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Common Misunderstandings of Election in Scripture Corrected

The concept of election in Scripture is a complex and often debated topic among Christian traditions, primarily concerning the nature and scope of God's choice of individuals and groups. While there is general agreement that God "chooses" or "elects," the precise meaning and implications of this election are understood differently [1, 2].

One prominent view, often associated with Reformed theology, emphasizes God's sovereign choice of individuals for salvation before the foundation of the world. This perspective, articulated by figures like John Calvin, posits that God elects individuals not based on any foreseen merit or faith, but according to His own good pleasure and purpose [8]. Passages such as Ephesians 1:4, which states that God "has chosen us in him before the foundation of the world, that we might be holy and without blame before him in love," are central to this understanding [8]. Charles Hodge further clarifies that this election to eternal life is grounded in God's grace and is not dependent on human works, whether actual or foreseen [11]. The "mass" from which some are chosen and others are not is understood as fallen humanity [5].

In contrast, other traditions, such as Methodism, emphasize God's foreknowledge as the basis for election. Adam Clarke, a Methodist commentator, suggests that election is "according to the foreknowledge of God," meaning God chooses those whom He foresees will respond to His call [4, 6]. This view often interprets election as God's choice of a people or a group for a particular purpose, rather than an unconditional selection of individuals for salvation. The Anglican Thirty-Nine Articles acknowledge predestination and election as a source of comfort for the godly, but also warn against curious and carnal persons misinterpreting it [9].

The Eastern Orthodox tradition, as seen in the writings of John Chrysostom, interprets election in Romans 9-11 as God's continued faithfulness to His people, Israel, even as some within Israel have not attained what they sought [7]. This perspective often highlights the election of nations or groups for specific roles in God's plan, such as the Hebrews being chosen for special privileges [1, 2]. The Jewish tradition, as reflected in Midrash Rabbah, also speaks of God's selection, such as the counting of the firstborn among the children of Israel, indicating a divine directive in choosing individuals for specific roles [10].

Despite these differences, various traditions agree that election involves God's active involvement in human history and salvation. Scripture speaks of the election of individuals to office or honor, such as Abraham, Jacob, David, and the apostles [1]. There is also an election of nations, like Israel, to special privileges [1, 3]. Christ himself is referred to as the "chosen" of God [2, 3]. The divergence in understanding often stems from differing hermeneutical approaches to passages concerning God's sovereignty, human free will, and the nature of grace.

Sources

  1. 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”
  2. Easton's Bible Dictionary “Easton's Bible Dictionary: Chosen — Spoken of warriors (Ex. 15:4; Judg. 20:16), of the Hebrew nation (Ps. 105:43; Deut. 7:7), of Jerusalem as the seat of the temple (1 Kings 11:13). Christ is the "chosen" of God (Isa. 42:1); and the apostles are "chosen" for their work (Acts 10:41). It is said with regard to those who do not profit by their opportunities that "many are called, but few are chosen" (Matt. 20:16). (See [114]ELECTION.)”
  3. 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”
  4. King James Version “[KJV] 1 Peter 1:2 — Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.”
  5. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 60: revealed Scriptural principle that where there is no sin there is no condemnation. Therefore there can be no foreordination to death which does not contemplate its objects as already sinful. (3.) It seems plain from the whole argument of the Apostle in Rom. ix. 9-21 , that the “mass” out of which some are chosen and others left, is the mass of fallen men. The design of the sacred writer is to vindicate the sovereignty of God in the dispensation of his grace. He has mercy upon one and not on another, according to his own good pleasure, bec”
  6. 1 Peter (Methodist/Wesleyan) “Adam Clarke on 1 Peter 1:2: Elect according to the foreknowledge of God - If the apostle had directed his letter to persons elected to eternal life, no one, as Drs. Lardner and Macknight properly argue, could have received such a letter, because no one could have been sure of his election in this way till he had arrived in heaven. But the persons to whom the apostle wrote were all, with propriety, said to be elect according to the foreknowledge of God; because, agreeably to the original purpose of God, discovered in the prophetical writings, Jews and Gentiles, indiscriminately, were called to ”
  7. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: Homily XIX. Rom. XI. 7 “What then? 1506 1506 Field punctuates so as to give the sense “Why then hath not Israel attained to that which he seeketh after? Nay, but the election hath obtained it;” which seems to be (at all events) St. Chrysostom’s view of the passage. Israel hath not obtained that, which he seeketh for; but the election hath obtained it and the rest were blinded.” He had said that God did not cast off His people; and to show in what sense He had not cast them off, he takes refuge in the Prophets again. 1507 1507 The course of thought he”
  8. CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 77: in which he exhorts the Colossians to give thanks that they had been made meet to be partakers of the inheritance of the saints ( Col. 1:12 ). If election precedes that divine grace by which we are made fit to obtain immortal life, what can God find in us to induce him to elect us? What I mean is still more clearly explained in another passage: God, says he, “has chosen us in him before the foundation of the world, that we might be holy and without blame before him in love: having predestinated us unto the adoption of children by J”
  9. Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), Section 242: As the godly consideration of Predestination, and our Election in Christ, is full of sweet, pleasant, and unspeakable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high and heavenly things, as well because it doth greatly establish and confirm their faith of eternal Salvation to be enjoyed through Christ, as because it doth fervently kindle their love towards God: So, for curious and carnal per”
  10. Midrash Rabbah (Jewish (Rabbinic)) “Midrash Rabbah, Bamidbar Rabbah 4:6: “Moses counted, as the Lord commanded him, all firstborn among the children of Israel” (Numbers 3:42). “Moses counted, as the Lord commanded him, all firstborn among the children of Israel” – you find that it is stated regarding the census of the Levites: “At the directive of the Lord,” as it is stated: “Moses counted them at the directive of the Lord” (Numbers 3:16). 6 Literally: in accordance with the words of the Lord. It teaches that the Divine Presence would say to him: ‘There are this many Levite babies in this house.’ Why? It is because He brings the”
  11. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 66: changes which must be referred to the immediate agency of the Spirit of God. These are facts. They cannot be reasonably denied. They cannot be explained away. They demonstrate that God acts as a sovereign in the distribution of his grace. With this fact no other scheme than the Augustinian can be reconciled. If salvation is of grace, as the Scriptures so clearly teach, then it is not of works whether actual or foreseen. Express Declarations of Scripture. 6. The Scriptures clearly assert that God has mercy on whom He will have mercy, and c”
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