By Nick Bibile
What do we mean by reprobate? It signifies disapproved, rejected, or condemned. Here, I want to address eternal reprobation in God’s sovereign election.
God is sovereign. According to His will, He elects some to eternal life—this is the greatest spiritual blessing (Ephesians 1:1–5). No one deserves salvation; yet by His grace alone, God elects some without any merit of human righteousness. This is a positive act of God’s mercy. The rest are left in blindness.
Romans 11:7 – “What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded.”
The remainder—the unelected—are the reprobate.
Acts 13:48 – “And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed.”
Those ordained to eternal life believed; the rest did not. God predestines some to salvation and leaves others to their just condemnation.
Romans 9:27 – “Esaias also crieth concerning Israel, Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved.”
God determines the destiny of all: vessels He will make for honor and dishonor.
Isaiah 46:10 – “Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure.”
Even as a potter forms clay, God chooses some for honor and others for dishonor. We cannot accuse Him of injustice.
Deuteronomy 32:4 – “He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he.”
Some argue that God elects based on foreseen faith:
“God chose Jacob because He knew Jacob would be spiritual, and Esau would be fleshly.”
This misunderstands Scripture. Jacob was as sinful as Esau, deceiving his brother and father, yet God’s election stood firm. Election is not based on foreseen faith; rather, foreknowledge flows from election. God first chooses unconditionally, then prepares them for their eternal destiny.
Romans 9:11–13 – “For the children being not yet born… that the purpose of God according to election might stand, not of works… as it is written, Jacob have I loved, but Esau have I hated.”
Thomas Watson writes: “It is absurd to think that anything in us could have the least influence upon our election. God does not choose us for faith, but to faith. ‘He hath chosen us, that we should be holy’ (Ephesians 1:4), not because we would be holy, but that we might be holy.”
Thomas Goodwin adds: “Moreover, as God respects no persons, so He respects no conditions upon which He gives salvation to us.”
If election were based on foreseen faith, salvation would depend on man, not God. But Scripture clearly teaches:
2 Timothy 1:9 – “…who has saved us and called us to a holy life—not because of anything we have done but because of his own purpose and grace. This grace was given us in Christ Jesus before the beginning of time.”
God is like a potter with clay: He may form one vessel for honor and another for dishonor. Reprobation is an act of God’s justice, and election is an act of grace.
Romans 11:5–7 – “Even so then at this present time also there is a remnant according to the election of grace. And if by grace, then is it no more of works… Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded.”
God called Abraham out of paganism, Moses despite his murder, and Paul despite his persecution of Christians. None deserved salvation, yet God extended His mercy to them, leaving others in just condemnation.
Arthur Pink: “The Lord hath made all things for Himself: yea, even the wicked for the day of evil… God has made the wicked that, at the end, He may demonstrate His power—showing how easily He can subdue the stoutest rebel and overthrow His mightiest enemy.” (Proverbs 16:4; Romans 9:17)
God is not the author of sin; He punishes sin righteously while showing mercy to the elect.
Psalm 145:17 – “The LORD is righteous in all his ways, and holy in all his works.”
Election is not arbitrary; it carries a holy purpose. God elects us not only to heaven but to live a holy life in this unholy world.
Ephesians 1:4 – “According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love.”
The elect are visibly different in the world, bearing the fruit of the Spirit: love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, and temperance. Though small in number, they exert a powerful spiritual influence.
2 Peter 1:10 – “Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall.”
Election motivates evangelism. We do not know the elect; therefore, the gospel must be preached to all:
2 Timothy 2:10 – “Therefore I endure all things for the elect's sake, that they also may obtain the salvation which is in Christ Jesus with eternal glory.”
John Owen: “God’s sovereignty in election is the foundation of all comfort; here alone is mercy without confusion and justice without rigour.”
Jonathan Edwards: “God’s decree is the fountain of all things, and everything that comes to pass is either directly or indirectly ordained by Him.”
Richard Sibbes: “The choice of God is an act of His good pleasure, not of ours; it is His glory, not our merit, which is the end of election.”
Election and reprobation reveal God’s glory in mercy and justice. The elect rejoice, the reprobate face the consequences of sin, and the gospel call extends to all—motivating believers to witness and live holy lives.