In the Bible, the word “election” is used in a number of ways. For instance, in Matthew 24 Jesus speaks of “the elect” (vv. 22, 24, 31); in Romans 9 Paul explains “God’s purpose of election” (v. 11); and in Ephesians 1:4–6, Paul says the Father “chose us in him before the foundation of the world,” and “in love he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will.” These are but three examples that undergird the doctrine of election.
While debated, the doctrine is plainly biblical. ‘Chose,’ ‘elect,’ ‘election,’ and ‘predestined’ are Bible words. And when they are read in conjunction with passages that speak of God’s unique relationship with his sheep (John 10:26), his children (John 11:51–52), the ones given to the Son before the foundation of the world (John 17), and his appointment of some to believe (Acts 13:48), the evidence for unconditional election is incredibly strong. As George Mueller said of the doctrines that he once thought “devilish,”
Being made willing to receive what the Scriptures said, I went to the Word, reading the New Testament from the beginning, with a particular reference to these truths. To my great astonishment I found that the passages which speak decidedly for election and persevering grace, were about four times as many as those which speak apparently against these truths; and even those few, shortly after, when I had examined and understood them, served to confirm me in the above doctrines.
That being said, my point is not so much to advance a theological argument for the doctrine of election, but to observe more plainly how the Bible speaks of election. As Mueller stated, the New Testament authors assumed election was true. It was, in fact, part of their cultural heritage. The Jewish people were the covenant people because God chose them from among the nations (Deut 7:7). Yahweh blessed apart from the Gentiles (Rom 9:1–3). Accordingly, the doctrine of election is commonplace in the New Testament. Continue reading