers to His decision to send Jesus to redeem the obedient.

How does God decide who will be His children? The scripture says, "...through Jesus Christ;" "...through His blood;" and, "...according to the riches of His grace." The focus of being "predestined" is more on "through Jesus Christ" than it is on us as individuals. It was God's eternal plan that Christ would give His life so that He could have children. Christ coming and dying was predestined. Therefore, our acceptance of that and our ultimate salvation in Him is also predestined (the culmination of God's eternal plan).

 

Jacob have I loved, but Esau have I hated

The writing of the apostle Paul in Romans 9:8-16 is one of the most avoided and unread passages of scripture. Those who believe in Calvinistic Predestination say this verse proves that God elects certain individuals, because this verse says, before they were born, God loved Jacob but hated Esau.

Theologians try to position themselves so as to avoid giving a strait answer. The evangelicals will not talk about it. The reformed church apologizes for it. And the majority of Christian's today have not heard about it. This passage, on its face, does seem to speak of predestined individuals, but in truth, it is not speaking of individuals, but nations. Let us first quote this passage, then we'll use scripture to interpret this passage.

Romans 9:8, "That is, They which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed."
Romans 9:9, "For this is the word of promise, At this time will I come, and Sara shall have a        son."
Romans 9:10, "And not only this; but when Rebecca also had conceived by one, even by our father Isaac;"
Romans 9:11, "(For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth)"
Romans 9:12, "It was said unto her, The elder shall serve the younger."
Romans 9:13, "As it is written, Jacob have I loved, but Esau have I hated."
Romans 9:14, "What shall we say then? Is there unrighteousness with God? God forbid."
Romans 9:15, "For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion."
Romans 9:16, "So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy."

Now, let's break this passage down verse by verse:

Verse 8: Not the children who descend from Abraham’s loins, nor those who were circumcised as he (Paul) was, are the people of God; but those who are made children by the good pleasure and promise of God, as Isaac was, are alone to be accounted for the seed with whom the covenant was established.

Verse 9: "The word of promise" refers to the promise recorded in Genesis 18,10, "...Sarah thy wife shall have a son...". This is made clear by the fact that verse 9 repeats some of this promise recorded in Genesis 18:10. This shows that it is the sovereign will and act of God alone, which singles out and constitutes the peculiar seed that was to inherit the promise made to Abraham.

Verse 10: A Jew might object by saying, “Ishmael was rejected, not by the sovereign will of God, but because he was the son of the handmaid, or bond-woman, and therefore unworthy to be the peculiar seed;" but observe, this was not the only limitation of the seed of Abraham with regard to inheriting the promise. When Rebecca was with child by that one person of Abraham’s seed to whom the promise was made (Isaac), she went to inquire of the Lord:

Genesis 25:22-23, "...And she went to enquire of the LORD. And the LORD said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger."

That is, the posterity of the younger shall be a nation much more prosperous and happy than the posterity of the elder. This is speaking about two different nations, two manner of people, and not two individuals (Jacob and Esau). Jacob and Esau represent these two nations.

Verse 11: As the word "children" is not in the text, but added by bible translators, the word "nations" would be more proper; for it is of nations that the apostle speaks, as Genesis 25:22-23 (from the above comment) shows, and as the following verses show, as well as the history to which he refers.

Verses 12-13: "The elder shall serve the younger." These words, with those of Malachi, "I loved Jacob, And I hated Esau" (Malachi 1:2-3), are cited to show that these words are used in a national and not in a personal sense. This is evident from this fact: that, taken in the latter sense they are not true, for Jacob never did exercise any power over Esau, nor was Esau ever subject to him. Jacob, on the contrary, was rather subject to Esau, and was sorely afraid of him; and, first, by his messengers, and afterwards personally, acknowledged his brother to be his lord, and himself to be his servant (see Genesis 32:4; 33:8, 13). However, in the former sense, it is true, because the far greatest part of Jacob’s posterity were wicked, and rejected by God; and Esau’s posterity were partakers of the faith of their father Abraham.

From these premises the true sense of the words immediately following, "Jacob have I loved, and Esau have I hated" (Malachi 1:2-3, Romans 9:13), fully appears; that is, that what he had already cited from Genesis 25:22-23 concerning the two nations, styled by the names of their respective heads, Jacob and Esau, was but the same in substance with what was spoken many years after by the Prophet Malachi. The unthankful Jews had, in Malachi’s time, either in words or in their heart, expostulated with God, and demanded of him wherein he had loved them? "I have loved you, saith the Lord: yet ye say, Wherein hast thou loved us?" (Malachi 1:2). To this the Lord answers, "Was not Esau Jacob’s brother? Yet I loved Jacob and hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness. Whereas Edom saith, We are impoverished, but we will return and build the desolate places; thus saith the Lord of hosts, They shall build, but I will throw down; and they shall call them, The border of wickedness, and, The people against whom the Lord hath indignation for ever. And your eyes shall see, and ye shall say, The Lord will be magnified from the border of Israel" (Malachi 1:2-5).

It incontestably appears from these passages that the prophet Malachi does not speak at all of the person of Jacob or Esau, but of their respective posterities. For it was not Esau in person that said, "We are impoverished; neither were his mountains nor heritage laid waste." Now, if the prophet Malchi speaks neither of the person of the one nor of the person of the other, but of their posterity only, then it is evident that the apostle Paul speaks of them in the same way.

Neither is there here any Scriptural or rational ground for the decree of unconditional personal election and reprobation, which, comparatively, modern times have endeavored to build on these scriptures, because:

1.       It is here proved that Esau is not mentioned under any personal consideration, but only as the head of his posterity.

2.       The testimony of Scripture amply proves that all Esau’s posterity were not, even in this sense, reprobated; nor all Jacob’s posterity elected.

3.       Neither does that service, or subjugation to Jacob, which the Divine oracle imposed on Esau, import any such reprobation as some contend for; as the servant may be elected, while the master himself is in a state of reprobation.

4.       Were it even granted that servitude did import such a reprobation, yet it is certain that Esau, in person, never did serve Jacob.

5.       Nor does the hatred of God against Esau import any such reprobation of the person of Esau, because it is demonstrable that it related, not to Esau personally, but to his posterity.

6.       The scope of the apostle’s reasoning is to show that God is the sovereign of his own ways, has a right to dispense his blessings as he chooses, and to give salvation to mankind, not in the ways of their devising, but in that way that is most suitable to his infinite wisdom and goodness.

Therefore:

1.       He chose the Jewish people from all others, and revealed himself to them. Thus they were the elect, and all the nations of mankind reprobate.

2.       When the fullness of the time came he revealed himself also to the Gentiles, who gladly received the Gospel: and the Jews rejecting it, were cast off. Thus the elect became reprobate, and the reprobate, elect.

3.       The Jews, the descendants of Jacob, who rejected the salvation of Christ, became precisely like the Edomites, the descendants of Esau; they builded, but God pulled down; their mountains and heritage are now laid waste for the dragons of the wilderness; and they properly may now be called the border of wickedness, a people against whom the Lord hath indignation for ever: they have rejected the Lord that bought them, and so have brought upon themselves swift destruction.

That no personal, absolute, eternal reprobation of Esau can have been intended, we learn from this; that he was most amply reconciled to his brother, who had so deeply wronged and offended him, by depriving him of his birthright and his blessing: and his having forgiven his brother his trespasses is proof that God had forgiven him:

Matthew 6:14, "For if ye forgive men their trespasses, your heavenly Father will also forgive you."

Therefore there can be assigned no competent ground of his damnation, much less of his personal reprobation from all eternity. And were such a personal reprobation intended, is it not shocking to suppose that the God of endless mercy, in whose sight his pious parents had found favor, should inform them, even before their child was born, that he had absolutely consigned him, by an irrevocable decree to eternal damnation? A message of such horrid import coming immediately from the mouth of God, to a tender, weak, and delicate woman, whose hour of travail with two children was just at hand, could not have failed to produce abortion, and destroy her life. But the parents perfectly understood their God, and saw no decree of reprobation in his message; "two manner of nations are in thy womb-and the elder shall serve the younger."

There is no reason, worthy the most wise and gracious God, why he should make known to the world such a thing concerning Esau, who was yet unborn, that he had reprobated him from all eternity. Such a revelation could be of no spiritual advantage or edification to mankind, but rather of a malignant influence, as directly occasioning men to judge hardly of their Maker, and to conceive of him as no faithful Creator; as having no care, no love, no bowels of compassion towards the workmanship of his own hands.

Verse 16: "So then it is not of him that willeth." The making or continuing any body of men the peculiar people of God, is righteously determined; not by the judgment, hopes, or wishes of men, but by the will and wisdom of God alone. For Abraham judged that the blessing ought, and he willed, desired, that it might be given to Ishmael; and Isaac also willed, designed, it for his first-born, Esau: and Esau, wishing and hoping that it might be his, readily went, ran a hunting for venison, that he might have the blessing regularly conveyed to him: but they were all disappointed-Abraham and Isaac, who willed, and Esau who ran: for God had originally intended that the blessing of being a great nation and distinguished people should, of his mere good pleasure, be given to Isaac and Jacob, and be confirmed in their posterity; and to them it was given. And when by their apostasy they had forfeited this privilege, it was not Moses’ willing, nor any prior obligation God was under, but his own sovereign mercy, which continued it to them.

Conclusion

The Bible does teach predestination, but not the kind that Calvinists teach. The Bible does not teach that God has decided ahead of time who will be saved and who will be lost. We are free, moral agents with the capacity to accept or reject God's commandments.

Predestination or fore-ordination is what God did before the world began, as He determined to save man from sin through the sacrifice of His own Son. Those who answer His call through the gospel experience the blessings of that plan now in Christ Jesus. (Romans 2:3,11)