But as many as received Him, to them He gave the right to become children of God, even to those who believe in His name, 13 who were born, not of blood nor of the will of the flesh nor of the will of man, but of God. - John 1:12-13
Welcome and thank you for joining us in worship today. We are a few sermons into a new series titled, “Reconciling Calvinism and Arminianism”. We’re learning about and analyzing both of these theological frameworks in order to better understand and appreciate them as well as those who adhere to them. Remember, this is a debate among Christians - fellow members of the family of God - and we must approach it with due candor and respect, so as not to promote division and factions within the body of Christ.
Over the past 2 weeks we have focused on the 1st points of Calvinisim and Arminianism. These deal with the spiritual condition of mankind as a result of their sin. These arguments are “Total Depravity” and “Partial Depravity”. This morning we will consider the 2nd points of Calvinism and Arminianism which are commonly called “Unconditional Election” and “Conditional Election”. We will define them, look at the Biblical support for both, and see how they fit into their respective theological points of view.
Before we begin, let’s clarify what election and predestination are. To “elect” simply means to choose, and therefore election can be thought of as God’s selection process. More specifically, it is God’s designation of certain people or groups to fulfill His divine purposes, primarily pertaining to salvation. Predestination is related to election, stating that God has made these selections or designations in the eternity past. In other words, the destiny of those elected (chosen) has already been determined by God’s sovereign will.
I. WHAT IS UNCONDITIONAL ELECTION?
“Unconditional Election” is a term used by Calvinists to describe the Biblical concepts of election and predestination. It describes the manner by which God chooses and predestines some people to be saved and allows others to be condemned. It proposes that the eternal destiny of every individual person is determined wholly by the LORD’s will, not their own. God’s election is completely unconditional, meaning that it is not based on any foreknowledge of a person’s future choices or actions. Instead, He elects and predestines people exclusively in accordance with His own good pleasure, for reasons we do not know.
There are several passages in Scripture that are used to support the doctrine of unconditional election. God has chosen, from the foundation of the earth, to bestow His kind, gracious favor on certain persons (Mark 13:20; Ephesians 1:4-5; Revelation 13:8; Revelation 17:8). They have been chosen from all the nations based solely on God’s sovereign will and not as the result of their own merit or choice (Romans 9:11-13; Romans 9:16; Romans 10:20; 2 Timothy 1:9). Though God has the power to save everyone, He is not obligated to save anyone, and has chosen to save some and not others (Exodus 33:19; Romans 9:10-24; Acts 13:48; 1 Peter 2:8).
Calvinists argue that, because man is totally depraved and unable to make a decision unto salvation, God must graciously choose to save (ie, regenerate) him. The Bible clearly teaches that not all people will be saved - in fact, the majority will not be. Therefore, it is apparent that God chooses some to be saved and permits others to be condemned. The elect are recipients of God’s mercy, while the non-elect are the subjects of His wrath. Rather than questioning why God would save some and not others, we should celebrate the fact that He would lovingly save anyone at all!
Unconditional election is illustrated by God’s selection of Israel as His special, covenant people. God did not choose Israel on the basis of their own merit (Deuteronomy 7:7-9). Nor did He choose them because He foreknew they would follow or obey Him - in fact, they did just the opposite, ultimately rejecting the Messiah whom He sent to be their Savior (Mark 12:10). God chose Israel unconditionally by His own good pleasure, without respect to them or their future actions, and in like manner He unconditionally chooses those who will be saved.
II. WHAT IS CONDITIONAL ELECTION?
“Conditional Election” is a term used by Arminians to describe the Biblical concepts of election and predestination. It sets forth an alternative manner by which God chooses and predestines some people to be saved and allows others to be condemned. It asserts that God’s election is conditional, based upon His foreknowledge of whether or not an individual will choose Him unto salvation. In other words, God elects and predestines only those whom He foreknows will place their faith in Christ.
There are multiple verses in Scripture used to support the doctrine of conditional election. In his greeting to scattered believers, Peter described them as elect according to the foreknowledge of God (1 Peter 1:1-2). In his letter to the Romans, Paul wrote that God predestined those whom He foreknew (Romans 8:29). Furthermore, numerous verses indicate that it is God’s desire for all people to be saved (1 Timothy 2:4; 2 Peter 3:9; John 12:32). If this is true, why would an omnipotent God not choose all people to be saved rather than allowing the majority to be condemned? A person’s free will seems to be the most likely answer, which argues for conditional election.
Original Arminians argue that, although man is totally depraved, they are enabled by God’s grace to exercise their free will and make their own decision regarding salvation. To this end, the elect are those persons who have not only been chosen by God, but have also chosen Him. Predestination does not mean that a person’s decisions have been predetermined, but simply preknown. Appealing to God’s character, Arminians insist that God would never choose to send anyone to hell when He could easily prevent it.
Earlier in this series, during our discussion of total depravity, we spoke about Jesus’ encounter with the rich young ruler. Let’s revisit that story for a moment. After speaking briefly, the wealthy young man departed in disappointment, and Jesus turned to His disciples and said, “It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God (Luke 18:25).” Now, if election is unconditional - without any consideration of the individual being elected - how does this statement make sense? Surely it is not harder for God to regenerate some than others (assuming all are totally depraved)! The implication strongly suggests that the difficulty in coming to salvation rests in the person themselves and their own fleshly, worldly, and materialistic desires. The rich are less likely to choose Jesus than the poor, a function of their own free will. Jesus’ statement seems to argue for conditional election.
CONCLUSION
Both Calvinists and Arminians agree that God chooses some individuals to be saved and allows others to be condemned, but they starkly differ on the manner by which He makes this choice. Calvinists believe that God elects people unconditionally - solely on the basis of His sovereign will - while Arminians hold that God elects people conditionally - based on His foreknowledge of those that will accept Him. Both perspectives seemingly have reasonable Biblical support. So… which is it?
Next week, I will share my own thoughts on election and predestination and tell you where I land in this debate. That said, may we never become so enamored by the process of salvation that we miss the Person of Salvation. I want to invite you to accept Jesus Christ as your Lord and Savior. Only He can provide forgiveness for your sins and salvation for your soul. Have you trusted in Jesus?
Welcome and thank you for joining us in worship today. We are a few sermons into a new series titled, “Reconciling Calvinism and Arminianism”. We’re learning about and analyzing both of these theological frameworks in order to better understand and appreciate them as well as those who adhere to them. Remember, this is a debate among Christians - fellow members of the family of God - and we must approach it with due candor and respect, so as not to promote division and factions within the body of Christ.
Over the past 2 weeks we have focused on the 1st points of Calvinisim and Arminianism. These deal with the spiritual condition of mankind as a result of their sin. These arguments are “Total Depravity” and “Partial Depravity”. This morning we will consider the 2nd points of Calvinism and Arminianism which are commonly called “Unconditional Election” and “Conditional Election”. We will define them, look at the Biblical support for both, and see how they fit into their respective theological points of view.
Before we begin, let’s clarify what election and predestination are. To “elect” simply means to choose, and therefore election can be thought of as God’s selection process. More specifically, it is God’s designation of certain people or groups to fulfill His divine purposes, primarily pertaining to salvation. Predestination is related to election, stating that God has made these selections or designations in the eternity past. In other words, the destiny of those elected (chosen) has already been determined by God’s sovereign will.
I. WHAT IS UNCONDITIONAL ELECTION?
“Unconditional Election” is a term used by Calvinists to describe the Biblical concepts of election and predestination. It describes the manner by which God chooses and predestines some people to be saved and allows others to be condemned. It proposes that the eternal destiny of every individual person is determined wholly by the LORD’s will, not their own. God’s election is completely unconditional, meaning that it is not based on any foreknowledge of a person’s future choices or actions. Instead, He elects and predestines people exclusively in accordance with His own good pleasure, for reasons we do not know.
There are several passages in Scripture that are used to support the doctrine of unconditional election. God has chosen, from the foundation of the earth, to bestow His kind, gracious favor on certain persons (Mark 13:20; Ephesians 1:4-5; Revelation 13:8; Revelation 17:8). They have been chosen from all the nations based solely on God’s sovereign will and not as the result of their own merit or choice (Romans 9:11-13; Romans 9:16; Romans 10:20; 2 Timothy 1:9). Though God has the power to save everyone, He is not obligated to save anyone, and has chosen to save some and not others (Exodus 33:19; Romans 9:10-24; Acts 13:48; 1 Peter 2:8).
Calvinists argue that, because man is totally depraved and unable to make a decision unto salvation, God must graciously choose to save (ie, regenerate) him. The Bible clearly teaches that not all people will be saved - in fact, the majority will not be. Therefore, it is apparent that God chooses some to be saved and permits others to be condemned. The elect are recipients of God’s mercy, while the non-elect are the subjects of His wrath. Rather than questioning why God would save some and not others, we should celebrate the fact that He would lovingly save anyone at all!
Unconditional election is illustrated by God’s selection of Israel as His special, covenant people. God did not choose Israel on the basis of their own merit (Deuteronomy 7:7-9). Nor did He choose them because He foreknew they would follow or obey Him - in fact, they did just the opposite, ultimately rejecting the Messiah whom He sent to be their Savior (Mark 12:10). God chose Israel unconditionally by His own good pleasure, without respect to them or their future actions, and in like manner He unconditionally chooses those who will be saved.
II. WHAT IS CONDITIONAL ELECTION?
“Conditional Election” is a term used by Arminians to describe the Biblical concepts of election and predestination. It sets forth an alternative manner by which God chooses and predestines some people to be saved and allows others to be condemned. It asserts that God’s election is conditional, based upon His foreknowledge of whether or not an individual will choose Him unto salvation. In other words, God elects and predestines only those whom He foreknows will place their faith in Christ.
There are multiple verses in Scripture used to support the doctrine of conditional election. In his greeting to scattered believers, Peter described them as elect according to the foreknowledge of God (1 Peter 1:1-2). In his letter to the Romans, Paul wrote that God predestined those whom He foreknew (Romans 8:29). Furthermore, numerous verses indicate that it is God’s desire for all people to be saved (1 Timothy 2:4; 2 Peter 3:9; John 12:32). If this is true, why would an omnipotent God not choose all people to be saved rather than allowing the majority to be condemned? A person’s free will seems to be the most likely answer, which argues for conditional election.
Original Arminians argue that, although man is totally depraved, they are enabled by God’s grace to exercise their free will and make their own decision regarding salvation. To this end, the elect are those persons who have not only been chosen by God, but have also chosen Him. Predestination does not mean that a person’s decisions have been predetermined, but simply preknown. Appealing to God’s character, Arminians insist that God would never choose to send anyone to hell when He could easily prevent it.
Earlier in this series, during our discussion of total depravity, we spoke about Jesus’ encounter with the rich young ruler. Let’s revisit that story for a moment. After speaking briefly, the wealthy young man departed in disappointment, and Jesus turned to His disciples and said, “It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God (Luke 18:25).” Now, if election is unconditional - without any consideration of the individual being elected - how does this statement make sense? Surely it is not harder for God to regenerate some than others (assuming all are totally depraved)! The implication strongly suggests that the difficulty in coming to salvation rests in the person themselves and their own fleshly, worldly, and materialistic desires. The rich are less likely to choose Jesus than the poor, a function of their own free will. Jesus’ statement seems to argue for conditional election.
CONCLUSION
Both Calvinists and Arminians agree that God chooses some individuals to be saved and allows others to be condemned, but they starkly differ on the manner by which He makes this choice. Calvinists believe that God elects people unconditionally - solely on the basis of His sovereign will - while Arminians hold that God elects people conditionally - based on His foreknowledge of those that will accept Him. Both perspectives seemingly have reasonable Biblical support. So… which is it?
Next week, I will share my own thoughts on election and predestination and tell you where I land in this debate. That said, may we never become so enamored by the process of salvation that we miss the Person of Salvation. I want to invite you to accept Jesus Christ as your Lord and Savior. Only He can provide forgiveness for your sins and salvation for your soul. Have you trusted in Jesus?