Unconditional Election

The next letter in our acronym is "U" which stands for unconditional election. This doctrine will take more explanation but it logically follows from the previous - that is, since man is totally depraved and more - that he is without the ability to verge from his path of destruction even if he wanted to (which he does not), then it stands to reason that that must mean, for those who are separated out from this horrible condition, only that God has chosen, by his own sovereign purposes and counsel, to save them; there simply can be no other viable explanation without undermining God sovereign power over mankind. If we extrapolate this thought further then we would simply arrive at the conclusion that if God saved these from impending disaster, then he sustains them in their salvation which cannot then become their responsibility to maintain. This reasoning is expressed when Berkhof states the argument this way: "By saying that the decree of election originates in the divine good pleasure the idea is also excluded that it is determined by anything in man, such as foreseen faith or good works."1 This reasoning makes God's elective decisions unconditional. In other words since man, because of his sin, has forfeited the blessings of God there is therefore no basis for such a distinction in them where God would be obligated to reward them for their good works. These good works would be derived from man's own abilities and good choices independent of the regenerating power of our sovereign Lord and thus would obligate God to reward them with salvation. This is simply not true nor is it consistent with the biblical text.2 It is with great hope and joy that we can glory in this doctrinal truth since we share in it. It is extended to us who believe and therefore it is immutable. Immutability refers to the unchangeability of God not only of his Being, but also in his perfections, and in His purposes and promises.3 So when we say that God's elective work in an individual is immutable it means he will never change his mind. This is why our salvation is assured, reliable and absolutely secure. Berkhof says it this way: "Their final salvation does not depend on their uncertain obedience, but has its guarantee in the unchangeable purpose of God."4 We read about this great promise and assurance in such passages as Romans 8:28-29:

"And we know that for those who love God all things work together for good, for those who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers."

And in Romans 11:29:

"For the gifts and the calling of God are irrevocable."

So my thrust in this post is simply to show that (1) God's purpose in election is not dependent on man's choices good or bad and (2) when God chooses we are assured that he will never change his mind because of our sin. So in this sense we would say that God's elective decree in any particular individual is unconditional. There are no conditions placed on man whereby he must meet certain criteria before God chooses him for salvation. It is purely because of God's good pleasure, unbeknownst to us of the reasons why, that he chooses us at all deserving every one of us of hellfire.

Conversely, if our own salvation was dependent on our choice of choosing God then we must admit that the sin of pride comes around to bite us. For when we choose rightly then are we confident that we are pleasing to God. But this being pleased "status" only breeds an entitlement attitude, for we hold God to his promises as if they were law that he binds himself to. This is true but our obedience is not derived from our love to Him, but from some other way. In any rate, Christ is viewed in a mechanistic way - our obedience to him does not come from a pure heart of adoration but a heart of fear of punishment. So when we do right, in a certain sense, we place confidence in the flesh and promptly loose our humble dependency on our Lord. Human pride takes center stage and we are, consequently, plunged into despondency because we have been trusting in our own means of gaining favor with a perfect, Holy God. Calvin had much to say in this regard but as to the issue of the loss of humility he says this:

"Paul clearly declares that it is only when the salvation of a remnant is ascribed to gratuitous election, we arrive at the knowledge that God saves whom he wills of his mere good pleasure, and does not pay a debt, a debt which never can be due. Those who preclude access, and would not have any one to obtain a taste of this doctrine, are equally unjust to God and men, there being no other means of humbling us as we ought, or making us feel how much we are bound to him."5

He goes on to say that without this doctrine there really is no longer any basis for real confidence in our salvation in Christ as the scriptures declare on numerous occasions. Familiar passages such as the one Christ declared in John 10:28: "I give them eternal life and they will never perish, and no one will snatch them out of my hand." Or when Paul boldly states in Ephesians 2:8 & 9: "For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast." Not only affirm such comments like what Calvin made above, but also demonstrate that we should not place any confidence in our own abilities but instead turn exclusively to the source of our faith and confidence to Christ alone. He only will accomplish in us what he intends and will provide the means for us to do what he has enlisted us to do. Any other perspective than this merely provides fodder towards uncertain, unfounded, unstable confidence in our own abilities. No matter how subtle that confidence might be, it still comes from the flesh and Paul has much to say about the flesh in Romans. Our righteousness does not bring about the righteousness of God and everything done apart from faith is sin. Faith sets aside the provision of Christ for confidence in the flesh and, by definition, is a grave heinous sin against God's means of true salvation.

For further reading on this topic besides the sources listed in the footnotes I would turn your attention to R.C.Sproul's book entitled Grace Unknown - The Heart of Reformed Theology. Sproul, as always, does a great job articulating doctrinal truths in simple, understandable language.

1 Berkhof, Louis, Systematic Theology, Eerdmans; 1938 (1996), p.114.
2 Ephesians 2:8-10
3 Berkhof, p.58.
4 ibid, p.114.
5 Calvin, John, Institutes of the Christian Religion, Eerdmans, 1975, book 2, p. 203.