The Paradox of Election and Free Will

I recently had to articulate my position on the subjects of election and free will. Some who read what I had to say will try to place one theological label or another on me, but I do not fit into the two main sides on this issue. I am neither a Calvinist, nor an Arminianist. Like one of my professors said during my seminary days, I am a Calvimenianist. More importantly, I strive to be a Biblicist on any subject, grounding my beliefs solely on the Word of God rather than any man's opinion on it. I agree with some of what John Calvin had to say and I agree with some of what Jacob Arminius had to say concerning election and free will, but only in those areas of their arguments when they are both being Biblical.

For example, both Calvin and Arminius declared what Scripture declares, saying that all mankind is "totally depraved," being incapable of doing good by God's standard and having been judged guilty of sin before God. But while Calvin said that Jesus died for some people, Arminius simply repeated what Scripture says, saying that Jesus died for all people. But then Arminius also wrongly concluded that a person can fall from God's grace, losing their salvation. Calvin got it right, saying on the basis of Scripture that "saints will persevere," or in other words saying that Christians cannot fall from the grace that saved them. Both men came to these conclusions through the process of grappling with the subjects of election and free will. While both used Scripture to make their arguments, their conclusions on Scripture were not always Biblical. A person needs to have as Biblical a position as possible, but that is not an easy thing to discover when it comes to tackling the subjects of election and free will. The following position that I came to illustrates that fact.

When there seems to be a contradiction between two equally valid arguments, that contradiction is called a paradox. Because the Bible is the inspired, infallible Word of God, no individual teaching within it should contradict another individual teaching within it. But when the subjects of election and free will come up in Scripture, Scripture seems to argue against itself, creating a paradox. On the one hand, Scripture teaches that God chooses those who are saved through election; while on the other hand, Scripture also teaches that everyone may freely choose to receive God’s salvation through faith.

In light of this apparent paradox, some have questioned the inerrancy and infallibility of Scripture itself, saying that the individual writers clearly expressed differing theological opinions, rather than being guided by the Holy Spirit in producing a unified argument on the matter. But this theory is not reflected in Scripture, where this paradox is seen within the writings of individual authors. It would be highly unusual for a person to take time to argue against their own arguments, and yet this paradox is seen in the teachings of Jesus, the historical narratives of Luke, and the theological arguments of Paul.

For example, in one of the most beautiful and well known passages of the Bible, Jesus summarized both God’s provision of salvation, saying, “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life” (John 3:16, NKJV). It is the word “whoever” that presents the greatest theological difficulty for those who believe that only a chosen few are offered salvation, because the meaning is inclusive and without limit. In other words, Jesus was saying that the salvation God freely provided can be received by anyone through believing in His Son, no matter who they are.

On the other hand, Jesus also stressed God’s sovereign control over who comes to Him for salvation, saying, “All that the Father gives Me will come to Me, and the one who comes to Me I will by no means cast out” (John 6:37, NKJV). Along the same lines, Jesus later continued, saying, “No one can come to Me unless the Father who sent Me draws him; and I will raise him up at the last day” (John 6:44, NKJV). Though this highlights the necessary work that only God can do to bring a person to the Savior, it does not exclude anyone from God’s plan of salvation. There are two reasons why this is true. First of all, the Bible says that “all things” have been placed in the “hands” of Jesus by God the Father (see John 13:3), which most certainly includes all of mankind. Secondly, the Bible says that God is commanding “…all men everywhere to repent…” (Acts 17:30, NKJV), which is certainly a part of God’s method to “draw” people to Jesus Christ. But despite this attempt at an explanation, the paradox remains.

This paradox is also seen in the writings of Luke. Luke dutifully recorded the words of Peter, when he was preaching the Gospel of Jesus Christ to the Gentiles for the first time, saying, “To Him all the prophets witness that, through His name, whoever believes in Him will receive remission of sins” (Acts 10:43, NKJV). Once again, that word “whoever” emerges to explain that God’s invitation to salvation is available to all who will believe in Jesus Christ. But then later on when another group of Gentiles responded to the Gospel in faith, Luke explained, saying, “When the Gentiles heard this, they began rejoicing and glorifying the word of the Lord; and as many as had been appointed to eternal life believed” (Acts 13:48, NASB). This gives the opposite impression that the word “whoever” gave. Instead of all being invited to be saved, it appears that only those who have an appointment may receive that gift. With this thought in mind, the paradox becomes more obvious than before.

One might hope to see light at the end of the theological tunnel when the Apostle Paul discusses this subject, but he also demonstrates this paradox between election and free will. Paul clearly presents the open invitation for all to receive God’s salvation through faith, saying, “For I am not ashamed of the gospel of Christ, for it is the power of God to salvation for everyone who believes…” (Romans 1:16, NKJV). But then later Paul seems to narrow that invitation, saying, “And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified” (Romans 8:30, ESV). For many, Paul’s statement in Romans 8:30 settles the matter in favor of the viewpoint that God only planned to call some people to salvation rather than all people. From this arises the logical conclusion that Jesus only died for those who will choose to believe and that God therefore planned for some to go to Heaven and the rest to go to Hell. But this extreme conclusion fails to factor in the rest of what Paul had to say about predestination and being “called.”

The best explanation that bridges the paradox of election and free will is found in the immediate context of Romans 8:30, and its impact on how that verse is interpreted. Romans 8:30 was only part of what Paul explained, saying, “For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren. Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified” (Romans 8:29-30, NKJV). Notice that being "foreknown" is an integral part of being "predestined," which is in turn followed by being "called," by being “justified,” and finally by being “glorified.” The answer to the paradox is to be found in these words that Paul linked together.

God “predestined,” which literally means to "plan ahead of time," to conform all those that He “foreknew” to “the image of His Son.” God’s pre-determined plan is further explained by Paul in Ephesians, when he says, “He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love, having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will, to the praise of the glory of His grace, by which He has made us accepted in the Beloved” (Ephesians 1:4-6, NKJV). Remember that Paul already explained who God’s wonderful plan was made for, saying that “…those He foreknew, He also predestined.” Since the sovereign God knows all, there is no-one that He did not know in eternity past; therefore, God’s pre-determined plan is for all of humanity rather than a selected few.

Those “whom He predestined” have by necessity to be “called,” before God’s plan can be fulfilled in their lives. The Greek word that is translated as “called” (kaleo) can also be translated as “invited.” This helps in rightly determining what Paul is saying in this verse. God is not in the business of forcing His salvation plan upon anyone, whether they want it or not. Instead, God desires that everyone willingly choose His plan for their lives. That is why He has made such an effort to deliver that invitation for all to believe and be saved through Jesus Christ. If God did not want to save everyone, Paul would not have challenged Christians to be praying for the salvation of those around them, saying, “For this is good and acceptable in the sight of God our Savior, who desires all men to be saved and to come to the knowledge of the truth” (1 Timothy 2:3-4, NKJV). In His omniscient sovereignty, God knows who will reject and who will accept His plan for their lives, but in His great love and patience for all, God is still inviting everyone to receive His salvation.

Before a person can begin to have God’s pre-determined plan unfold in their lives, they must accept His invitation and be “justified.” Being “justified” is clearly not something that happens apart from what Jesus Christ did on the cross, nor apart from a conscious decision to have faith in what Jesus Christ did on the cross. Paul explained God’s justifying work, saying that “…God demonstrates His own love toward us, in that while we were still sinners, Christ died for us. Much more then, having now been justified by His blood, we shall be saved from wrath through Him” (Romans 5:8-9, NKJV). But Paul also explained what a person must do before that justification can be applied to their life, saying that “…a man is justified by faith” (Romans 3:28, NKJV). Justification is not something that is applied to a person in eternity past, but rather when and only when a person chooses to believe, although that has always been a part of God’s plan for each and every person.

Paul concludes this chain of events surrounding a person’s salvation, by saying that those who are “justified” are also to be “glorified.” This is the hope and ultimate goal for every Christian, but one that will only be achieved when their final destination is reached in Heaven. Paul explained that “…we rejoice in hope of the glory of God” (Romans 5:2, NKJV). The Apostle John further described this hope, saying, “Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is” (1 John 3:2, NKJV). To be “like Him” is to be glorified, as Jesus was glorified in His resurrection. But one must not miss the prerequisite event that leads up to being “glorified,” which is being “justified” through faith in Jesus Christ. Once again, it is clear that God has sovereignly put the decision in the hands of individuals.

In light of Paul’s complete argument in Romans 8:29-30, this paradox between election and free will becomes a little less hazy and divisive. God has not given Christians all of the answers that are needed to solve this theological brain-teaser; instead, God has given the answers that should prevent Christians from picking one Biblical side over another equally, Biblical side. The Bible itself presents Christians with the common ground that is needed in order to work together to exalt the sovereign God who has acted to save mankind, as well as to reach out to a sinful humanity who needs the opportunity to freely choose God’s salvation.