Ron Cosby
At times, men mingle the three kinds of divine election. Mixing them together results in confusion. In the discussion of divine election, Paul has laid bare critical distinctions between three kinds of divine election (Rom. 9–11). He begins with instructing his readers concerning Israel’s unique role as God’s adopted or elected nation (Rom. 9:4). He follows through with information concerning the selection of individuals chosen for divine purposes (Rom. 9:11). Finally, Paul introduces the “election of grace” (Rom. 11:5). Let us explore what God has to say.
The Unconditional Adoption of Israel
Did God arbitrarily select the children of Abraham to be His people? Yes. Paul, in Romans 9:4, declares, “Who are Israelites, whose is the adoption.” This adoption signifies God’s deliberate choice of Israel as His people, a theme rooted in Deuteronomy 7:6-8, “For thou art a holy people unto Jehovah thy God; Jehovah thy God hath chosen thee, Israel, to be a people for His own possession, above all the peoples that are upon the face of the earth.” Israel’s election was unconditional. Jehovah did not choose Israel because they were more in number, nor was it because they were a mighty or wealthy nation. He chose them because He was faithful to keep the oath which He swore unto the fathers, Abraham, Isaac, Jacob.
Before the coming of the Christ, they could not refuse their role as God’s chosen nation, destined to bring forth the Messiah, through whom all the families of the earth shall be blessed (Gen. 12:3). Paul lists eight advantages of Israel’s election in Romans 9:4-5. One privilege was adoption. Adoptive parents embody an important concept in view of Israel’s unique selection. They are known to tell their adopted children, “We chose you.” That is precisely what Paul conveys in the phrase, “whose is the adoption.” God selected the Jews. God elected them. God chose them. He adopted them. They were special to Him. This special relationship ceased at the destruction of Jerusalem in 70 AD. Israel’s election was unconditional.
Election of Human Agents
Did God arbitrarily select specific people to execute necessary appointed tasks? Yes. Beyond Israel’s unconditional national election, God decreed special human agents for specific tasks. He selected both good and bad individuals to advance His eternal plan. Examples include Pharaoh, whom God endured to display His power (Ex. 7-14); Jeremiah, called as a prophet (Jer. 1:5); Paul, appointed as an apostle (Acts 9:15); and Jesus, the chosen Messiah (Isa. 42:1). Unlike Israel’s irrevocable election, these individuals could refuse their assignment. Judas did (John 17:12). Esther illustrates that selection was conditional, tied to her willingness:
For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place; but thou and thy father’s house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this? (Esth 4:14).
The fact that the man of God said, “If thou altogether holdest thy peace,” demonstrates that she had the capability and free will to choose whether to act or remain silent.
With some individuals commissioned by God, their election did not require them to change for the selected job. Yet they were offered the opportunity to cease their destructive path. However, by their own volition, they chose to continue in rebellion against God. All God had to do with these individuals was to remain longsuffering toward the kind of life they chose to live.
The inclusion of Romans 9:22-23 reinforces the claim that God exercised patience toward those who persisted in rebellion, such as Pharaoh. The phrase “God endured with much longsuffering vessels of wrath fitted unto destruction” highlights how God tolerated individuals whose choices led them toward ruin, allowing them to serve a role within His greater plan. God did not make Pharaoh hardhearted; rather, seeing the marvelous works performed by Moses hardened the heart of the arrogant ruler. God used this stubbornness to manifest divine power. This suggests that God can use even human defiance to fulfill a greater purpose, such as revealing divine authority, justice, or mercy.
Whether a person was part of the “elected” nation of Israel or chosen as a prophet, it did not guarantee personal salvation. Salvation is separate from these roles and purposes.
Election of Grace
Did God arbitrarily, before the world began, in His sovereignty, redeem certain individuals without any conditions whatsoever? No. What exactly is “election of grace”? Paul introduces God’s “election of grace,” wording recorded only in Romans 11:5: “Even so then at this present time also there is a remnant according to the election of grace.” Neither the intent behind the nation’s election nor the choosing of human agents for divine purposes determined the personal salvation of those selected. All who are saved are the elect.
They are the elect by being “in Christ,” a blessing Paul claims for all in Christ in Ephesians 1:3-5. Verse 3 declares that “all spiritual blessings are in Christ.” He further makes it clear that adoption and selection are spiritual blessings. Therefore, to enjoy these blessings, one must be in Christ. Clearly then, this election is conditional.
Within the context of Romans 11, Paul further enjoins an additional requirement. Election is contingent upon an obedient faith (Rom. 10:9–10, 13–15; 6:3–4). Think about this: If God states that there are conditions—which He does, as seen in Romans 10—and at the same time supernaturally infuses the recipient with the mindset and actions necessary to fulfill His prescribed conditions, then the requirement ceases to be a true demand. The supplied fulfill shows the demand is no more than a shallow subterfuge.
Know this: the conditions hold true, but the notion of supernatural infusion is mere subterfuge, stemming from human imagination. Since the election of grace depends on being in Christ as an obedient believer, salvation of an individual is neither an arbitrary selection by God—as is falsely charged against Him—nor one based on faith alone, without personal effort.
Paul’s Compassion and Christ’s Supremacy
Paul’s deep sorrow for his fellow Jews, despite their persecution of him, mirrors Christ’s compassion (Rom. 9:2-3; Luke 23:34). His inspired words, affirmed by the Holy Spirit (Rom. 9:1), underscore the truth of God’s election.
Conclusion
God’s election encompasses Israel’s unconditional adoption, the conditional selection of human agents for divine tasks, and the conditional election of the redeemed. Israel’s role, fulfilled through the Messiah, highlights God’s faithfulness to His promises. Finally, Paul proclaims Christ’s supremacy in Romans 9:5, “who is over all, God blessed forever,” inviting us to enjoy His majestic eternal plan of the election of grace.
