What will you say to God on judgement day if He asks, “Why did you believe on my Son while others didn’t?”
Would you say “Because I was smarter”? “Because I had the good sense”?
Of course you wouldn’t. I would bet that we would all be so overwhelmed with God’s glory and our own unworthiness that it may be hard to put two words together much less put any attention upon ourselves.
From a reading of Colossians 2:13, if we have been saved, it is because God has raised us from spiritual death.
“When you were dead in your sins and in the uncircumcision of your sinful nature, God made you alive with Christ. He forgave us all our sins”.
Logic would then tell us that for those who have not been “made alive”, it is because God has not raised them.
The doctrine of unconditional election (salvation brought about by God’s sovereign choice, not according to any action, merit, or condition met by the believer) is probably one of the most analyzed and debated subjects in Christendom. God’s choosing of some and not others does not fit into our natural and limited ideas of what is right or fair.
To this objection, I refer now to Nathan Pitchford and John Hendryx at the Christian Publication Research Foundation who make an eloquent and biblical response:
In Romans 9, when Paul is speaking very clearly of God’s unconditional election of some, and not others, to eternal salvation, a hypothetical objector to this doctrine raises that very question:
“If it is as you say, Paul, and God loved Jacob and hated Esau before they were born, or had done anything good or bad, just so that his own purposes might stand in election, does that not mean he is arbitrary and unjust?” (see Rom. 9:14). Paul’s response to this is a resounding, “Of course not! May it never be!” God is not arbitrary or unjust – but he does elect individuals to mercy and hardens others as he sees fit, and for no good will or exertion that he sees in anyone (Rom. 9:15-16). He hardened Pharaoh according to his purpose of displaying his glory in all the earth, and he sovereignly chooses to have mercy on whomever he will, to display the glory of his grace (Rom. 9:17; cf. Rom. 9:22-24). In sum, “Therefore, he has mercy on whom he will and he hardens whom he will” (Rom. 9:18).
Just because God chooses to have mercy upon some does not make him unjust or arbitrary for giving to others their just deserts. It is his free, undeserved mercy and grace that he holds forth in salvation, and he may do with it as he will. We may not fathom the deep and mysterious ways of God (Rom. 11:33-36); but woe to that one who foolishly says, “I see no reason for why God chooses some and not others, so he must be arbitrary and unjust”. On the contrary, O foolish man, you would do well to say with Job, “Behold, I am of little worth; what shall I answer you? I lay my hand upon my mouth” (Job 40:4).
We would challenge you to wrestle with the following verses. Paul encountered this very same argument against election in Romans 9:18-23; that it would make God unjust and arbitrary:
18 So then He has mercy on whom He desires, and He hardens whom He desires. 19 You will say to me then, “Why does He still find fault? For who resists His will?”20 On the contrary, who are you, O man, who answers back to God? The thing molded will not say to the molder, “Why did you make me like this,” will it?21Or does not the potter have a right over the clay, to make from the same lump one vessel for honorable use and another for common use?
Paul is saying that God has the sovereign right to do with us whatever He wants. Will you deny Him this right? This points to an even greater truth: that there is no higher principle in the universe than God Himself. God is the ultimate Truth and therefore, if He determines something it is, by definition, not arbitrary. In other words, there is no better reason for anything than the fact that God determines it. We should draw no comfort from the theology that promotes a god who must yield to something greater than Himself.
In His counsels and works no cause is apparent, it is yet hidden with Him, so that He has decreed nothing except justly and wisely according to His good pleasure founded on His gracious love towards us.” (Heppe, Reformed Dogmatics) Just because we don’t know His internal reason for choosing some to faith and not others is not reason enough to reject it. The “foreseen faith” people are, in effect, saying that they cannot trust God in making this choice and prefer it to be left up to the fallen individual, as if he would make a better choice than God. This would also make God’s love toward us conditional and based on some inherent talent, wisdom or strength found in the individual rather than in God Himself.”
What I have come to love about the doctrine of unconditional election is that it elevates a rightful, high and glorious view of God and keeps me humble. What great security we have in knowing that our salvation starts and ends with Him! Jesus prayed, saying that “all that the Father gives me will come to me”.
Friend, if you have come to profess Christ, and trust in Him as Lord and Savior, then you are of the elect! If you have not, how do you know that you are not? Come to Him this day. He will NOT forsake you!