By
Nick Bibile
Part 1
We have spent the last two months studying the fallen nature of man. Today, we move to the next step: understanding salvation itself. If man is fallen, he is an enemy of God, dead in sin, blinded by Satan, enslaved to his sinful desires, incapable of understanding spiritual things, and utterly corrupt. Scripture declares, “There is none righteous, no, not one” (Rom. 3:10), and “all have sinned and come short of the glory of God” (Rom. 3:23). Every human is under God’s judgment and on the path to eternal destruction. The question arises: how then can salvation be attained? The answer is in God’s election. God chooses some to be saved—this is called Election—and it is entirely a matter of His grace. Before we explore this doctrine, let us reflect on how deep our fallen state is.
We live in an age of technological advancement, rapid communication, and high standards of living. Yet spiritually, darkness prevails. Mega churches, mass crusades, Christian radio, TV, and countless organizations are abundant. One would expect society to improve as more people profess Christ, but sadly, the world grows worse. The news tells the story of moral decay, sin, and spiritual apathy.
Where is the root of the problem? Many churches, even those identifying as conservative, evangelical, and Bible-believing, have fallen into theological ignorance, embracing semi-Pelagian or Arminian ideas. The early Reformers restored Scripture to the common man and taught the doctrines of grace, emphasizing God’s sovereignty in salvation. Later, these doctrines became known as “Calvinism.” Today, however, many modern evangelicals regard Calvinism as dangerous or heretical.
Historically, Pelagius, a British monk who denied original sin and unconditional election, was condemned as a heretic in 412 AD. The Council of Ephesus (431 AD) reaffirmed this judgment. Augustine defended the truth, teaching that humans, being born in sin, cannot save themselves. Apart from divine grace, no one can seek God or obey Him. Humanity, represented in Adam, fell into total corruption, binding our wills to sin. Only God’s free grace, bestowed on His elect, brings salvation.
During the Protestant Reformation, Martin Luther emphasized justification by faith, restoring the foundational truth that salvation is by God’s mercy, not human effort. John Calvin, building on Augustine, developed a systematic theology of God’s sovereignty, grace, and election. The truth spread across Europe, reaching the Pilgrims in America.
In the early 17th century, Jacobus Arminius challenged this truth, asserting that human free will determined election. The resulting controversy culminated in the Synod of Dort (1618–1619), where the church rejected Arminianism and affirmed the five points of Calvinism. Jonathan Edwards later described revival during the Great Awakening as “a surprising work of God,” entirely dependent on divine freedom. In contrast, Charles Finney (1792–1875) promoted human effort in revival, denying original sin and distorting the gospel into an emotional, man-centered experience.
As modern Christians, we inherit this legacy: a mixture of truth and error. To restore the gospel to its biblical purity, we must understand election.
What is election? The Greek word ekloge means “to choose, pick out, elect.” God selects some people from among many. Election is not based on human merit, effort, or foresight but solely on the good pleasure of God.
Charles Spurgeon said:
“I do not hesitate to say, that next to the doctrine of the crucifixion and the resurrection of our blessed Lord, no doctrine had such prominence in the early Christian church as the doctrine of the election of grace.”
Many churches today acknowledge election in theory but reject unconditional election, centering it on human choice. The difference is clear: Arminian election is man-centered, while biblical election is God-centered. Both cannot be true.
Some pastors avoid election, claiming it is controversial, fearing division in the church. But Scripture commands:
“Wherefore the rather, brethren, give diligence to make your calling and election sure” (2 Pet. 1:10).
Election is inseparable from the gospel. To neglect it is to preach a man-centered gospel, not the true message of God’s grace.
Arminians claim God chooses those He foresees will believe. Scripture, however, teaches unconditional election: God’s choice is not conditioned on human action, including faith. Faith itself is a gift (Rom. 12:3; Eph. 2:8). If salvation depended on human will, grace would be limited, God’s mercy compromised, and His sovereignty denied.
The Bible declares:
Ephesians 1:4–11
“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; having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will; to the praise of the glory of his grace… having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself… in whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will.”
Puritan Thomas Watson explained:
“It is absurd to think that anything in us could have the least influence upon our election. Some say that God did foresee that such persons would believe, and therefore did choose them; whereas God does not choose us for faith, but to faith.”
Thomas Goodwin affirmed:
“Moreover, as God respects no persons, so He respects no conditions upon which He gives salvation to us.”
Francis Turretin wrote:
“The orthodox maintain that the good pleasure alone (of God) has place and think that no other cause can either be given or rightly sought [for election].”
William Ames concluded:
“The good pleasure of God is an act of the divine will freely and effectively determining all things.”
Election glorifies God, humbles man, and demonstrates His mercy. Scripture repeatedly reminds us:
1 Corinthians 1:26–29
“For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called; but God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: that no flesh should glory in his presence.”
Spurgeon reflected:
“I know nothing, nothing again, that is more humbling for us than this doctrine of election… ‘God hath from the beginning chosen you unto salvation,’ I was lost in its lustre… Lord, I am nothing, I am less than nothing. Why me? Why me?”
Indeed, the doctrine of election brings true humility. It lifts sinners from darkness, doom, and death into God’s glorious grace. It is the praise of His mercy, not human merit.