Biblical Support For Elect And Non-Elect Doctrine
The doctrine of the elect and non-elect is rooted in biblical teachings on predestination and election. According to the Reformed tradition, this doctrine is supported by various scriptural passages that highlight God's sovereignty in salvation [2, 3].
The biblical basis for the doctrine of election is found in passages such as Ephesians 1:4, which states that believers are "chosen in Christ before the foundation of the world" [1]. Other relevant passages include 2 Thessalonians 2:13, 1 Peter 1:2, and John 13:18, which all emphasize God's role in choosing those who will be saved [2].
The Westminster Confession of Faith articulates the Reformed understanding of effectual calling, stating that God "is pleased, in his appointed and accepted time, effectually to call... out of that state of sin and death, in which they are by nature, to grace and salvation, by Jesus Christ" [6]. This calling is seen as a result of God's predestination, where "all those whom God hath predestinated unto life, and those only" are called.
The patristic tradition also supports the doctrine of election. Augustine, in his anti-Pelagian writings, argued that election is a matter of God's grace, not human merit [8]. He maintained that those who are elected are distinguished from the mass of perdition by God's predestination.
Reformed theologians like John Calvin and Charles Hodge further developed this doctrine. Calvin emphasized the sovereignty of God in election, arguing that it is a matter of God's "eternal and immutable purpose" [5]. Hodge, in his Systematic Theology, noted that the doctrine of election is closely tied to the idea of predestination, and that it is a question that can only be decided by divine revelation [7].
The doctrine of the non-elect is also supported by biblical passages, such as Romans 9:6-21, which discusses God's sovereignty in choosing some and not others [4, 9]. The Reformed tradition understands this as a reflection of God's righteous judgment, where those who are not elected are left to their own sinful nature.
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: Election of Grace — The Scripture speaks (1) of the election of individuals to office or to honour and privilege, e.g., Abraham, Jacob, Saul, David, Solomon, were all chosen by God for the positions they held; so also were the apostles. (2) There is also an election of nations to special privileges, e.g., the Hebrews (Deut. 7:6; Rom. 9:4). (3) But in addition there is an election of individuals to eternal life (2 Thess. 2:13; Eph. 1:4; 1 Pet. 1:2; John 13:18). The ground of this election to salvation is the good pleasure of God (Eph. 1:5, 11; Matt. 11:25, 26; John 15”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Election — Of Christ, as Messiah -- Isa 42:1; 1Pe 2:6. Of good angels -- 1Ti 5:21. Of Israel -- De 7:6; Isa 45:5. Of ministers -- Lu 6:13; Ac 9:15. Of churches -- 1Pe 5:13. Of saints, is Of God. -- 1Th 1:4; Tit 1:1. By Christ. -- Joh 13:18; 15:16. In Christ. -- Eph 1:4. Personal. -- Mt 20:16; Joh 6:44; Ac 22:14; 2Jo 1:13. According to the purpose of God. -- Ro 9:11; Eph 1:11. According to the foreknowledge of God. -- Ro 8:29; 1Pe 1:2. Eternal. -- Eph 1:4. Sovereign. -- Ro 9:15,16; 1Co 1:27; Eph 1:11. Irrespective of merit. -- Ro 9:11. Of grace. -- Ro 11:5. Recorded i”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Predestination — This word is properly used only with reference to God's plan or purpose of salvation. The Greek word rendered "predestinate" is found only in these six passages, Acts 4:28; Rom. 8:29, 30; 1 Cor. 2:7; Eph. 1:5, 11; and in all of them it has the same meaning. They teach that the eternal, sovereign, immutable, and unconditional decree or "determinate purpose" of God governs all events. This doctrine of predestination or election is beset with many difficulties. It belongs to the "secret things" of God. But if we take the revealed word of God as our guid”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 9:19: Thou shalt say then unto me, Why--"Why then" is the true reading. doth he yet find fault? for who hath resisted--"Who resisteth" his will?--that is, "This doctrine is incompatible with human responsibility"; If God chooses and rejects, pardons and punishes, whom He pleases, why are those blamed who, if rejected by Him, cannot help sinning and perishing? This objection shows quite as conclusively as the former the real nature of the doctrine objected to--that it is Election and Non-election to eternal salvation prior to any difference of personal ch”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 78: 2225 CHAPTER 23. REFUTATION OF THE CALUMNIES BY WHICH THIS DOCTRINE IS ALWAYS UNJUSTLY ASSAILED. This chapter consists of four parts, which refute the principal objections to this doctrine, and the various pleas and exceptions founded on these objections. These are preceded by a refutation of those who hold election but deny reprobation, sec. 1. Then follows, I. A refutation of the first objection to the doctrine of reprobation and election, sec. 2-5. II. An answer to the second objection, sec. 6-9. III. A refutation of the third o”
- Westminster Confession of Faith (Reformed) “Westminster Confession of Faith (Reformed, 1646), CHAPTER 10: CHAPTER 10 Of Effectual Calling 1. All those whom God hath predestinated unto life, and those only, he is pleased, in his appointed and accepted time, effectually to call, by his Word and Spirit, out of that state of sin and death, in which they are by nature, to grace and salvation, by Jesus Christ; enlightening their minds spiritually and savingly to understand the things of God, taking away their heart of stone, and giving unto them a heart of flesh; renewing their wills, and, by his almighty power, determining them to that which”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 96: obvious that this is a question which can be decided only by divine revelation. No one can reasonably presume to decide how long the wicked are to suffer for their sins upon any general principles of right and wrong. The conditions of the problem are not within our grasp. What the infinitely wise and good God may see fit to do with his creatures; or what the exigencies of a government embracing the whole universe and continuing throughout eternal ages, may demand, it is not for such worms of the dust as we are, to determine. If we believe”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 13.--ELECTION IS OF GRACE, NOT OF MERIT.: Whosoever, then, are made to differ from that original condemnation by such bounty of divine 477 grace, there is no doubt but that for such it is provided that they should hear the gospel, and when they hear they believe, and in the faith which worketh by love they persevere unto the end; and if, perchance, they deviate from the way, when they are rebuked they are amended and some of them, although they may not be rebuked by men, return into the path which they had left; and some who have received grace in”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 9:6: Not as though the word of God had taken none effect--"hath fallen to the ground," that is, failed: compare Luk 16:17, Greek. for they are not all Israel which are of Israel--better, "for not all they which are of Israel are Israel." Here the apostle enters upon the profound subject of ELECTION, the treatment of which extends to the end of the eleventh chapter--"Think not that I mourn over the total loss of Israel; for that would involve the failure of God's word to Abraham; but not all that belong to the natural seed, and go under the name of 'Israel,”