God is sovereign over salvation; believers are responsible in salvation. How these assertions coincide without contradiction or confusion is the business of election - the outworking of God's redemptive plan for believers. Does God call some to eternal life and not others? If so, how could that be fair? Does God arbitrarily choose some to eternal life or is there some reason(s) for his choosing one over the other? What is the role of the Holy Spirit in election? These issues are central to the theme of election.
The doctrine of election is grounded in the existence and character of God. The Scriptures are clear that God chose (selected from among many) some that would be adopted as his children prior to the creation of the world (1 Cor. 2:7; Eph. 1:4, 2 Thess. 2:13; 2 Tim. 1:9; 1 Pt. 1:20). Election is theologically grounded in God's existence which is logically and chronologically prior to the existence of the elect. Election, therefore, is not contingent upon the response of the elect. This is the heart of predestination. That is, God destined, intended, resolved or purposed that, prior to the existence of the world and the existence of time itself, some would receive eternal life (see also, Rom. 8:29-30; 9:11-13; Eph. 1:5, 11; Tit. 1:2).
Behind God's choice of the elect is his gracious and merciful character. Election is by God's grace (favor bestowed upon those who are undeserving) because those whom he calls are unworthy to receive eternal life (Rom. 3:23-24; Eph. 1:7; 2:4-5, 8). In addition, election is an act of divine mercy. Because of their faith in the cross, God averts the believer's punishment and accepts the offering of his Son in their stead (Rom. 3:25; 9:16; 11:30-32; 2 Cor. 5:21; Eph. 2:3-4; 1 Tim. 1:16; Tit. 3:5; 1 Pt. 1:3; 2:10). In sum, God has graciously pardoned the elect.
That God knows in advance who will respond to his call is clear (Rom. 8:29; 1 Pt. 1:1-2-2). However, God's choosing is not based upon his foreknowledge (knowing in advance) of how some will respond. Rather, God's choosing of the elect is in accordance with his cognizance of who will respond (taking foreknowledge as the rational in addition to behavioral activity of God; see 1 Pt. 1:2). That God calls the elect is solely on the basis of his love and integrity (Deut. 7:7-9). While foreknowledge in Scripture does carry the idea of intimately, actively, and affirmatively choosing, it necessarily bears the idea of prescience (knowing in advance), since God’s choices are cognitive and never made in the dark (Jn. 10:3). God specifically calls those whom he has chosen (Jn. 10:3; Acts 2:39; Rom. 8:28-30; 16:13; Eph. 1:188; 1 Thess. 1:4; 1 Pt. 2:9; 2 Pt. 1:3). The idea that all have the latent ability to respond to God's universal call for salvation (prevenient grace) is implicitly denied by Scripture (Rom. 3:9-11). Only those whom the Spirit of God enables can and will become the elect of God (Jn. 6:44, 65; 15:16; 1 Thess. 1:4-5; 2 Thess. 2:13; 1 Pt. 1:2).
Some would assert that election is an unjust doctrine; viz., God chooses some and not others. However, given the fact that all people everywhere and at every time deserve only condemnation (Rom. 3:7; 5:16, 18), God is not obligated to dismiss anyone's guilt. Extending grace and mercy to some in election is of God's own choosing (Rom. 9:18). Not to pardon others because of self-incurred guilt (unbelief) is an act of justice. Election would be unfair if God is required to be both just and merciful to all. Yet, the Scriptures, and an honest assessment of the human heart, are among the reasons why God is just. But only God's mercy, pleasure, and will are the reasons for there even existing an elect of God (Rom. 9:16, 22-23; Eph. 1:5). God's justice and mercy are impartial as he does not look to any qualities of the elect or condemned in determining between them (Rom. 2:11). His choices are purely of grace and mercy!
A logical order (not chronological; God sees things as sequence but not in sequence) of God's redemptive plan unfolding would be: (1) creation – God decides to create; (2) election – God, in allowing the Fall, chooses some and not others unto eternal life; (3) general call to all for salvation (Tit. 2:11; Mt. 13:3-9; 18-23; 22:14); (4) specific call to the elect (2 Cor. 4:6; 1 Pt. 2:9); (5) conversion of the elect – believe, receive, repent, trust, submit, etc.; (6) regeneration – transformation of one's nature from sinner in rebellion against God to saint at peace with God (Jn. 3:3; Rom. 6:6; 5:1); (7) justification and reconciliation – a right moral standing before God and a new relationship with God as loving Father (the latter would include reconciliation, adoption, and union with Christ); (8) sanctification – empowerment to live a life pleasing to God (2 Pt. 1:3); (9) continuation – a steadfast life pleasing to God (Phil. 1:6); (10) glorification – actualized immortal state with God in heaven (1 Jn. 3:2; Rev. 21:7).
It is important to note that some tension must remain in the issue of election. For example, on the one side of election are those who see a strict determinism. God determines salvation and man's response has no part in the equation. Various texts in John are used in support of this (Jn. 1:13; 5:21; 6:44, 65, 70; 8:47; 13:18; 15:16, 19; 17:2, 6, 9). On the other side are those who maintain that salvation depends upon man's decision to follow, believe, or receive Jesus. Passages in favor of this view are many (e.g., Jn. 1:11-12; 3:11-12, 16, 18, 36; 5:40; 6:27, 29, 40; 7:17, 37-38; 8:31, 51; 12:36). In other words, God is the one solely responsible for saving those who believe yet, at the same time, he demands those whom he saves to believe!
There appears to be a paradox involved with election (two truths that co-exist and appear to claim the opposite of the other). First, those who refuse to believe cannot because they will not. Second, they will not believe because they cannot (see esp., Jn. 12:37-40). Scripture makes no apology that both notions are true. This is not to say there is contradiction involved, only difficulty. The tensions are ultimately resolved in the mind of God. A picture of election, however, is not complete without: (1) the certainty of God's redemptive purposes coming to pass within a historical framework and (2) the condition being met that people must respond in faith to that which God has graciously revealed in the gospel.
