#87 – The Doctrine of Election

“⁹ For this is the statement of the promise: At this time I will come, and Sarah will have a son. ¹⁰ And not only that, but Rebekah conceived children through one man, our father Isaac. ¹¹ For though her sons had not been born yet or done anything good or bad, so that God’s purpose according to election might stand — ¹² not from works but from the one who calls — she was told, The older will serve the younger. ¹³ As it is written: I have loved Jacob, but I have hated Esau. ¹⁴ What should we say then? Is there injustice with God? Absolutely not! ¹⁵ For he tells Moses, I will show mercy to whom I will show mercy, and I will have compassion on whom I will have compassion. ¹⁶ So then, it does not depend on human will or effort but on God who shows mercy.”

In the previous verses of Chapter 9, Paul has poured out his anguish over the unbelief of Israel in Jesus the Messiah. After this, Paul establishes that God’s people are not just Israel, but any who repent of their sins, confess, “Jesus is Lord”, and believe in His resurrection. To be an ethnic Jew is not to be automatically included in God’s plan for salvation from sin, rather, it is repentance and faith that will save.

In this next section, Paul will expound on the doctrine of God’s election. One might be tempted to say, “If salvation is solely based on God’s mercy, and I have no part in it, how is it fair that He chooses some and not others?” “Isn’t that unjust?” Paul says, “Absolutely not!” (v. 14b) He uses an example from Old Testament Scripture to back up this claim from the time of the Jewish Exodus from Egypt. “For he tells Moses, I will show mercy to whom I will show mercy, and I will have compassion on whom I will have compassion.” (v. 15, quoted from Exodus 33:19)

We must confess that whom God has chosen has absolutely nothing to do with us or our merits. Praise the Lord for that! If it were up to us to prove ourselves worthy of the promise, none of us would make the cut. Paul has made it clear that there are none who are righteous, just as he says that God chose us before we had done anything good or bad. “not from works but from the one who calls — she was told, The older will serve the younger. As it is written: I have loved Jacob, but I have hated Esau.” (v. 12-13) So it is God who calls us to be children of the promise. It is God who calls us to be righteous, and it is He who enables us to do so through His Spirit. How is it that God can do this? Is this a fair practice? 

Paul explains further by saying: “So then, it does not depend on human will or effort but on God who shows mercy.” (v. 16) Paul says, in a very straightforward manner, God’s election is fair because God can do what He wants. God can choose whomever He desires, and harden whomever He wills. There is a pivot in our mindset that must take place here. The question toward God is the same in either case, but the key difference is humility. The prideful will ask, even accuse God, “How could you?!” How could you let people go to hell? How could you let people perish? The humble will ask, “God, how could you?” How could you love me, a sinner? How could you choose me as a child of God for yourself and save me? From both perspectives we may find ourselves questioning God’s election, but the attitude between the two perspectives could not be more different! One approaches God with an arrogant, self-centered attitude, while the other approaches God with a humble, God-centered attitude. So then, that is the answer to the question. Is God’s election fair? Yes, it is. Why? Because He says so. That answer may seem unsatisfactory to us, but that is where we must remember to approach God with humility, praising God for those He does save from their sin, while simultaneously praising Him for the righteous display of His justice when He chooses not to save others.