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Purpose of God's Election in Scripture and Theology

The purpose of God's election is a complex theological topic with various interpretations across Christian traditions. While all traditions acknowledge God's sovereign choice, they differ on the specific nature and scope of this election.

One prominent view, often associated with Reformed theology, asserts that God's election is primarily to salvation and eternal life, based solely on His sovereign will and good pleasure [1, 12]. This perspective emphasizes that individuals are chosen "in Christ" before the foundation of the world, not based on any foreseen merit or works [1, 2, 13]. The Thirty-Nine Articles of Religion (Anglican) describe predestination to life as God's "everlasting purpose" to deliver those "chosen in Christ out of mankind" to "everlasting salvation" [16]. Similarly, Augustine argued that none of the elect and predestined can perish, as God "foreknew," "predestinated," "called," "justified," and "glorified" them [15]. John Gill, one theologian, interprets election in 1 Thessalonians 1:4 as an "eternal choice of them to everlasting" life, distinct from election to office or outward means of grace [9]. Charles Hodge further clarifies that election is "to holiness," meaning that any good in a person is a fruit of election, not its cause [13].

Another perspective, often found in Methodist and Wesleyan traditions, emphasizes God's foreknowledge as central to election. Adam Clarke, a Methodist commentator, suggests that election is "according to the foreknowledge of God," meaning that God, in His original purpose, called both Jews and Gentiles indiscriminately [10]. This view often understands God's foreknowledge not as a deterministic pre-selection of individuals for salvation, but as God's prior knowledge of who will respond to His grace. While acknowledging God's sovereign choice, this interpretation typically highlights human free will and responsibility in responding to the divine call.

The Catholic tradition, as articulated by Thomas Aquinas, views predestination as presupposing election in the order of reason, and election presupposing love [14]. Aquinas explains that predestination is part of God's providence, directing things towards an end, and nothing is directed towards an end unless there is a will for that end [14]. This suggests a harmonious interplay between God's eternal plan and His loving will in the process of election.

Despite these differences, various traditions agree that election involves God's active choice and purpose [2, 3]. Scripture speaks of the election of individuals to office or privilege (e.g., Abraham, David, the apostles), the election of nations (e.g., Israel), and the election of individuals to eternal life [1, 4]. The Bible consistently presents God as the one who chooses [6, 7]. The divergence in understanding often stems from differing hermeneutical approaches to passages like Romans 9:11, which states that God's purpose according to election stands "not of works, but of him who calls" [5]. The concept of "foreknowledge" in passages like 1 Peter 1:2 also receives varied interpretations, with some understanding it as foreordination and others as simple foresight [8, 11].

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. 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”
  3. Torrey's Topical Textbook “Torrey's Topical Textbook: Salvation — Is of God -- Ps 3:8; 37:39; Jer 3:23. Is of the purpose of God -- 2Ti 1:9. Is of the appointment of God -- 1Th 5:9. God is willing to give -- 1Ti 2:4. Is by Christ -- Isa 63:9; Eph 5:23. Is by Christ alone -- Isa 45:21,22; 59:16; Ac 4:12. Announced after the fall -- Ge 3:15. Of Israel, predicted -- Isa 35:4; 45:17; Zec 9:16; Ro 11:26. Of the Gentiles, predicted -- Isa 45:22; 49:6; 52:10. Revealed in the gospel -- Eph 1:13; 2Ti 1:10. Came to the Gentiles through the fall of the Jews -- Ro 11:11. Christ The Captain of. -- Heb 2:10. The Author of. -- Heb 5:9”
  4. 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.)”
  5. Romans “For being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him who calls, -- Romans 9:11”
  6. James “Listen, my beloved brothers. Didn’t God choose those who are poor in this world to be rich in faith, and heirs of the Kingdom which he promised to those who love him? -- James 2:5”
  7. I Corinthians “I Corinthians 1:24 (BBE) — But to those of God's selection, Jews and Greeks, Christ is the power and the wisdom of God.”
  8. 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.”
  9. 1 Thessalonians (Baptist/Reformed) “John Gill on 1 Thessalonians 1:4: Knowing, brethren beloved, your election of God. Which intends not an election to an office, for this epistle is written not to the officers of the church only, but to the whole church; nor to the Gospel, the outward means of grace, since this was common to them with others, and might be known without the evidence after given; nor does it design the effectual calling, sometimes so called for this is expressed in the following verse as a fruit, effect, and evidence of the election here spoken of, which is no other than the eternal choice of, them to everlasting”
  10. 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 ”
  11. 1 Peter (Presbyterian) “Jamieson, Fausset & Brown on 1 Peter 1:2: foreknowledge--foreordaining love (Pe1 1:20), inseparable from God's foreknowledge, the origin from which, and pattern according to which, election takes place. Act 2:23, and Rom 11:2, prove "foreknowledge" to be foreordination. God's foreknowledge is not the perception of any ground of action out of Himself; still in it liberty is comprehended, and all absolute constraint debarred [ANSELM in STEIGER]. For so the Son of God was "foreknown" (so the Greek for "foreordained," Pe1 1:20) to be the sacrificial Lamb, not against, or without His will, but His ”
  12. 2 Thessalonians (Nonconformist/Puritan) “Matthew Henry on 2 Thessalonians 2:13: Here observe, I. The consolation the Thessalonians might take against the terrors of this apostasy, Th2 2:13, Th2 2:14. For they were chosen to salvation, and called to the obtaining of glory. Note, When we hear of the apostasy of many, it is matter of great comfort and joy that there is a remnant according to the election of grace which does and shall persevere; and especially we should rejoice if we have reason to hope that we are of that number. The apostle reckoned himself bound in duty to be thankful to God on this account: We are bound to give thank”
  13. CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 66: and just [u poses come from God, it is of Him, and not of us, that we seek and find his favour. Election is to Holiness. 4. Another plainly revealed fact is, that we are chosen to holiness; that we are created unto good works; in other words, that all good in us is the fruit, and, therefore, cannot by possibility be the ground of election. In Eph. i. 3-6 , the Apostle says: “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: according as He hath chosen us ”
  14. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), Of Predestination, Art. 4: Article: Whether the predestined are chosen by God? [*"Eligantur."] I answer that, Predestination presupposes election in the order of reason; and election presupposes love. The reason of this is that predestination, as stated above (Article [1]), is a part of providence. Now providence, as also prudence, is the plan existing in the intellect directing the ordering of some things towards an end; as was proved above (Question [22], Article [2]). But nothing is directed towards an end unless the will for that end alre”
  15. Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 14.--NONE OF THE ELECT AND PREDES- (part 1): TINATED CAN PERISH. Of such says the apostle, "We know that to those that love God He worketh together all things for good, to them who are called according to His purpose; because those whom He before foreknew, He also did predestinate to be conformed to the image of His Son, that He might be the first-born among many brethren. Moreover, whom He did predestinate, them He also called; and whom He called, them He also justified; and whom He justified, them He also glorified."[3] Of these no one perishes,”
  16. Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), Section 241: Predestination to Life is the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore, they which be endued with so excellent a benefit of God be called according to God's purpose by his Spirit working in due season: they through Grace obey the calling: they be justified f”
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