Objections to Unconditional Election
1. Election means that we do not have choice in whether we accept Christ or not. This objection states that the doctrine of election denies all gospel invitations that appeal to the will of men to make a choice in receiving the gospel. (Acts 13:48). Our choices are voluntary because we make willing decisions in accepting or rejecting Christ. The basic thrust of the decision is divine election. In other words, God ordains that we respond willingly to the gospel. God works through our desires, not against them. This guarantees that our choices come about as He ordained them, yet they are not choices against our will. In essence, God works first in changing our desire to choose Christ voluntarily (regeneration). The mistaken assumption of this objection is that a choice must be absolutely free (not in anyway caused by God) in order for it to be a genuine choices. Where does scripture say that our choices have to be free from God’s influence?
2. The doctrine of election makes us robots. God has created us, and we must allow Him to define what real personhood is. The analogy of a robot reduces us to a subhuman level of things that have been created by men. Yet we are greater than robots because we do have a will. We make decisions based upon what we desire or what we want. This is why I do not like the term "free will." It is a loaded term and doesn't describe the biblical representation of personhood. The better term would be "self determining." We have a degree of self determination, but this determination is not outside the realm of our desires and influences. Furthermore, "free will" is a concept and term that was developed through Greek philosophy, and not a meditation of the Special Revelation of God (Scripture).
3. Unbelievers never had a chance to believe. This objection states that if God decreed from eternity past who would be passed over, then there is no genuine chance for them to believe, and the entire system is unfair. I would respond this way: 1. The bible never allows us to say that unbelievers never had a chance to believe. God always put the blame on people. 2. Who are we to stand up in judgment and tell God that He is unfair? That is pride at the highest level. 3. Paul’s response in Romans 9 is also fitting here. He knew that people would have a hard time accepting what he had to say about election, so he states “Who are you oh man to answer back to God? Will what is molded say to its molder, “Why have you made me this way? (9:20)
4. Election is unfair. First, we must remember that if God were to treat us with fairness, we should all end up in hell, for we all deserve the wrath of the Almighty. (2Peter 2:4). Also, God has the right to do with the clay what he wishes (Rm. 9:18-24).
5. The Bible says that God wishes to save everyone. 1 Timothy 2:4 who desires all men to be saved and to come to the knowledge of the truth. 2 Peter 3:9 9 The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance.
The answer to these objections can be answered in two ways. First, these particular verses could be teaching us about God’s revealed will, in which he commands all people to repent and come to the truth, and his secret will, in which he works faith and repentance in the heart of the elect only.A better way to handle these verses is to examine the context. In 1 Tim 2:4, Paul speaks in a general sense of “all kinds of people”, not “each individual person”. The verse in 2 Peter 3:9 also needs to be considered in context. Peter is writing to believers, and when he says that God is patient towards “you” he is referring to God’s people. Thus, he is patient in waiting for all the elect to come to him.
How does the New Testament present the doctrine of unconditional election?
1. As a comfort. According to Romans 8:28-30. God has promised to work all things out for good on behalf of those who are called according to his purpose. God always acts for the good of his people. It is this type of electing love that we can never be separated from (vs31-39).
2. As a reason to praise God. Predestination unto election was for the “praise of the glory of His grace” (Eph 1:5-6) and the “We who first hoped in Christ have destined and appointed to live for the praise of his glory.” (1:12). Also, Paul gives thanks to God for His election of the Thessalonians believers (2 Thess. 2:13).
3. An encouragement to evangelism. 2 Timothy 2:10 10 "For this reason I endure all things for the sake of those who are chosen, so that they also may obtain the salvation which is in Christ Jesus and with it eternal glory." The doctrine of election assures us that people are going to be saved. We are guaranteed success in our evangelistic efforts.
The Doctrine of Reprobation:
Reprobation is the other side of election. It has been referred to by John Calvin as “The Horrible Decree.” It is the sovereign decision of God before the foundation of the world, to pass over some persons in sorrow, deciding not to save them and leave them in their fallen, sinful state, thus manifesting his justice and wrath against sin. This teaching is mainly found in Romans 9.
There are three basic views on the doctrine of reprobation. They are as follows.
1. Single predestination- This is the idea that though some people are predestined to election, no one is predestined to damnation and reprobation. This view holds that though God chooses some and provides them the special ability to come to Him, the rest of humanity can still be saved. They can somehow become elect by responding positively to the gospel. This view is based entirely on sentiment, not on logic or sound Biblical interpretation. It defies all logical thinking. Thus, predestination must be double in some sense.
2. Equal ultimacy double predestination- This view of predestination is symmetrical. It sees symmetry between God’s work in election and in reprobation. In other words, just as God works faith in the heart of the elect, He also works unbelief in the heart of the reprobate to keep them from believing. In essence, God is the one causing a person to continue in sin, so that they will not respond to the gospel. As you can tell, this view can cause some issues with the doctrine of God.
3. Classical Reformed double predestination- Though Calvinism holds to a form of double predestination, it rejects the idea of equal ultimacy. Classical Reformed theology distinguishes between the positive decrees of God and the negative decrees. In other words, God positively decrees or works faith in the heart of the elect, but negatively decrees reprobation. Thus, reprobation is not God hardening sinners’ hearts and causing them not to believe. Rather, it is Him simply passing over the individual, and leaving them in their sins. In essence, He chooses not to intervene in their life. God does not coerce them to sin or plant fresh evil in their hearts to act upon. He leaves them to themselves and to their own choices. Therefore, considering the fallen nature of man, he will always choose to reject the gospel without the intervention of God (Romans 1:18-26).
The doctrine of election is the most humbling doctrine in Scripture. When we realize that we had nothing to do with our salvation, and that God, in His good pleasure, could have passed us over, we should be on our faces in worship and thanksgiving. We should be praising Him each and every day for salvation, for it truly is a gift, and not by works. When we realize that there was no good reason for God to choose us; nothing within ourselves that was worthy of redemption, and that it was all out of His good pleasure and grace, we should be appalled at the thought of boasting in anything but Him alone. The doctrine of election should cause us to fling ourselves upon the altar as a living sacrifice, and realize that God chose us to be His; bought us with a price to make us His own, and in light of this, our only response should be one of total abandonment to Him and His ways.