Why God Did Not Elect Calvinists...

The biblical usage of “election” has absolutely nothing to do with salvation contrary to the teaching of Calvinism. Calvin summarizes this foundational doctrine in his book Institutes of the Christian Religion (Book 3 chapter 21): “Of the eternal election, by which God has predestinated some to salvation, and others to destruction.” He qualifies his summary by stating:

"The predestination by which God adopts some to the hope of life, and adjudges others to eternal death, no man who would be thought pious ventures simply to deny…By predestination we mean the eternal decree of God, by which he determined with himself whatever he wished to happen with regard to every man. All are not created on equal terms, but some are preordained to eternal life, others to eternal damnation; and, accordingly, as each has been created for one or other of these ends, we say that he has been predestinated to life or to death." (Calvin Institutes 3:21:5: 06 all emphasis in this article is mine)

Calvinist James White reiterates Calvin’s words demonstrating that Calvin meant what he said. White states: “God elects a specific people unto Himself without reference to anything they do. This means the basis of God’s choice of the elect is solely within Himself. His grace, His mercy, His will. It is not man’s actions, works, or even foreseen faith, that “draws” God’s choice. God’s election is unconditional and final.“ (James R. White, The Potter’s Freedom, Amityville, NY: Calvary Press, 2000, p. 39) This is also echoed by Loraine Boettner, in The Reformed Doctrine of Predestination

“The Doctrine of absolute Predestination of course logically holds that some are foreordained to death as truly as others are foreordained to life. The very terms ‘elect’ and ‘election’ imply the terms ‘non-elect’ and ‘reprobation’. When some are chosen out others are left not chosen. The high privileges and glorious destiny of the former are not shared with the latter…Those who hold the doctrine of Election but deny that of Reprobation can lay but little claim to consistency. To affirm the former while denying the latter makes the decree of predestination an illogical and lop-sided decree. The creed which states the former but denies the latter will resemble a wounded eagle attempting to fly with but one wing.” (Loraine Boettner The Reformed Doctrine of Predestination 1932 from 2000 bible study centre™ DIGITAL LIBRARY p. 104-5)

The good news, however, is that “election, elect, chosen” (and the derivatives) are terms that have nothing to do with one’s eternal destiny. Scripture does speak at length of “the elect” and “the chosen” but these terms are devoid of the Calvinistic sense of someone who has been chosen to receive eternal life. The term elect and its derivatives therefore are not salvific in meaning but simply refer to persons or things that are chosen for a particular purpose and the purpose has nothing to do with eternal life. Once the definition of the word is established biblically, the foundation of Calvinism will be undermined and will collapse and arguing the tenants of TULIP will become inapplicable. The word elect (Greek verb: eklegomai ἐκλέγομαι; Hebrew verb: bakharבָּחַר) means to choose, select. The elect or chosen (as nouns or adjectives) are those people or things that have been elected, selected, or chosen for a particular purpose by someone. Scripture bears witness that elect and its derivatives have nothing to do with someone being chosen specifically to eternal life.

In the Old Testament, we see times when God chose and people chose. God chose Levi to minister forever “… the LORD your God has chosen [bakhar בָּחַר Greek LXX eklexetai εκλεξηται] him…” Deut 18:5 (see also 1 Chr 15:2) . God chose Saul to be the first king of Israel. What is fascinating about King Saul is that he was chosen both by God and the people: “…Samuel said to all the people, ‘Do you see him whom the LORD has chosen (Hebrew and Greek are the same roots as above)…’” (1 Sam 10:24) Two chapters later he was chosen by the people: “…here is the king whom you have chosen and whom you have desired. And take note, the LORD has set a king over you.” (1Sam 12:13) Saul’s election by God had nothing to do with eternal life. Saul was chosen, elected by God for the purpose to be king over Israel and with that he had all of the potential to be a good king and for his lineage to be the lineage of the Messiah. "Why then did you not obey the voice of the LORD? … Behold, to obey is better than sacrifice, and to heed than the fat of rams. For rebellion is as the sin of witchcraft, And stubbornness is as iniquity and idolatry. Because you have rejected the word of the LORD, He also has rejected you from being king.” (1 Sam 15:19, 22-23) It is only after repeated disobedience is Saul rejected and David chosen to take his place. Saul’s election by God to be king had nothing to do with eternal life and his removal from being king likewise had nothing to do with eternal life – he was simply removed from his post. Saul is analogous to Judas in many ways because both he and Judas were chosen yet they both forfeited their election. “Jesus answered them, “Did I not choose [eklegomai ἐκλέγομαι] you, the twelve, and one of you is a devil?” (John 6:70) God elected David to be king and passed over the other seven sons of Jesse. “The LORD said to Samuel, ‘Do not look at his appearance or at his physical stature, because I have refused him’ … Neither has the LORD chosen this one…the LORD has not chosen these.” (1 Sam 16:7-10). The choosing or election had nothing to do with eternal life according to the Calvinist definition: God chose David because of what He saw in the heart and He chose him to be king – not for the purpose of eternal life. See Luke 6:13; John 13:18, 15:16, 19; Acts 1:2, 24, 15:7 concerning Jesus choosing of the disciples, one of whom was a devil (John 6:70).

God’s election of Messiah further demonstrates that the term election is devoid of the Calvinistic concept of eternal life. Jesus, the Messiah-God-Incarnate, certainly has no need of salvation or eternal life; He is the source of life! “Behold! My Servant whom I uphold, My Elect One [LXX: eklektos εκλεκτος] in whom My soul delights! I have put My Spirit upon Him…" (Isa 42:1, see also Isaiah 49:7) This very title was used of Jesus on the cross “…the rulers with them sneered, saying, ‘He saved others; let Him save Himself if He is the Christ, the chosen of God.’” (Luke 23:35). Peter further confirms God’s election of the Messiah: “Coming to Him as to a living stone, rejected indeed by men, but chosen by God and precious” (1 Pet 2:4, see also 1 Pet 2:6). Jesus was unquestionably chosen, elected, predestined by God to be the Messiah but His election was not for His salvation. He was chosen by the Father to give us eternal life! In a similar fashion we find that angels can be elected – demonstrating that “elect” does not mean chosen to eternal life (see also Heb 2:16 regarding the fact that God only offers salvation to mankind): “I charge you before God and the Lord Jesus Christ and the electangels…” (1 Tim 5:21)

God also elected (chose) Jerusalem to be His city proving that election has nothing to do with eternal life. “Yet I have chosen Jerusalem, that My name may be there, and I have chosen David to be over My people Israel.” (2 Chr 6:6) “…the city which You have chosen…” (1 Kgs 8:44) “…and for the sake of Jerusalem, the city which I have chosen…” (1 Kgs 11:32), “…the city which I have chosen for Myself, to put My name there.” (1 Kgs 11:36) “For the LORD has chosen Zion; He has desired it for His dwelling place.” (Ps 132:13) In all of these verses we see that God has chosen or elected Jerusalem for a purpose and the word election does not entail eternal life.

In Corinthians we learn that God has chosen foolish, weak, base and despised things: “But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty; and the base things of the world and the things which are despised God has chosen, and the things which are not, to bring to nothing the things that are,” (1 Cor 1:27-28; see also James 2:5) Not only is election used to describe God’s choosing of people, places, and things for His special purposes, it is used for men’s choosing of the true God and of false gods. “So Joshua said to the people, “You are witnesses against yourselves that you have chosen the LORD for yourselves, to serve Him…” (Josh 24:22) “Go and cry out to the gods which you have chosen; let them deliver you in your time of distress.” (Judg 10:14) Jesus points out others who chose poorly in the Gospel of Luke: “Jesus noticed how the guests chose the places of honor, He told them a parable. He said to them…when you are invited…do not take the place of honor.” (Luke 14:8) Our conclusion from the above verses is that election has nothing to do with predestination to eternal life. God chose priests, kings and Jerusalem for His purposes and man chose both God and idols. We would be wrong to try to insert the concept of predestination into the term election.

While election is made by God and men of people and places, there is a usage that stands out uniquely in Scripture: God’s chosen people, the elect, are the Israelites. The title “chosen/elect” is in no less than eight verses in Scripture. The use of the title “elect” to describe Israel becomes very important when we venture into the New Testament because it clears up many theological, soteriological, and eschatological issues.

Seed of Israel His servant, you children of Jacob, His chosen ones! (1 Chr 16:13)

Blessed is the nation whose God is the LORD, The people He has chosen as His own inheritance. (Ps 33:12)

Seed of Abraham His servant, you children of Jacob, His chosen ones! (Ps 105:6)

He brought out His people with joy, His chosen ones with gladness. (Ps 105:43)

For the LORD has chosen Jacob for Himself, Israel for His special treasure. (Ps 135:4)

I will bring forth descendants from Jacob, And from Judah an heir of My mountains; My elect shall inherit it, And My servants shall dwell there. (Isa 65:9)

For as the days of a tree, so shall be the days of My people, And My elect shall long enjoy the work of their hands. (Isa 65:22)

The verses above demonstrate how God has specifically called Israel, Jacob, the Seed of Abraham His chosen. Thus the term “the chosen” or “my chosen” and “the elect” is a reference to ethnic Israel. This point is proven by Paul who, in a synagogue on the Sabbath day in Antioch, read from the Law and Prophets and then spoke to his fellow Jews: “Men of Israel, and you who fear God, listen: ‘The God of this people Israel chose our fathers…’” (Acts 13:16, 17) Thus, the election of Israel was true in the Old Testament and the New Testament as well.

With the definition of “the elect/chosen” established, we are now ready to proceed to the teachings of Jesus Whom we must remember was Himself Jewish. In Matthew 22 Jesus, speaking with the Pharisees, compares the Kingdom of Heaven to a King who prepared a wedding feast for His Son. Those that were invited to the wedding feast were not interested in coming so the King sent His servants out calling everyone who would come. That the invited guests to the wedding were the Israelites is certain. Jesus Himself confirms this in His rebuke to the Pharisees: “And I say to you that many will come from east and west, and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven.” (Matthew 8:11) There are also many passages in the Old Testament that speak of the Messianic age in which the descendants of Abraham, Isaac, and Jacob would be God’s special people (See for example: Isaiah 2, 4, 11, 60-66). Therefore, Jesus’ statement “For many are called, but few are chosen,” (Matt 22:14; see also Matt 20:16) must be interpreted in light of who are the chosen – that is the Jews! The chosen, elect (the Jews) were the ones to whom the promise of the Messianic Age was first given. However, when the bridegroom came they were not willing to come and therefore God the Father gave instruction for all (the many) to be called to the feast.

Understanding who the elect are unlocks the passage for us. Knowing that the elect are the Jews completely rules out any Calvinistic interpretation of the passage. Note that both the called and chosen still needed salvation as indicated by the wedding garment and he who was found in the feast without a garment was cast out.

We next come to the references to the elect in Matthew 24 in which Jesus is telling the disciples of what the days of the tribulation would be like. Armed with the knowledge that the elect are the Jews, we can consistently interpret the passage; the elect in Matthew 24 are not Gentile believers in the tribulation, but are God’s chosen, that is the Jews. “And unless those days were shortened, no flesh would be saved; but for the elect’s sake those days will be shortened… For false christs and false prophets will rise and show great signs and wonders to deceive, if possible, even the elect." (Matt 24:22, 24) Mark’s Gospel adds “…for the elect’s sake, whom He chose…” (Mark 13:20) emphasizing those whom God chose: the Jews. If the elect are interpreted as those whom God has predestined to eternal life, then a conundrum arises, in particular, for those of us of a pretibulational perspective; who exactly is being gathered at the end of the tribulation? “He will send His angels with a great sound of a trumpet, and they will gather together His elect from the four winds, from one end of heaven to the other.” (Matt 24:31) There can be no question that this gathering happens after the events of the Great Tribulation and yet, if it is referring to the same catching up of believers in 1 Thessalonians 4:17, then the teaching of the pretribulational rapture would be nullified. However, once we realize that the elect here are not believers in general but specifically the Israelites/Jews then the matter is resolved. Two-thirds of the (up to then non-believing) Jews will tragically perish and the one-third (Zech. 13:8) remaining will be gathered at the end of the Great Tribulation. It also fits in with Revelation 19 where the believers return with Jesus to the earth because they have already been caught up to Him. The Old Testament proves that the gathering of the elect in Matthew 24 must be speaking of the Jews. Jesus used the language of Isaiah 11 to describe the gathering of the elect, an obvious reference to the Jews: “He will set up a banner for the nations, and will assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.” (Isa 11:12) The gathering of the Jews is further predicted in Isaiah 43:5, 54:7, and Zechariah 2:6. When we realize that the usage of “chosen” or “elect” has nothing to do with (predestined to) eternal life then many of the difficult Bible passages are easy to interpret.

Peter likewise uses the term elect to describe the Jews. We know so because Peter says as much: “Peter, an apostle of Jesus Christ, to the pilgrims of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia, elect according to the foreknowledge of God the Father, in sanctification of the Spirit, for obedience and sprinkling of the blood of Jesus Christ…” (1 Pet 1:1-2) The word “dispersion” (Greek diaspora διασπορά) was used to describe the scattering among the nations that God had promised to the Jews (Israel) if they would not follow Him (Lev 26:33; Deut 4:27; Neh 1:8, etc.; the LXX uses the same Greek word as the NT). James, in his epistle, could not be any clearer that the diaspora is Israel when he says: “To the twelve tribes which are scattered abroad [en te diaspora εν τη διασπορα]: Greetings.” (James 1:1). The twelve tribes are of course Israel (the Jews) and they are in the diaspora – the same group to which Peter was addressing his letter. At the end of his first epistle, Peter further establishes that the elect were none other than Jewish believers, who were also in the diaspora. He writes (in the NKJV) “She who is in Babylon, elect together with [you,] greets you.” (1 Pet 5:13) Now at first glance it appears that Peter might be referring to some woman by the use of the word “she” (aute αὐτή) – which by the way, is absent from the Greek text. The word in the text is the feminine article (he ἡ) which is referencing back to something that was already addressed in the letter. We know that the something in question is also elect and is an adjective modifier to the something because “elect” is feminine singular (suneklekte συνεκλεκτὴ). The question is, however, what is the something that the article and adjective refer to? The answer is to consider to whom the feminine something is sending greetings. That takes us back to the first chapter where Peter established already that he was writing to the pilgrims who were in the diaspora. Diaspora is a singular feminine word and hence it fits the bill perfectly. Certain translations, like the NET Bible for example, have translated the feminine article in 1 Peter 5:13 not as “she” but as “the church”. Their selection at first appears justified since Peter is obviously writing to believers in Jesus and of course, the word (ekklesia ἐκκλησία) is singular feminine. The weakness of the translation, however, is proven by the fact that the word ekklesia does not appear even once in either of Peter’s epistles. The word diaspora does appear and fits both in number and gender. Lastly, we must acknowledge two important points: 1) Peter was the apostle to the Jews. In Galatians 2:7-9 Paul states that he “was entrusted with the gospel to the uncircumcised just as Peter was to the circumcised” (Gal 2:7). 2) Babylon was the third largest Jewish center in the ancient world. When the Jews were given leave under Cyrus to return to Israel in 536 BC, only a small remnant returned while many thousands stayed in Babylon. The writing of the Babylonian Talmud gives concrete proof to the fact that Babylon was a major center of Jewish life and culture. Since Peter was the apostle specifically appointed to take the Gospel to the Jews, then finding him in Babylon (not Rome!) in the company of Jews is simple enough to grasp. Whether or not Peter ever ventured to Rome as church history would have us believe is therefore in question though it remains outside of the scope of this brief study. Nevertheless, we see that Peter is writing from Babylon, in the company of other Jews (the chosen) to fellow chosen ones who were also in the diaspora (that is, not living in Israel). Realizing that Peter is the apostle to the (elect) Jews and is writing from Babylon to other (elect) Jews facilitates the interpretation of the two epistles. In 1 Peter chapter two Peter writes concerning his Jewish (believing) brethren: “you also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ. But you are a chosen generation [note: the Greek word is genos (race) not genea (generation) see: NASB], a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him Who called you out of darkness into His marvelous light.” (1 Pet 2:5, 9) These same words were used repeatedly in the Old Testament to describe the Jewish people:

Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special treasure to Me above all people; for all the earth is Mine. (Ex 19:5)

‘And you shall be to Me a kingdom of priests and a holy nation.’ These are the words which you shall speak to the children of Israel. (Ex 19:6)

“For you are a holy people to the LORD your God; the LORD your God has chosen you to be a people for Himself, a special treasure above all the peoples on the face of the earth." (Deut 7:6)

“For you are a holy people to the LORD your God, and the LORD has chosen you to be a people for Himself, a special treasure above all the peoples who are on the face of the earth." (Deut 14:2)

"For the LORD has chosen Jacob for Himself, Israel for His special treasure". (Ps 135:4)

He continues speaking to these Jewish pilgrims: “You once were not a people, but now you are God’s people. You were shown no mercy, but now you have received mercy". (1 Pet 2:10) The passage is taken from Hosea 1:9 where God, speaking to Israel, states “Then the LORD said: “Name him ‘Not My People’ (Lo-Ammi), because you are not my people and I am not your God.” (Hosea 1:9) Peter is demonstrating that their previous condition has been undone in Jesus Christ. This truth is given by God through Hosea “However, in the future the number of the people of Israel will be like the sand of the sea which can be neither measured nor numbered. Although it was said to them, “You are not my people,” it will be said to them, “You are children of the living God!” (Hos 1:10, see also Hos 2:23)

Thus when we read in 2 Peter: “Therefore, brethren, be even more diligent to make your call and election sure, for if you do these things you will never stumble” (2 Pet 1:10) – we know that Peter is talking to Jews and that their election has nothing to do with salvation. Therefore, this is not a Calvinistic call for us to somehow make sure that we have been chosen to eternal life! It is rather a reminder to the chosen people to embrace the fact that they were elected, chosen by God to be His special treasure. However, their election is by no means an absolute guarantee that they will inherit eternal life. Paul corroborates this fact so clearly in 2 Timothy: “Therefore I endure all things for the sake of the elect, that they also may obtain the salvation which is in Christ Jesus with eternal glory.” (2 Tim 2:10) Note well that Paul must endure for the elect, the Jews, so that they too might be saved. As we have seen, election has nothing to do with salvation. Furthermore, election is generally a term used of the Jews, who are of course, the chosen people. This is confirmed yet again in Romans 11, where Paul, who is speaking about the Jews, states “Concerning the gospel they are enemies for your sake, but concerning the election they are beloved for the sake of the fathers.” (Rom 11:28)

Part of the challenge of understanding Romans is to recognize that Paul is speaking to the believers in Rome who are both Jewish and Gentile (non-Jewish). We learn that from the way that he addresses his readers: “…the gospel of Christ … is the power of God to salvation for everyone who believes, for the Jew first and also for the Greek.” (Romans 1:16) “Jew and Greek” is a combination that he uses throughout the book, see for example Romans 2:9, 10; 10:12. Romans 2:17 Paul speaks specifically to the Jews “Indeed you are called a Jew, and rest on the law, and make your boast in God. (Romans 2:17) Paul then asks what advantage the Jew has (Rom 3:1) and he answers his question with “Much in every way! Chiefly because to them were committed the oracles of God.” (Rom 3:2) In chapter four Paul speaks of Abraham who was their father according to the flesh “…Abraham our father, as pertaining to the flesh… (Rom 4:1 KJV). Thus, Paul was essentially describing Abraham as: “our genetic (birth) father.” The NET Bible confirms that translation “Abraham, our ancestor according to the flesh” (Rom 4:1 NET) Finally, Paul bridges the apparent polemic between the Jews and Greeks of the Roman church with the following conclusion “For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him.” (Romans 10:12) Having seen that the book of Romans was written in large part to the elect, the Jews, (see also Acts 18:2 and Romans 16:3 concerning Roman Jews) as well as Gentiles, we can now see that the many uses of the word “elect” are not references to salvation, predestination etc. Rather they are reference to the Israelites (elected by God) “to whom pertain the adoption, the glory, the covenants, the giving of the law, the service of God, and the promises; of whom are the fathers and from whom, according to the flesh, Christ came…” (Rom 9:4-5) Therefore, Paul’s question “Who shall bring a charge against God’s elect?” (Rom 8:33) is not Calvinistic (predestined to eternal life) but is a reference to the elect Jews (see above: 1 Chr 16:13, Ps 33:12, Ps 105:6, Ps 105:43, Ps 135:4, Isa 45:4, Isa 65:9, Isa 65:22). This concept is consistent throughout the book. Romans 9-11 is the great defense of Scripture, par excellence, that God has not cast away His people. Paul begins the section by showing how God began with Abraham and then chose Isaac over Ishmael, and then Jacob over Esau. Speaking of the two nations in Rebecca’s womb, Paul says: “for the children not yet being born, nor having done any good or evil, that the purpose of God according to election [ekloge εκλογη] might stand, not of works but of Him who calls.” (Rom 9:11) The election has nothing to do with Calvinistic predestination but with God choosing Jacob rather than Esau to be the one who would receive the oracles of God etc.

Paul continues in Romans 11 “Even so then, at this present time there is a remnant according to the election [ekloge εκλογη] of grace.” (Rom 11:5) This was spoken of the encounter of Elijah and the 400 Israelite prophets of Baal. Just when Elijah thought all was lost, God informed him that He had reserved 7000 that had not followed the evil ways of Baal. And thus in like manner, most of Israel, who had been chosen, elected by God to be the conduit of blessing to the world, had rejected that special calling. This concords with what Jesus stated in Matthew 22:14 that “few [the Jews] are chosen” and that small group had for the most part rejected the special RSVP that God had sent to them to come to the wedding feast. Paul continues “What then? Israel has not obtained what it seeks; but the elect [ekloge εκλογη] have obtained it, and the rest were blinded.” (Rom 11:7) It must be noted that the word elect here is in fact feminine singular– demonstrating that it is not speaking of “the elect ones” (masculine plural eklektoi εκλεκτοι) but “election”. This means that in both Romans 11:5 and 11:7 the term is “election” – thus God’s action of selecting Abraham, Isaac, Jacob to the be the recipients of the promises (Rom 9:4-5). (The Wesley translation properly maintains the nuance of the noun “the election [ekloge εκλογη] hath obtained…” Rom 11:7 Wesley) The entire context of the elect and election has to do with Israel as evidenced by Paul’s following statement of how they, the Jews, “have not stumbled so as to fall… On the contrary, because of their stumbling, salvation has come to the Gentiles to make the Jews jealous.” (Romans 11:11) The biblical “election of grace” is not Calvin’s idea of God choosing some to eternal life and others to eternal damnation; it is rather God choosing the Jewish race, which was based purely on God’s grace and not their righteousness. Moses plainly stated that early in their national history: “It is not because of your righteousness or the uprightness of your heart that you go in to possess their land, but because of the wickedness of these nations that the LORD your God drives them out from before you, and that He may fulfill the word which the LORD swore to your fathers, to Abraham, Isaac, and Jacob.” (Deut 9:5) That the election of grace is referring to God’s choosing of the fathers is further established in chapter eleven: “Now if their stumbling means riches for the world, and if their fall means riches for the Gentiles, how much more will their full inclusion mean! For if their rejection means the reconciliation of the world, what will their acceptance mean but life from the dead?” (Rom 11:12, 15) Israel, nationally speaking, rejected the invitation to come to the wedding feast when the Bridegroom came which thereby translated into riches for the Gentiles. However, the election of grace, that is God’s making promises to Abraham, Isaac, and Jacob and their seed, was an irrevocable call which is why Paul says about the unbelieving Jews: “Concerning the gospel they are enemies for your sake, but concerning the election they are beloved for the sake of the fathers. For the gifts and the calling of God are irrevocable.” (Romans 11:28-29) Paul probably had Jeremiah 31:35-37, among other passages, in mind when speaking of the irrevocability of God’s promise. God had called Israel to himself and would never let them go completely. “God has not cast away His people whom He foreknew.” (Rom 11:2) Peter also confirms that God foreknew the Israelites: “to the pilgrims of the Dispersion elect according to the foreknowledgeof God the Father” (1 Peter 1:2). God chose Abraham, Isaac, Jacob, and their descendants for a special purpose. His choosing them (election) had nothing to do with the Calvinistic idea of predestination to eternal life and eternal damnation. Though the Jews were elect, they were not automatically saved. They for the most part had rejected the invitation to the wedding feast and as such were blinded but they would be restored in the end.

Foreknowledge is a companion of election – but just like election, foreknowledge is a general reference to God having known the Israelites beforehand. Consider Paul’s definitive statement: “So I ask, God has not rejected his people, has he? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin. God has not cast away His people whom He foreknew [proginosko προγινώσκω].” (Rom 11:1-2) The word foreknow, like election, has nothing to do with having predestined someone to eternal life or eternal damnation, as Calvin suggested. “Foreknow” and “foreknowledge” are simply a verb and noun of the same basic stem. Look at the following verses that demonstrate that knowing something ahead of time is not only possible for God but for man as well and it does not entail the Calvinistic concept whatsoever: “They knew me from the first [proginosko προγινώσκω], if they were willing to testify…” (Acts 26:5) “You therefore, beloved, since you know [this] beforehand [proginosko προγινώσκω], beware lest you also fall from your own steadfastness…” (2 Pet 3:17) In both of the verses, the word is the same – foreknowing and neither is God’s foreknowledge; it is simply man’s. Certainly neither of those two examples carries any sense of Calvinistic predestination. Peter speaks of Jesus being foreknown before the beginning of the world and is just now made known “He was foreknown [proginosko προγινώσκω] before the foundation of the world but was manifested in these last times for your sake“ (1 Pet 1:20 NET) We witnessed before how Peter was addressing the Jews in his epistle whom he states to be elect according to God’s knowing beforehand: “…to the pilgrims of the Dispersion…elect according to the foreknowledge [prognosis πρόγνωσις] of God the Father…” Therefore, when we come to Romans 8 we ought not to jump to the Calvinistic definition, but to the God-foreknew-the-Jews definition. “And we know that all things work together for good to those who love God, to those who are the called according to His purpose. For whom He foreknew [proginosko προγινώσκω], 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…” (Rom 8:28-30) Even the act of calling we find spoken of concerning Israel in the book of Isaiah: “But now, thus says the LORD, who created you, O Jacob, And He who formed you, O Israel: Fear not, for I have redeemed you; I have called you by your name; You are Mine.” (Isa: 43:1; see also: 54:6; 1 Pet 1:15, 2:9, 5:10) Insofar as we Gentiles are grafted into the olive tree, then we share in the common purpose that God has for His elect, the Jews. “You, being a wild olive tree, were grafted in among them, and with them became a partaker of the root and fatness of the olive tree,”(Romans 11:17)

There remain a number of verses that speak of the elect in the New Testament. In light of all that we have studied we can confidently know that they have nothing to do with the Calvinistic idea of predestined to salvation or damnation. Furthermore, in almost all of the cases, understanding them to be a reference to the Jews, God’s chosen people, is warranted. Let’s briefly consider those remaining. When Jesus spoke of God avenging “His own elect who cry out day and night to Him,” (Luke 18:7) He was talking about the Jews. “Rufus, chosen in the Lord,” (Rom 16:13) may be speaking of him being Jewish. This would make the most sense given that of the many other (obviously) believing brothers and sisters in the chapter, only Rufus is called elect. Why would Paul refer to only him as being elect, if the Calvinistic definition of election were true? Were the others not also heirs of eternal life? Understanding that elect/election is not salvation and is generally a reference to the Jews the passage makes complete sense. It must be noted that Priscilla and Aquila, from Rome, were also Jewish and yet were not called elect. Could it be that because Paul had nothing else to say about Rufus that he simply stated that he was chosen/elect in the Lord? Ephesians 1:4 ought to be viewed in light of the chosen people, Israel: “just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love," (Eph 1:4). We know that Paul traveled to Ephesus and there spent three months reasoning with the Jews in the synagogues (Acts 19:1-8). Thus, Ephesians seems to be once again, for “the Jew first and then the Gentile” paradigm. The mention of elect in Colossians is probably also a reference to Jews: “…as the elect of God, holy and beloved…” (Col 3:12) Colossae was in Asia (minor) and we have seen how Peter wrote to those in the dispersion who were in Asia. We also know that Paul first entered the local synagogue wherever he went in order to persuade the Jews first. Thus, his letter to the Colossians, located in Asia is most likely a letter written in the principle of “Jews first and after that the Gentiles.” This is confirmed by looking at the Jews present on the day of Pentecost: “And there were dwelling in Jerusalem Jews, devout men, from every nation under heaven. Then they were all amazed and marveled, saying to one another… how is it that we hear, each in our own language in which we were born? Parthians and Medes and Elamites, those dwelling in Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya adjoining Cyrene, visitors from Rome, both Jews and proselytes, Cretans and Arabs…” (Acts 2:5, 7, 8, 9, 10, 11) The letter to the Thessalonians is also a letter to the Jews first and then the Gentiles. In Acts 17 we read “they came to Thessalonica, where there was a synagogue of the Jews. Then Paul, as his custom was, went in to them, and for three Sabbaths reasoned with them from the Scriptures… and some of them were persuaded and … joined Paul and Silas.” (Acts 17:1, 2, 4) With that in mind, we can see why Paul would say “we give thanks to God always for you all, making mention of you in our prayers… knowing, beloved brethren, your election by God." (1 Thes 1:2, 4) Once again, election is not Calvinistic in its definition, but Jewish. Likewise in Titus 1:1 Paul speaks of the faith of God’s elect which very possibly was a reference to the faith of the Jewish people. The Apostle John wrote to “the elect lady and her children…” (2 John 1:1) Though there is debate whether this is addressed to an individual woman and her immediate family or to the larger community is not material for this study. However, the term elect would again point to a reference to someone ethnically Jewish. The salutation also points to someone who is ethnically Jewish. “The children of your elect sister greet you.” (2 John 1:13) We cannot help but think back to Peter’s address to the elect Diaspora and how the elect-together-with-you in Babylon (that is, fellow Jews) greeted them. The final mention of the elect is found in Revelation 17 “These will make war with the Lamb, and the Lamb will overcome them, for He is Lord of lords and King of kings; and those who are with Him are called, chosen, and faithful.” (Rev 17:14) We have seen that the elect and chosen do not refer to the Calvinistic concept of election. We have also seen that elect in the New Testament almost always refers to Israelites. When the Lord Jesus comes back his entourage will absolutely include Abraham, Isaac, Jacob, and their seed. The question, however, is will Gentiles also be among that group? Given the fact that we Gentiles are grafted into Israel (Rom 11:24) and enjoy blessings that come with that, we can be confident that we will be in that number returning with the Lord.

We thus come to the end of our study having seen that elect and election have nothing to do with salvation, predestined to eternal life or death, nor any Calvinistic definition whatsoever. God elected priests, kings, disciples, Messiah, angels, and Jerusalem – all of which had nothing to do with being predestined to salvation. We also saw that elected/chosen was used of foolish things and of false gods (on man’s part) – again, the term had nothing to do with being predestined to salvation. We then came to the election of Israel and saw that in no less than eight verses in the Old Testament God declared Israel to be His elect! Thus, when we turned to the New Testament we could see that elect/election/chosen never was there as a reference to being predestined to salvation; in fact, nearly every reference of the elect was to Israel. We looked at the elect in the tribulation and saw that it was speaking of the Jews. We looked at the epistles of Peter and found the mention there of elect was to the Jews. We looked at the book of Romans and again, the Jews were the elect. We examined the remaining verses that spoke of election or God’s choosing and found that they more than likely refer to Israel as the elect. Finally, we considered the term foreknowledge/foreknow and found that it is not a salvific term but simply God or even man, knowing something in advance. With all that we have seen we must therefore conclude that elect is not salvation. The definition that Calvin gave “Of the eternal election, by which God has predestinated some to salvation and others to destruction,” is completely lacking in Scripture. Election has nothing to do with salvation or damnation. It is simply God or man making a choice. However, the term “the elect” is more often than not, a reference to Israel/Jews who are of course God’s chosen people. The New Testament references of the elect are never speaking one’s eternal destiny but of God having chosen someone for a particular purpose. In almost all of the New Testament references, the elect are in fact the Jews! It turns out that the New Testament is more Jewish-centered than most of us ever imagined! The epistles of Paul, James, Peter, Hebrews and John are written to the Jew first and then the Gentiles. Personally, I am quite satisfied that God’s plans center around Israel; we Gentile believers have been grafted in which is good enough for me.

“Has anyone here ever thought of the difference between faith IN Christ and the faith OF Christ, that is spoken of Gal. 2:16 and Gal. 2:20? “I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live BY THE FAITH OF THE SON OF GOD, who loved me, and gave Himself for me.””

Hmmm...from the NASB:

“15 “We are Jews by nature and not sinners from among the Gentiles; 16 nevertheless knowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified. 17 But if, while seeking to be justified in Christ, we ourselves have also been found sinners, is Christ then a minister of sin? May it never be! 18 For if I rebuild what I have once destroyed, I prove myself to be a transgressor. 19 For through the Law I died to the Law, so that I might live to God. 20 I have been crucified with Christ; and it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself up for me. 21 I do not nullify the grace of God, for if righteousness comes through the Law, then Christ died needlessly.” “

As usual, faith is contrasted with obedience to the Law as the means of our salvation - are we saved by obeying rules, and proving ourselves before God, or by believing in Jesus?

“This is the faith OF Christ that is imparted to us by God.”

Please show from scripture why you believe God gives us saving faith. To date, no Calvinist has answered.

As Paul goes on:

“1 You foolish Galatians, who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified? 2 This is the only thing I want to find out from you: did you receive the Spirit by the works of the Law, or by hearing with faith? 3 Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh? 4 Did you suffer so many things in vain—if indeed it was in vain? 5 So then, does He who provides you with the Spirit and works miracles among you, do it by the works of the Law, or by hearing with faith?

6 Even so Abraham BELIEVED GOD, AND IT WAS RECKONED TO HIM AS RIGHTEOUSNESS. 7 Therefore, be sure that it is those who are of faith who are sons of Abraham. 8 The Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, “ALL THE NATIONS WILL BE BLESSED IN YOU.” 9 So then those who are of faith are blessed with Abraham, the believer. “

Please note that the believer is pictured as pro-active. DOING something IN RESPONSE to God’s revelation. If God has determined from before time everything we will do, and we can do no other, then why exhort the Galatians at all?

“If righteousness is “of faith” would you also say you earn your own righteousness? Since all Christians should say that salvation is not by works then we must also say that faith is not by our works lest we should boast.”

Again, read the scriptures. There is only one time that faith is described as a ‘work’, and then it is commanded by Jesus for us to do:

26 Jesus answered them and said, “Truly, truly, I say to you, you seek Me, not because you saw signs, but because you ate of the loaves and were filled. 27 Do not work for the food which perishes, but for the food which endures to eternal life, which the Son of Man will give to you, for on Him the Father, God, has set His seal.”

28 Therefore they said to Him, “What shall we do, so that we may work the works of God?” 29 Jesus answered and said to them, “This is the work of God, that you believe in Him whom He has sent.” - John 6

If you want to say faith is a ‘work’, then it is the ‘work’ required of us.

“Verse 29. This is the work of God. This is the thing that will be acceptable to God, or which you are to do in order to be saved. Jesus did not tell them they had nothing to do, or that they were to sit down and wait, but that there was a work to perform, and that was a duty that was imperative. It was to believe on the Messiah. This is the work which sinners are to do; and doing this they will be saved, for Christ is the end of the law for righteousness to every one that believeth, Romans 10:4.”

http://www.studylight.org/com/bnn/view.cgi?book=joh&chapter=006

“29. The work of God is this. They had spoken of works Christ reminds them of one work, that is, faith; by which he means that all that men undertake without faith is vain and useless, but that faith alone is sufficient, because this alone does God require from us, that we believe For there is here an implied contrast between faith and the works and efforts of men; as if he had said, Men toil to no purpose, when they endeavor to please God without faith, because, by running, as it were, out of the course, they do not advance towards the goal. This is a remarkable passage, showing that, though men torment themselves wretchedly throughout their whole life, still they lose their pains, if they have not faith in Christ as the rule of their life. Those who infer from this passage that faith is the gift of God are mistaken; for Christ does not now show what God produces in us, but what he wishes and requires from us...

...It is idle sophistry, under the pretext of this passage, to maintain that we are justified by works, if faith justifies, because it is likewise called a work First, it is plain enough that Christ does not speak with strict accuracy, when he calls faith a work, just as Paul makes a comparison between the law of faith and the law of works, (Romans 3:27.) Secondly, when we affirm that men are not justified by works, we mean works by the merit of which men may obtain favor with God. Now faith brings nothing to God, but, on the contrary, places man before God as empty and poor, that he may be filled with Christ and with his grace. It is, therefore, if we may be allowed the expression, a passive work, to which no reward can be paid, and it bestows on man no other righteousness than that which he receives from Christ.”

John Calvin

http://www.ccel.org/ccel/calvin/calcom34.xii.iv.html

From the article-In the Old Testament, we see times when God chose and people chose.

If God chose "some" people, then God elected "some" people. And thus you have a very difficult problem that I have always grabbled with for over thirty years. Why did Able find favor with God? Why did God consider Noah righteous? Why did God appear to Abraham and not his brothers? And, to say this is limited to the Old Testament is wrong. God chose to appear to Paul on the Damascus Road when He did not reveal Himself to any other on that same journey. And let not forget about the Ethopian.

It isn't the term "election" that I have a problem with, even though that term is used scores of time in the New Testament. In fact, I can't find the term "elect" anywhere in the Old Testament although "choosen" is used quite frequently and it is most often used where God specifically states, "I have choosen....". Statements in John and Romans are much more problematic. Statements like,

Joh 5:21 For as the Father raises the dead and gives them life, so also the Son gives life to whom he will.

Joh 6:44 No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day.

There are many more of these verses especially in John and Romans. In point of fact, a person cannot read and fully understand John and Romans without a clear and right understanding of election. I never could. I simply would skip the verses I couldn't understand. In regards to John 5:21, I noticed that the footnote in my bible stated that it doesn't know what the verse is talking about and went on with some lame explanation which made no sense. Hence the problem with people who fail to grasp that God saves those whom He will.

There are also far more issues. Our Lord forgave some people "your sins are forgiven" yet He also condemned some people "your sins remain". He very clearly states that He chose Judas and allow Satan to entered, yet He protected Peter who Satan wanted as well. Yes, our Lord certainly condemned some people while forgiving others. And He made it clear that it wasn't He who condemn people but it is our very nature. But like Judas and Peter, He is the one who decides on whom to show mercy. That is the prerogative of God.

The term "foreknowledge" was NEVER meant as foreknowledge is a general reference to God having known the Israelites beforehand. This shows a very poor understanding of church history, the scripture and of the omnipotent of God. Foreknowledge is ALWAYS used in terms of God knowing the future events because God directs the events knowing the choices we will make. Thus He knew exactly how Pharaoh would react to what plagues He gave. Certainly He could have done the killing of the first born first, but chose not to in order to spoil Egypt. He knew that King Solomon would sacrifice his children on the alter of Moab and prophesied this as far back as Moses. And He knows all of the sins we will EVER create because He died for them-not because He can see them but simply because He knows us. To think that God looks down some long time corridor to see what we will do is to say that God doesn't influence history.

In election, the problem really is man-not God. Consider these verses:

Joh 2:24-25 But Jesus on his part did not entrust himself to them, because he knew all people and needed no one to bear witness about man, for he himself knew what was in man.

And there you have it. Our Lord knows what evil lurks in our hearts. He would not even entrust himself to us. Does it make sense that He would entrust us with our salvation?

God said:

He who believes in the Son has eternal life; but he who does not obey the Son will not see life, but the wrath of God abides on him.” (John 3:36)

Would God condemn men to everlasting torment for a decision that He made for them? Would God condemn men for a decision that men cannot make because God has taken it out of our hands?

When God says:

For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.” (John 3:16)

What does the word "whoever" mean there? If God says that salvation is available to "whoever" believes, then how is He not lying when what He really does is pick and choose those who will spend eternity with Him and those who will not? How is the above verse reconciled with the Calvinist belief that God creates some people for the express purpose of going to hell, and those people, contrary to Scripture like what is posted above, have no choice in accepting or rejecting Christ?

When God says:

For God did not send the Son into the world to judge the world, but that the world might be saved through Him. 18“He who believes in Him is not judged; he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God. (John 3:17-18)

What does the word "world" mean? Does that refer to the entire globe, or just a select few whom God has picked out? Does God ever clarify in Scripture exactly what He meant when He said "world" and where can we go to find that out? And when God says that those who have not believed in the "only begotten Son of God" are judged, is that disbelief something that God has foisted on them, or did they choose to not believe of their own free will?

It is idle sophistry, under the pretext of this passage, to maintain that we are justified by works, if faith justifies, because it is likewise called a work First, it is plain enough that Christ does not speak with strict accuracy, when he calls faith a work, just as Paul makes a comparison between the law of faith and the law of works, (Romans 3:27.) Secondly, when we affirm that men are not justified by works, we mean works by the merit of which men may obtain favor with God. Now faith brings nothing to God, but, on the contrary, places man before God as empty and poor, that he may be filled with Christ and with his grace. It is, therefore, if we may be allowed the expression, a passive work, to which no reward can be paid, and it bestows on man no other righteousness than that which he receives from Christ.”

John Calvin

John Calvin, lost in the fog of his redefinition of terms but overlooking the implications of his dogma.

Here's the real implication of Calvinism:

Once upon a time, before anything was created, when God in three persons dwelt happily in and of themselves, God the Father said, “Hey, I’ve got a great idea. We’re going to create a universe by and through you, God the Son, and I am, before you create anything at all, going to determine how every single bit of it, from start to finish, from the beginning to the end, from the least quark to the biggest bang, is going to go."

"We will create an entire human race from an original male and female whom I will cause to be tempted and sin and, because of that, subject the rest of the human race to untold millennia of misery and suffering and death (all for my greater glory because it seemed good to me), all the while promising them a means of salvation from that misery I’ve imposed on them as a result of their sin against me that I will have preordained."

"And a really cool thing is that we will tell them that if they listen to what they are told and follow it faithfully, we will hear them and answer them and heal their land but they won’t know that in actuality they won’t be able even to try unless we make a few of them do it and the vast majority we will keep in the bondage of sin and degradation and then hold them responsible for not doing what we created them to be unable to do."

"And the best thing of all, God the Son, is that because I will say that the sin that I will ordain and set into motion (to the very degree and extent that is my good pleasure according to the unfathomable counsel of my will) cannot be forgiven without a sacrifice and since no human will be capable or even willing to provide that sacrifice, because I will have made them incapable and unwilling, YOU are going to have lay aside your glory and the fellowship we currently enjoy to enter the human race and grow up among those (but for the few I will have made to act to the contrary) who won’t listen because I will have made them unable to hear, who won’t see because I will have blinded them to the truth, and who won’t ask for forgiveness for something they were hopeless to avoid doing because I will have made them incapable of doing so and then have the ever-loving crap beaten out of you, scourged to within an inch of your life, before being made to carry the instrument of your torture and death before jeering crowds, because I will have made them do that, to the place where others, because of my decree before the foundations of the earth according to my own good counsel, will drive spikes through your wrists and hoist you up to hang between criminals—and the best part of all, at that moment you are about to die, I’ll turn my back on you!"

"But it will all be okay, right, because in three days, I’ll raise you from the dead so that we can say that this proves you are who we already know you are without ever the necessity of our creating a universe or even a human race to begin with and can then declare faith in that as the ostensible means by which we confer saving grace on the humans but without telling them, until John Calvin comes along, that what they think is turning to us in faith to freely receive the gift of forgiveness and salvation is every bit as programmed and inevitable as the fate of the majority of the human race on their way to burn and suffer eternally in the lake of fire for refusing to believe that which I will have made them unable to believe since before I will have ever created anything at all, and this all for my praise and glory. How does that sound?”

And does God the Son say, “Wait a second, you’re going to create a universe with a world of conscious beings made in our image, screw them over in the most horrendous ways imaginable, hold them responsible for what you’re going to compel them to do, and then, near the end of the whole shebang, make ME suffer for every sin they ever committed without their ever having had the capacity to decide otherwise and die so that those who don’t even have the capacity to make anything but a faux choice will be “saved”? And that will make the relationship that you and I and the Holy Spirit are sharing right now better how?”

Or does he say, “Hey, that sounds great and we’ll call it the GOOD NEWS!”

God said: He who believes in the Son has eternal life...Would God condemn men to everlasting torment for a decision that He made for them?

Men are already condemn to hell. Adam's race is under bondage. Our Savior came to call us out of our bondage just like He called the Israelites out of their bondage. The Israelites that left Egypt, despite their suffering, wanted nothing more than to go back to Egypt. God took them via the Red Sea just so they wouldn't go back. And when they saw what laid ahead they wanted to turn back to Egypt.

We're not unlike the Israelites except in one very important respect. The only thing that keeps us from wanting to go back to Egypt is the Holy Spirit. God specifically tells us that He will give us a new heart and spirit so that we will walk in His way. It's not our choice because if it was our choice we would choose Egypt.

John 3:16...What does the word "whoever" mean there? If God says that salvation is available to "whoever" believes, then how is He not lying

Read the entire text.

Joh 3:16 "For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.
Joh 3:17 For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him.
Joh 3:18 Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God.
Joh 3:19 And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil.
Joh 3:20 For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed.
Joh 3:21 But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God."

Everyone who believes in the Son has eternal life. Everyone who believes in the Son will not perish but have eternal life. The problem is that NO ONE WILL BELIEVE nor will they want to believe unless the Son is revealed to them. And the reason we don't want to believe is because we love the darkness. If we saw the light of God, we would try to kill it-which we tried to do. This is the very ugly nature of man and we might just as well accept it.

Augustine compares and contrasts the believers against the unbelievers in his Treatise of the Predestination of the Saints:

"Many hear the word of truth; but some believe, while others contradict. Therefore, the former will to believe; the latter do not will." Who does not know this? Who can deny this? But since in some the will is prepared by the Lord, in others it is not prepared, we must assuredly be able to distinguish what comes from God's mercy, and what from His judgment. "What Israel sought for," says the apostle, "he hath not obtained, but the election hath obtained it; and the rest were blinded, as it is written, God gave to them the spirit of compunction,—eyes that they should not see, and ears that they should not hear, even to this day. And David said, Let their table be made a snare, a retribution, and a stumblingblock to them; let their eyes be darkened, that they may not see; and bow down their back always." [Rom. 11.7.] Here is mercy and judgment,—mercy towards the election which has obtained the righteousness of God, but judgment to the rest which have been blinded.

....

Let us, then, understand the calling whereby they become elected,—not those who are elected because they have believed, but who are elected that they may believe. For the Lord Himself also sufficiently explains this calling when He says, "Ye have not chosen me, but I have chosen you." [John 15.16.] For if they had been elected because they had believed, they themselves would certainly have first chosen Him by believing in Him, so that they should deserve to be elected. But He takes away this supposition altogether when He says, "Ye have not chosen me, but I have chosen you." And yet they themselves, beyond a doubt, chose Him when they believed on Him. Whence it is not for any other reason that He says, "Ye have not chosen me, but I have chosen you," than because they did not choose Him that He should choose them, but He chose them that they might choose Him; because His mercy preceded them according to grace, not according to debt. Therefore He chose them out of the world while He was wearing flesh, but as those who were already chosen in Himself before the foundation of the world. This is the changeless truth concerning predestination and grace. For what is it that the apostle says, "As He hath chosen us in Himself before the foundation of the world"? [Eph. 1.4.] And assuredly, if this were said because God foreknew that they would believe, not because He Himself would make them believers, the Son is speaking against such a foreknowledge as that when He says, "Ye have not chosen me, but I have chosen you;" when God should rather have foreknown this very thing, that they themselves would have chosen Him, so that they might deserve to be chosen by Him. Therefore they were elected before the foundation of the world with that predestination in which God foreknew what He Himself would do; but they were elected out of the world with that calling whereby God fulfilled that which He predestinated. For whom He predestinated, them He also called, with that calling, to wit, which is according to the purpose. Not others, therefore, but those whom He predestinated, them He also called; nor others, but those whom He so called, them He also justified; nor others, but those whom He predestinated, called, and justified, them He also glorified; assuredly to that end which has no end. Therefore God elected believers; but He chose them that they might be so, not because they were already so. The Apostle James says: "Has not God chosen the poor in this world, rich in faith, and heirs of the kingdom which God hath promised to them that love Him?" [James 2.5.] By choosing them, therefore; He makes them rich in faith, as He makes them heirs of the kingdom; because He is rightly said to choose that in them, in order to make which in them He chose them. I ask, who can hear the Lord saying, "Ye have not chosen me, but I have chosen you," and can dare to say that men believe in order to be elected, when they are rather elected to believe; lest against the judgment of truth they be found to have first chosen Christ to whom Christ says, "Ye have not chosen me, but I have chosen you"? [John 15.16.]

The only reason we have faith is because God gives us faith. And the only reason we are given faith is so that we might testify to God's mercy and show this mercy through our good works by our belief. It is not anything we have done including anything we may "choose". All that we do is as filthy rags before God.

I agree.

Calvin wrote his systematic theology text in his 20s, and expanded it but never changed it with time. It reflects the view of a 27 year old lawyer who could get away with cherry-picking verses. Calvin’s Commentaries are often better, because then he had to deal with the text on hand. He still sometimes did gymnastics trying to avoid the text, but his commentaries, on the whole, are much better than his systematic theology.

Yet your point remains completely valid. The Jews already had the Old Testament.

God in Genesis warning Cain. Wisdom in Proverbs calling out, “If you turn at my reproof,behold, I will pour out my spirit to you; I will make my words known to you.”

They had the prophets, calling them to repent and love the Lord: “Come now, let us reason together, says the LORD:though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall become like wool.”

They had the Psalms, “Create in me a clean heart, O God, and renew a right spirit within me. Cast me not away from your presence, and take not your Holy Spirit from me.”

Now, suppose Jesus had come proclaiming:

“You are all DEAD in sin, and cannot repent - but I will cause those on my list of life to come to life and make it possible for them to believe, and they will believe irresistibly to my secret call! And all those whose names didn’t win on the Lottery of Life held before creation, I will destroy, for I will prevent them from repenting! Oh...and I say hundreds of times it is believing God that saves you, but in reality it is all about which list your name is on...SUCKER!”

What Jew, comparing what he had with what Jesus was preaching, would call THAT “Good News”?

Instead, Jesus quoted:

“The Spirit of the Lord is upon me,
because he has anointed me
to proclaim good news to the poor.
He has sent me to proclaim liberty to the captives
and recovering of sight to the blind,
to set at liberty those who are oppressed,
to proclaim the year of the Lord’s favor.”
“And he began to say to them, “Today this Scripture has been fulfilled in your hearing.” - Luke 4

And if God has not just known in advance what I would do, but actively forces me to do it, then why all the exhortations against sin? If Calvin was right, and everything we do has been determined by God before time, and God irresistibly makes it happen, then my lust for a woman or greed for money is something God decided, before time, that I MUST do at that moment.

The Bible has thousands of passages where we are told to DO something, or else. Yet if God chose before time what we would do, and then makes us do it, those passages are a lie, and God is a Liar!

“But sexual immorality and all impurity or covetousness must not even be named among you, as is proper among saints. Let there be no filthiness nor foolish talk nor crude joking, which are out of place, but instead let there be thanksgiving.

For you may be sure of this, that everyone who is sexually immoral or impure, or who is covetous ( that is, an idolater), has no inheritance in the kingdom of Christ and God. Let no one deceive you with empty words, for because of these things the wrath of God comes upon the sons of disobedience.

Therefore do not become partners with them; for at one time you were darkness, but now you are light in the Lord. Walk as children of light (for the fruit of light is found in all that is good and right and true), and try to discern what is pleasing to the Lord. Take no part in the unfruitful works of darkness, but instead expose them.” - Ephesians 5, taken at random

There is no HINT of passivity there! No suggestion that we are a watch, designed by God and ticking away because God forces us to tick that way. No one, reading that passage or hundreds like it, can say it teaches we have no choice in our actions and deeds.

And if Jesus had come, teaching the determinism of Calvin, not a single Jew would have called it “Good News”! They would have threatened to stone him, not for claiming to be God, but for rejecting everything God had revealed to them.

I'm sorry but no one has been able to reconcile the Scripture where God clearly states that He provides a way of salvation and it is man's to choose or reject with the Calvinist belief that God pre-selects those who He will save and picks those who will go to Hell. We are born with a sin nature, but we do not have to spend our lives enslaved to that sin nature nor do we have to spend eternity separated from God. The Scriptures clearly state that man has a choice.

Whenever there is a discrepancy between what God says and what man has chosen to believe, we always have to go with what God says. There is not one verse of Scripture that indicates that God makes the choice for man as to eternal destiny. Repeatedly, God says He has provided a way of salvation and it is up to man to choose whether to accept that way or reject it. When God says that it is not His will that any perish, we have to choose to either believe what He says or not believe what He says. If it's not His will that any perish, then He is not going to determine that some will perish and take their option to accept Christ away from them.

From what I've seen on this thread and on previous threads dealing with Calvinism, the impression I'm getting is that people who have this belief system want the responsibility for their eternal destiny taken out of their hands and handed to God. Unfortunately, nowhere in the Bible does God take responsibility for the decision that He has given to man to make. It's extremely risky to believe that one has no control over whether or not to accept Christ's death on the cross as payment for sin; it is taking the risk of a lifetime to go through life believing that we are totally helpless, that we are nothing more than robots, that God made us, tells us that He does not want us to perish, then cruelly decides, while telling no one that He is deciding and by leading people to believe that the decision is theirs, that certain people have been chosen to go to hell after all.

John Calvin, at the time of his death, admitted that he was wrong about atonement. It's too bad that those who still believe his errors haven't heard that he did, at the end, repent.

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