The Doctrine of Election, John 3:16 and Calvinism.
What Is the Doctrine of Election?
by: John MacArthur
The idea that God does what He wants, and that what He does is true and right because He does it, is foundational to the understanding of everything in Scripture, including the doctrine of election.
In the broad sense, election refers to the fact that God chooses (or elects) to do everything that He does in whatever way He best sees fit. When He acts, He does so only because He willfully and independently chooses to act. According to His own nature, predetermined plan, and good pleasure, He decides to do whatever He desires, without pressure or constraint from any outside influence.
The Bible makes this point repeatedly. In the very act of creation, God created precisely what He wanted to create in the way He wanted to create it (cf. Gen. 1:31). And ever since the creation, He has sovereignly prescribed or permitted everything in human history, in order that He might accomplish the redemptive plan which He had previously designed (cf. Is. 25:1; 46:10; 55:11; Rom. 9:17; Eph. 3:8–11).
In the Old Testament, He chose a nation for Himself. Out of all the nations in the world, He selected Israel (Deut 7:6; 14:2; Psalm 105:43; 135:4). He chose them, not because they were better or more desirable than any other people, but simply because He decided to choose them. In the words of Richard Wolf, “How odd of God to choose the Jews.” It may not have rhymed as well, but the same would have been true of any other people God might have selected. God chooses whomever He chooses, for reasons that are wholly His.
The nation of Israel was not the only recipient in Scripture of God’s electing choice. In the New Testament, Jesus Christ is called Christ, “My Chosen One” (Luke 9:35). The holy angels also are “chosen angels” (1 Tim. 5:21). And New Testament believers are those who were “chosen of God” (Col. 3:12; cf. 1 Cor. 1:27; 2 Thess. 2:13; 2 Tim. 2:10; Titus 1:1; 1 Pet. 1:1; 2:9; 5:13; Rev. 17:14), meaning that the church is a community of those who were chosen, or “elect” (Eph. 1:4).
When Jesus told His disciples, “You did not choose Me but I chose you” (John 15:16), He was underscoring this very truth. And the New Testament reiterates it in passage after passage. Acts 13:48 describes salvation in these words, “As many as have been appointed to eternal life believed.” Ephesians 1:4–6 notes that, God “chose us in Him [Christ] before the foundation of the world, that we would be holy and blameless before Him. In love He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will, to the praise of the glory of His grace, which He freely bestowed on us in the Beloved.” In his letters to the Thessalonians, Paul reminds his readers that he knew God’s choice of them (1 Thess. 1:4), and that he was thankful for them “because God has chosen you from the beginning for salvation” (2 Thess. 2:13). The Word of God is clear: believers are those whom God chose for salvation from before the beginning.
Even the foreknowledge to which Peter refers should not be confused with simple foresight as some would teach—contending that God, in eternity past, looked down the halls of history to see who would respond to His call and then elected the redeemed on the basis of their response. Such an explanation makes God’s decision subject to man’s decision, and gives man a level of sovereignty that belongs only to God. It makes God the One who is passively chosen, rather than the One who actively chooses. And it also misunderstands the way in which Peter uses the term “foreknowledge.” In 1 Peter 1:20 the apostle uses the verb form of that very word, prognosis in the Greek, to refer to Christ. In that case, the concept of “foreknowledge” certainly includes the idea of a deliberate choice. It is reasonable, then, to conclude that the same is true when Peter applies prognosis to believers in other places (cf. 1 Pet. 1:2).
The ninth chapter of Romans also reiterates the elective purposes of God. There, in reference to His saving love for Jacob (and Jacob’s descendants) as opposed to Esau (and Esau’s lineage), God’s electing prerogative is clearly displayed. God chose Jacob over Esau, not on the basis of anything Jacob or Esau had done, but according to His own free and uninfluenced sovereign purpose. To those who might protest, “That is unfair!” Paul simply responds by asking, “Who are you, O man, who answers back to God?” (v. 20).
Many more Scriptures could be added to this survey. Yet as straightforward as the Word of God is, people continually have difficulty accepting the doctrine of election. The reason, again, is that they allow their preconceived notions of how God should act (based on a human definition of fairness) to override the truth of His sovereignty as laid out in the Scriptures.
Frankly, the only reason to believe in election is because it is found explicitly in God’s Word. No man and no committee of men originated this doctrine. It is like the doctrine of eternal punishment, in that it conflicts with the dictates of the carnal mind. It is repugnant to the sentiments of the unregenerate heart. And like the doctrine of the Holy Trinity and the miraculous birth of our Savior, the truth of election, because it has been revealed by God, must be embraced with simple and unquestioning faith. If you have a Bible and you believe it, you have no other option but to accept what it teaches.
The Word of God presents God as the controller and disposer of all creatures (Dan. 4:35; Is. 45:7; Lam. 3:38), the Most High (Psalm 47:2; 83:18), the ruler of heaven and earth (Gen. 14:19; Is. 37:16), the One against whom none can stand (2 Chron. 20:6; Job 41:10; Is. 43:13). He is the Almighty who works all things after the counsel of His will (Eph. 1:11; cf. Is. 14:27; Rev. 19:6), and the heavenly Potter who shapes men according to His own good pleasure (Rom. 9:18–22). In short, He is the decider and determiner of every man’s destiny, and the controller of every detail in each individual’s life (Prov. 16:9; 19:21; 21:1; cf. Ex. 3:21–22; 14:8; Ezra 1:1; Dan. 1:9; Jas. 4:15)—which is really just another way of saying, “He is God.”
Is the Doctrine of Election Biblical?
by: John MacArthur
Among the most hotly contested and persistent debates in the history of the confessing church, the doctrine of election is perhaps the greatest of all. The question goes like this: Does God choose sinners to be saved and then provide for their salvation? Or, Does God provide the way of salvation that sinners must choose for themselves?
Where’s the evidence?
This question of choice is called “election” because of the Greek word for those who are chosen—the Bible calls them eklektos. There are many such uses in the Bible (cf. Col. 3:12; 1 Tim. 5:21; Tit. 1:1; 2 John 1), but one of my favorites is in Romans 8:33: “Who will bring a charge against God’s elect?” The answer is, “no one,” but why? Is it because I chose God, or is it because God chose me?
One passage that is critical to the discussion is in the opening chapter of Paul’s letter to the Ephesians. Immediately after his customary greeting, Paul launches in Ephesians 1:3-14 with a great song of praise. It’s only one sentence—but, with 200 words in the Greek, it may be the longest single sentence in religious literature.
Paul touches on all the great biblical themes in that hyper-complex sentence—sanctification, adoption, redemption, and glorification—and all of them rest on one foundational doctrine, the doctrine of election. The most superlative spiritual blessings stand on Ephesians 1:4—“He chose us [elected us] in Him before the foundation of the world.”
So the doctrine of election is biblical, but what does that passage really teach? I want to help you get a better grasp of that by pointing out what Paul teaches about election. If you are a believer, you can equip yourself for your next conversation on this topic. But more important, as one of His elect you can rejoice in the astonishing kindness God showed you before the world began.
What does it mean?
Paul’s song is essentially his reflection on the amazing truth that God “blessed us with every spiritual blessing … in Christ” (v. 3). And how did He bless us? “He chose us in Him before the foundation of the world” (Eph. 1:4).
God didn’t draw straws; He didn’t look down the corridor of time to see who would choose Him before He decided. Rather, by His sovereign will He chose who would be in the Body of Christ. The construction of the Greek verb for “chose” indicates God chose us for Himself. That means God acted totally independent of any outside influence. He made His choice totally apart from human will and purely on the basis of His sovereignty.
Jesus said to His disciples, “You did not choose Me, but I chose you” (John 15:16). And in the same Gospel, John wrote, “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, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God” (1:12-13, italics mine). And Paul said, “But we should always give thanks to God for you, brethren beloved by the Lord, because God has chosen you from the beginning for salvation through sanctification by the Spirit and faith in the truth” (2 Thess. 2:13).
Those statements defining God’s sovereign choice of believers are not in the Bible to cause controversy, as if God’s election means sinners don’t make decisions. Election does not exclude human responsibility or the necessity of each person to respond to the gospel by faith. Jesus said, “All that the Father gives Me will come to Me, and the one who comes to Me I will certainly not cast out” (John 6:37).
Admittedly the two concepts don’t seem to go together. However, both are true separately, and we must accept them both by faith. You may not understand it, but rest assured—it’s fully reconciled in the mind of God.
You must understand that your faith and salvation rest entirely on God’s election (cf. Acts 13:48). And yet the day you came to Jesus Christ, you did so because of an internal desire—you did nothing against your will. But even that desire is God-given—He supplies the necessary faith so we can believe (Eph. 2:8).
Think about it—if your salvation depends on you, then praise to God is ridiculous. But, in truth, your praise to God is completely appropriate, because in forming the Body before the world began, He chose you by His sovereign decree apart from any of your works. The doctrine of election demonstrates God being God, exercising divine prerogatives. For that we must praise Him.
“But that’s not fair!”
Some are shocked to find that God didn’t choose everyone to salvation. Jesus said, “And this is the will of Him who sent Me, that of all that He has given Me I lose nothing, but raise it up on the last day” (John 6:39, italics mine). God the Father chose certain individuals to form a Body as a gift to Jesus Christ. Every believer is part of that love gift to Christ—a gift of the Father’s love to His Son.
To those who say that is unjust, Paul answers: “What shall we say then? There is no injustice with God, is there? May it never be! For He says to Moses, ‘I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion’” (Rom. 9:14-15).
So why does God still find fault in unrepentant sinners when He didn’t choose them? Doesn’t this deny human responsibility? Is it fair for God to still hold them accountable?
Paul answers all such questions with a rebuke—“who are you, O man, who answers back to God? The thing molded will not say to the molder, ‘Why did you make me like this,’ will it?” (v. 20). Does the clay jump up and ask the potter why it looks the way it does? Not at all.
Some believe that is terribly cold and calculating. But that is only one side of God’s sovereign election. Paul continues in the next chapter by saying, “If you confess with your mouth Jesus as Lord, and believe in your heart that God raised Him from the dead, you will be saved … for ‘whoever will call on the name of the Lord will be saved’” (10:9, 13).
How these two sides of God’s truth—His sovereignty in choosing us (Rom. 9) and our responsibility to confess and believe (Rom. 10)—reconcile is impossible for us to understand fully. But Scripture declares both perspectives of salvation to be true (John 1:12-13). It’s our duty to acknowledge both and joyfully accept them by faith.
Does John 3:16 refute Calvinism?
Answering key questions about the Election Doctrine.