Election in the book of Ephesians

Following my examination of predestination and election in Romans, specifically chapters 8-9, I felt that it was necessary to look at the book of Ephesians, another important book regarding predestination in the NT. 

Ephesians 1:3-5 reads:

"Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will,"

Calvinists are quick to use verses 3-5 in support of unconditional election and predestination of individuals from eternity past. God "chose us" in Jesus "before the foundation of the world". Paul then repeats himself for emphasis that God "predestined us". Clearly, no matter how mysterious it still remains to believers the truth of predestination cannot be denied. I do not want people to misunderstand me that when I question the Calvinist doctrine of unconditional election, I am not questioning the reality of predestination. Rather the opposite, I affirm predestination by seeking to evaluate the Calvinist doctrine against the very passages of Scripture that speak of predestination. The first thing to consider when trying to understand the nature of election in Ephesians is the context within which Paul is writing. The letter of Ephesians was written to a predominantly gentile church. Ephesus was a pagan city famous throughout Asia Minor for its temple to Artemis (Acts 19). But gentiles were now members of the New Covenant made through Jesus` death and resurrection, having broken down the barrier between Jew and gentile, as Paul says later in his letter (2:11-15). The issue of God`s acceptance of gentiles is an important consideration when trying to understand Paul`s teaching on predestination and election.

The second thing to consider in the debate between individual versus corporate election is how Paul addresses the Church at Ephesus:

"Paul, an apostle of Christ Jesus by the will of God,To the saints who are in Ephesus, and are faithful in Christ Jesus:" Ephesians 1:1

Paul does not address the Church as the elect in Christ. Paul wrote to the saints who were faithful in Christ Jesus. This touches upon the doctrine of the Perseverance of the Saints as Calvinists would argue that one still needs to have faith and produce the fruit of faith and sanctification in one`s life to prove election. Nevertheless, Paul`s address is significant to my thinking. To be faithful implies active, on-going faith. Thus Paul is writing to those Christians in Ephesus who are faithful to Jesus. It is to these Christians that Paul says in verses 3-5 that they were chosen and predestined. So it is logical to conclude that faith is an important requisite of election - but the real question is, is faith a prerequisite of election? Interestingly, in every letter written to an individual in the NT the title "elect" is never used, with the exception of 2 John. But even then, Bible commentators believe John is referring not to an individual woman, whom he calls the elect lady (2 John 1:1) but to the church. Reasons for interpreting this greeting as metaphorical include the fact that the Greek word for Church is feminine and the Church in the NT is referred to as the bride of Christ. So even the only apparent reference to an elected individual is debatable. In Luke chapter 1, Luke refers to Theophilus his patron as "excellent Theophilus" (Luke 1:3). Paul greets Timothy and Titus as his "true children in the faith" (1 Tim 1:2, 2 Tim 1:2, Titus 1:4) and Philemon as his "beloved brother and fellow worker" (Philemon 1:1). So the NT never explicitly identifies a single person as elect unto eternal life. Jesus chose the 12 disciples, Paul was later chosen to be an apostle to the gentiles, Peter was chosen by Christ to build His church upon, Timothy was chosen to appoint elders in the churches, John was chosen to receive the book of Revelation. But all these examples of "election" were for specific purposes and not simply a matter of being chosen for eternal life. Calvinism tends to reduce examples of election (Abraham, Moses, Pharaoh etc.)  to a dichotomy between heaven and hell.　This is an oversimplification of the nature of election in the Bible in my view. 

Going back to the question of whether faith is a prerequisite for election we must consider the nature of election. Calvinists believe that election means that we are predestined from eternity past to inherit eternal life or damnation. It is by the sovereign will of God and therefore one cannot lose their salvation if they have been elected to eternal life. But if this is what Paul meant (under the inspiration of the Holy Spirit) in verses 3-5, then this would contradict what Jesus revealed to John in the book of Revelation:

"But I have this against you, that you have abandoned the love you had at first. Remember therefore from where you have fallen; repent, and do the works you did at first. If not, I will come to you and remove your lampstand from its place, unless you repent. Yet this you have: you hate the works ofthe Nicolaitans, which I also hate. He who has an ear, let him hear what the Spirit says to the churches. To the one who conquers I will grant to eat of the tree of life, which is in the paradise of God.’" Revelation 2:4-7

These are the very words of Jesus spoken to John (Revelation 1:1). Jesus is speaking to the Church at Ephesus directly in chapter 2:1 so there can be no ambiguity as to who Jesus` audience is. Jesus says He will remove their lampstand from its place if they do not repent. In chapter 1:20 Jesus identifies the lampstands as the churches. So Jesus is giving a clear warning to the Church in Ephesus that they could very well be removed and not inherit eternal life if they do not repent. The real threat of loss of salvation is made clear from verse 7 in which Jesus says the one who "conquers" will be granted permission to eat of the tree of life. So Jesus` words about "removing your lampstand" could not refer to some lesser punishment. 

This means either Calvinism`s interpretations of Paul in the book of Ephesians are wrong or Paul and Jesus contradict one another. But Scripture cannot contradict itself so therefore by deduction the Calvinist doctrine of unconditional election must be wrong.

So how do we interpret Paul`s words then in Ephesians 1:3-5? I think the clue lies later in 3:3-6:

"how the mystery was made known to me by revelation, as I have written briefly. When you read this, you can perceive my insight into the mystery of Christ, which was not made known to the sons of men in other generations as it has now been revealed to his holy apostles and prophets by the Spirit. This mystery is that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel." 

Paul speaks here in chapter 3 of a previously hidden mystery of Christ that has now been revealed to him by the Holy Spirit. This mystery relates to the gentiles being fellow heirs with Israel and partakers of the promise in Christ Jesus through the Gospel. "Through the Gospel" is the condition of becoming fellow heirs. The Gospel necessitates repentance of sin and faith in Jesus as saviour. So when Paul speaks of God choosing us (Eph. 1:3) and predestining us (Eph. 1:5) I believe he is speaking of the mystery of Christ mentioned in 3:3-4. Paul is speaking to those Ephesians who through faith in Christ have entered into covenant relationship with God, a relationship made possible through the Cross which God predestined before the foundation of the world. All the blessings connected with election described in Ephesians 1 are in Jesus. We have been blessed with every spiritual blessing in the heavenly realms in Christ (1:3), and God predestined us for adoption as sons through Christ (1:5). God`s eternal plan was to incorporate gentiles into His covenant made at Calvary. Paul is affirming the gentile Christians acceptance by God. Election of the gentiles was predetermined. But the view is not individual, unconditional election. Election is dependent on faith:

"In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory." Ephesians 1:13-14

"And believed" is the condition of receiving the Holy Spirit, who is the guarantee of our inheritance (eternal life). Paul says the Gospel is their salvation (from damnation). If individual, unconditional election were true then ultimately the person`s salvation is not in the Gospel but in their election, although the Gospel is the means of salvation. But means notwithstanding if you are elected to eternal life you will inevitably believe the Gospel. So election is the root cause of your salvation. This runs contrary to what Paul teaches here in Ephesians. 

"For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast." Ephesians 2:8-9

This verse is hotly contested by Calvinists and Arminians. Calvinists claim faith is included with grace as a gift from God, which God grants the elect. Arminians/Non-Calvinists claim salvation is the gift referred to and not faith specifically. But what is clear is that Paul says it is through faith that we have been saved. No-one can enter heaven or experience eternal life without first believing the Gospel and putting their faith in Jesus as their only saviour. Therefore, while I do not pretend to fully understand election or predestination and I do not deny God knows us all personally and individually (Matt 10:30, Psalm 139, Philippians 4:3); nevertheless I do not see individual, unconditional election here in the book of Ephesians. Once again I think the Calvinist doctrine of unconditional election applies eisegesis and not proper exegesis to the key texts relating to election and predestination. 

Total Depravity and Unconditional Election a study in Romans

Upon reflection of my previous blogs that dealt with the Calvinist doctrines of Total Depravity and Limited Atonement, I feel it is necessary, due to the many overlapping areas, to now look at perhaps the most distinctive Calvinist doctrine that of Unconditional Election. As Calvinists resort so often to using Romans 8-9 in support of Unconditional Election I have decided to focus this entire blog on the book of Romans with reference both to Total Depravity and Unconditional Election.

Total Depravity:

The opening few chapters are often used by Calvinists in support of Total Depravity.

As it is written:“There is no one righteous, not even one; there is no one who understands; there is no one who seeks God.  All have turned away they have together become worthless; there is no one who does good, not even one." “Their throats are open graves; their tongues practice deceit.” “The poison of vipers is on their lips.”  “Their mouths are full of cursing and bitterness.” “Their feet are swift to shed blood; ruin and misery mark their ways, and the way of peace they do not know.” “There is no fear of God before their eyes.” Romans 3:11-18

Calvinists make much of verses 11, 12 and 18 of chapter 3. Taken in isolation the verses do indeed present an unequivocal argument for Total Depravity as understood in Calvinism. Conversely, it is important to put all these verses in context to understand how Paul is using them. Paul is quoting from the OT as part of a broader argument, which began in chapter 1. In chapter 1 Paul begins his argument that both Jew and Greek are saved by faith alone. In his introduction to the letter he writes:

"I am obligated both to Greeks and non-Greeks, both to the wise and the foolish. That is why I am so eager to preach the gospel also to you who are in Rome.  For I am not ashamed of the gospel, because it is the power of God that brings salvation to everyone who believes: first to the Jew, then to the Gentile. For in the gospel the righteousness of God is revealed—a righteousness that is by faith from first to last, just as it is written: “The righteous will live by faith.” Romans 1:14-17

Paul is establishing in the introduction to his letter to the church in Rome that as an apostle of Jesus Christ he is called to preach the Gospel to both Jews and Gentiles and this Gospel is the same for all people. The one Gospel brings salvation to everyone who believes (v.16) and through faith in the same Gospel everyone is made righteous (v.17). Paul then begins his argument addressing first the Gentile members of the Church of Rome and then the Jewish members.

Paul starts by establishing the guilt of the fallen gentile world so as to silence any excuses, which gentile hearers may have had regarding ignorance of God`s Law being foreigners to God`s old covenant with Israel.

The wrath of God is being revealed from heaven against all the godlessness and wickedness of people, who suppress the truth by their wickedness, since what may be known about God is plain to them, because God has made it plain to them. For since the creation of the world God’s invisible qualities—his eternal power and divine nature—have been clearly seen, being understood from what has been made, so that people are without excuse. Romans 1:18-20

Through their sinfulness the gentile world suppressed the truth about God. Here Paul is teaching that though the gentiles were not privileged to receive the specific revelation of God that came through the OT as covenant members of Israel, nevertheless they still received (as all mankind did and still does) the general revelation of God through His creation. Therefore the gentile world is without excuse and is held accountable for their sin by God.

Due to mankind`s suppression of the truth, which Paul says God has made plain to us, God then judged mankind and gave us over to our sin (v.24).

"Therefore God gave them over in the sinful desires of their hearts to sexual impurity for the degrading of their bodies with one another. They exchanged the truth about God for a lie, and worshiped and served created things rather than the Creator..." Romans 1:24-25

This is a very profound statement and one which I think bears very heavily on our understanding of the doctrine of Total Depravity. Here Paul is teaching that the depravity evident in the gentile world was in effect part of God`s judgement over them. Due to their hardness of heart and the futileness of their ways caused by the suppression of the truth, God gave them over to depravity as an act of judgement and allowed their minds to become darkened exchanging the truth for a lie.

Therefore, how then can the Calvinist doctrine of Total Depravity be true if mankind`s depravity is in part a judgement from God for sin and not wholly our natural inclination from birth? Could the gentile world have prevented God`s judgement over them in giving them over to depraved minds? If they are without excuse then yes they could have. If they had not suppressed the truth about God then the gentile world need not have necessarily been judged by God in such a manner as to give them over to their godlessness and idolatry, which was the root cause of their corrupted and defiled immorality.

But, despite such theorizing the reality is that mankind fell into sin and therefore no one has an excuse. We are all sinners and deserve the Just penalty our sin deserves. That penalty Paul identifies in v.32 where he says:

"Although they know God’s righteous decree that those who do such things deserve death, they not only continue to do these very things but also approve of those who practice them." Romans 1:32

Here again is another reference and use of death in connection to sin. Once again, death is the penalty of sin not the state of sin (see Eph. 2:1). Sin carries with it the death penalty.

This brings us back to the debate over Romans 3:11-18. Having established that the gentile world is without excuse despite not being members of the old covenant alongside Israel, Paul now turns to the Jewish members of the Church at Rome. Paul begins his address to the Jewish members in chapter 2:

"Now you, if you call yourself a Jew; if you rely on the law and boast in God; if you know his will and approve of what is superior because you are instructed by the law..." Romans 2:17-18

The fact that Paul begins his address to the Jewish members in this way provides the immediate context for chapter 3:11-18. Here Paul is speaking of any misguided Jewish notion that the Law justifies and acquits the believer. Having finished his discourse on the wickedness and righteous judgement of God against the gentiles, Paul moves on to dismantling false hope in the Law as a means of salvation.

"Circumcision has value if you observe the law, but if you break the law, you have become as though you had not been circumcised. So then, if those who are not circumcised keep the law’s requirements, will they not be regarded as though they were circumcised? The one who is not circumcised physically and yet obeys the law will condemn you who, even though you have the written code and circumcision, are a lawbreaker." Romans 2:25-27

Paul quickly dispels any self-righteousness the Jewish members may have been harboring. Circumcision was a sign of the OT covenant God made with Israel. It was an external sign of a Jews birth right not only to the nation of Israel but to the Mosaic covenant. Yet here Paul says as soon as you break the law it is as if you are uncircumcised. To be uncircumcised meant to be excluded from the covenant of God and thus outside the promises of God for salvation. Paul`s whole train of argument is to prove that just because the Jews had the Law doesn`t make them more righteous or worthy of salvation than the gentiles who did not have the Law. In fact Paul goes so far as to say if a gentile obeys the Law then they are as one circumcised in the flesh. Once more this verse is of particular importance to our understanding of sin and Total Depravity. How could any one fulfill the Law`s requirements if our natural inclination was always disobedience towards God?

So we come to chapter 3:11-18. Paul opens this section by asking the rhetorical question, do the Jews have any advantage (v.9) to which he immediately answers not at all (v.9). Paul then quotes from the Old Testament, from the Psalms and Isaiah to support his argument with Scripture. Verse 11 is taken from Psalm 14, which opens in verse 1 with:

"The fool says in his heart, “There is no God.” They are corrupt, their deeds are vile; there is no one who does good." Psalm 14:1

The Psalmist David is speaking of the foolish. He is speaking of evildoers (v.4) who are against the righteous (v.5). David`s reference to the righteous in v.5 shows that not every single human being was an evildoer. So why does Paul quote Psalm 14 here in Romans 3? Well in verse 15 Paul also quotes from Isaiah 59:7

"Their feet rush into sin; they are swift to shed innocent blood.They pursue evil schemes; acts of violence mark their ways." 

In chapter 59 Isaiah is speaking of Israel. Isaiah says that it is Israel`s sins that have separated them from God (v.2) and are the reason that justice is far from them (v.9). So Paul is using two OT quotes, one referring to the godless and the foolish representing the gentile world and one referring to Israel`s apostasy and sin. In this way Paul is excluding any righteousness on the part of human beings to earn salvation. Neither the gentiles who have suppressed their knowledge of the truth or the Jews who have broken God`s Law and been unfaithful to their covenant with God can earn their salvation. Salvation is by faith alone in the grace of God revealed in Jesus Christ.

The whole thrust of Paul`s argument in chapter 3 is not to prove that mankind is incapable of responding to the Gospel without the `effectual calling`and  irresistible grace of God due to our Total Depravity. No where does Paul make an argument in chapters 1-3 that mankind cannot respond to the Gospel because of Total Depravity. Rather Paul is arguing that no-one can earn their salvation and everyone is without excuse, Jew and Gentile alike, before the Judgement of God. This conclusion is further supported by chapter 4 in which Paul goes on to use the case study of Abraham as the patriarch not just of the Jews but of all those who have faith (ch. 4: 2-3, 9, 11).

Unconditional Election: 

Election refers to God’s choosing whom to save. It is unconditional in that there is no condition man must meet before God chooses to save him. Man is dead in trespasses and sins. So there is no condition he can meet before God chooses to save him from his deadness.
We are not saying that final salvation is unconditional. It is not. We must meet the condition of faith in Christ in order to inherit eternal life. But faith is not a condition for election. Just the reverse. Election is a condition for faith. It is because God chose us before the foundation of the world that he purchases our redemption at the cross and quickens us with irresistible grace and brings us to faith. desiringgod.org

Unconditional Election is arguably the most distinctive doctrine of Calvinism. The emphasis placed upon election and predestination is clear both from Calvin`s teachings as well as the fact that Unconditional Election forms the U in TULIP, Calvinism`s 5 doctrines of Grace. It is also the doctrine of Unconditional Election that has created the most passionate and adverse reactions to Calvinism by non-Calvinists.

There are key passages in the book of Romans that Calvinists use to support their doctrine despite its unpopularity among the wider evangelical community. Therefore, a study of those passages is necessary to determine whether Calvinism`s doctrine of Unconditional Election is accurate.

"And we know that in all things God works for the good of those who love him, who have been called according to his purpose. For those God foreknew he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers and sisters. And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified." Romans 8:28-30

Here the language of election and selection is unambiguous and unmistakable. I do not deny that election is Biblical. There is no getting around these verses. Conversely, it is not the language but rather the nature of election that is less clear.

Is Paul`s purpose in verses 28-30 to establish a water-tight doctrine of predestination and election? Is this section on predestination meant to be a definitive argument for the truth and wider implications of election? Or are these verses part of a longer argument of a different focus? I would argue it is the latter and not the former.

After Paul`s treatise of mankind`s sinful nature and inability to save itself from chapters 1-3, Paul moves on to providing the solution to mankind`s malignant cancer of sin namely salvation through faith in Jesus Christ alone in chapters 4-5; first examining the example of Abraham the patriarch of faith and then the gift of salvation through Jesus Christ (5:15, 18, 21). Having established that salvation is a gift of the grace of God received by faith in Jesus Christ, Paul then turns to the matters of Christian living in light of God`s grace in chapters 6-8. Paul addresses the issue of the extent of Christian liberty, commanding the Christians in Rome not to use God`s grace as an excuse to sin and live licentiously (6:11, 15). Then in chapter 7 Paul deals with the relationship of the Christian to the Law, arguing that Christians are no longer subject to the Law as a means of producing righteous for the purpose of the Law was always to convict of sin in order to point to the need for the saviour Jesus (7:4, 6, 7, 13).

Paul begins chapter 8 by affirming that there is no condemnation for those in Christ Jesus (8:1). Paul explains Christ has done what the Law could not; justify us before God the Father (8:2-4). Paul concludes his argument that Christians should use their Christian liberty to honour and glorify God and not fall into the errors of hyper grace or legalism by telling the Romans that they have an obligation to live according to the Spirit and not the flesh (8:12-13). But despite our salvation and justification we have not yet been made perfect. Christians do still sin. So Paul moves on in verses 28-30 to assure the Church at Rome that despite our present imperfection, we are still saved in God`s eyes and will one day be made perfect.

Paul is using the fact that the Church is predestined by God to bring strength and comforts the Church at Rome for he goes on to say in verse 31:

"What, then, shall we say in response to these things? If God is for us, who can be against us?"

That is Paul`s purpose in speaking of predestination and election, not to create a doctrine of predestination but to reassure the Church of Rome in their salvation. This is further evident from Paul`s use of the Greek word for predestined “prohorizō”. Prohorizō is used only six times in the NT (Acts 4:28, Romans 8:29, 30, 1 Corinthians 2:7 and Ephesians 1:5, 11).

Of interest to our discussion here is Paul`s use of the word in 1 Corinthians 2:7

"No, we declare God’s wisdom, a mystery that has been hidden and that God destined for our glory before time began." 

Paul says here that God`s wisdom in connection to election and predestination is a mystery that has been hidden from us. If God`s wisdom in election is a mystery then how can we form absolute doctrines on predestination? Calvinism is guilty of claiming to know the mind of God relating to a matter of His wisdom that God has not fully revealed to us. Yes predestination is true. But Calvinism`s pronouncements about predestination go beyond what the Bible actually means to teach about it. Paul is using the truth of predestination to reassure and strengthen the Church at Rome not to teach an absolute doctrine of double predestination or meticulous determinism.

Having stated that all Christians are secure in their salvation having been chosen by God Paul then goes on to lament over Israel (9:1). Israel were currently in a state of apostasy even though they were God`s chosen people.

It is from Chapter 9 of Romans that Calvinists claim God individually elects everyone who will go to Heaven. Evidence for this belief in individual unconditional election comes from verses 10-13:

"Not only that, but Rebekah’s children were conceived at the same time by our father Isaac. Yet, before the twins were born or had done anything good or bad—in order that God’s purpose in election might stand: not by works but by him who calls—she was told, “The older will serve the younger. ”Just as it is written: “Jacob I loved, but Esau I hated.”  

Much is made of the fact that Jacob and Esau are identified individually as the example of God`s sovereign unconditional election. Jacob was chosen and Esau was not. Jacob was the younger brother, who came out of Rebekah`s womb after Esau. In ancient times the first born son was the heir and had the birth right to inheritance. Naturally speaking then, Esau should have received the inheritance of being God`s chosen descendant to build the nation of Israel in the line of Abraham his grandfather and Isaac his father. But that was not God`s plan and counter to the cultural paradigm of that age Jacob was to inherit the patriarchal calling. Thus Calvinists conclude election is both individual and unconditional.

However, Paul is once more quoting the OT in his argument regarding Israel`s current situation. Paul first quotes from Genesis 25:23

" The Lord said to her, “Two nations are in your womb and two peoples from within you will be separated one people will be stronger than the other, and the older will serve the younger.”

In their lifetimes Esau did not serve Jacob. In fact Jacob returned from living in his father-in-law`s country back to Canaan in a humble state of repentance for deceiving his brother and stealing his birth right (Genesis 33:8-11). Therefore Paul cannot be quoting Genesis 25:23 as to mean that individually Esau as the older brother served Jacob the younger. Paul would be misquoting Scripture should he be arguing for individual election. Genesis 25:23 clearly states that two nations were in Rebekah`s womb. Thus the view of election in Genesis 25:23 is corporate and not individual. This is confirmed by the second OT quotation Paul uses from Malachi:

“I have loved you,” says the Lord. “But you ask, ‘How have you loved us?’“Was not Esau Jacob’s brother?” declares the Lord. “Yet I have loved Jacob, but Esau I have hated, and I have turned his hill country into a wasteland and left his inheritance to the desert jackals.” Malachi 1:2-3

Malachi is speaking to Israel – “But you ask, `How have you loved us? ` God is professing His love for His people Israel, yet the ungrateful Israel questions God`s love. God proves His love by reminding Israel that God chose them over Edom. Malachi goes on to speak of the nation of Edom:

"Edom may say, “Though we have been crushed, we will rebuild the ruins.”But this is what the Lord Almighty says: “They may build, but I will demolish. They will be called the Wicked Land, a people always under the wrath of the Lord." Malachi 1:4-5

As patriarchal head over the two nations, Israel and Edom were often referred to simply as Jacob and Esau. Yes, God individually chose Jacob to begin with but what was the purpose of his election? Was it for salvation or eternal life? No (at least not primarily), the purpose of Jacob`s election was as father of the nation of Israel. Jacob was chosen over Esau as Isaac was chosen over Ishmael. Genesis does not record the fate of Esau and whether or not he went to heaven. We should not draw false conclusions that because Esau was not elected by God as the father of Israel that he automatically was damned to hell.  The election spoken of in Genesis was not about salvation but rather God`s covenant to Abraham to make him the father of a great nation and from whose line the messiah would come (Abraham`s seed). 

Calvinists take these verses out of context when they insist that verses 10-13 teach individual unconditional election unto salvation. Rather Paul`s argument is that not everyone who is a physical descendant of Jacob by race is of the true Israel. There has always been a remnant within apostate Israel who was the true Israel. Just as Ishmael was a physical descendant of Abraham but not Abraham`s successor to the covenant, and just as Esau was Isaac`s physical descendant but not successor to the covenant so too not everyone born Jewish is a member of the true Israel.

Further evidence to support the fact that Paul does not have the individual salvation or damnation of every single human being in mind when writing here in Romans is found in chapter 11:

"Again I ask: Did they stumble so as to fall beyond recovery? Not at all! Rather, because of their transgression, salvation has come to the Gentiles to make Israel envious. But if their transgression means riches for the world, and  their loss means riches for the Gentiles, how much greater riches will their full inclusion bring!" Romans 11:11-12

 And:

"If some of the branches have been broken off, and you, though a wild olive shoot, have been grafted in among the others and now share in the nourishing sap from the olive root, do not consider yourself to be superior to those other branches. If you do, consider this: You do not support the root, but the root supports you. You will say then, “Branches were broken off so that I could be grafted in.” Granted. But they were broken off because of unbelief, and you stand by faith. Do not be arrogant, but tremble. For if God did not spare the natural branches, he will not spare you either." Romans 11:17-21

Paul is warning the gentile believers in the Church at Rome that they should not be arrogant in their attitude towards Israel. Paul warns that even those gentile members could be severed from the covenant and all the more so because they were not originally God`s chosen people (v.21). The gentile believers are referred to as wild olive shoots not natural olive shoots as the people of Israel are described. In light of chapter 11 how can Paul be speaking of individual unconditional election in chapter 9? Paul warns the gentiles that they too could forfeit their election (11.21) and the reason they are elect is because of their faith (11:20). Paul`s warning here goes against Calvinists, such as Piper, who believe faith is given by God because of election. Paul`s argument is the complete reverse: faith is the condition of election.

Calvinists often point to verses 33 & 34 of chapter 11 to defend their doctrine of Unconditional Election:

"Oh, the depth of the riches of the wisdom and knowledge of God! How unsearchable his judgments, and his paths beyond tracing out! “Who has known the mind of the Lord? Or who has been his counselor?” Romans 11:33-34

Calvinists claim that though the doctrine of Unconditional Election is unpopular it is Biblical and therefore any question of it is futile because God`s ways are higher than our ways. The implicit admonishment is to question the doctrine of Unconditional Election is to question God Himself. Calvinists fall back on simple faith that God`s ways are higher than our ways so even if it is a difficult doctrine they believe it. But Calvinists miss the point here.

Rather than leave the nature of predestination and election to the mind of God they insist on being able to know and understand it. Calvinism goes so far as to teach that God individually elects or damns every single human being from eternity past:

"By predestination we mean the eternal decree of God, by which he determined with himself whatever he wished to happen with regard to every man. All are not created on equal terms, but some are preordained to eternal life, others to eternal damnation; and, accordingly, as each has been created for one or other of these ends, we say that he has been predestinated to life or to death." Calvin

Although Calvin spoke of the mystery of election and the purpose in God veiling His reasons of election in order to produce humility and reverence of God. Nevertheless, Calvin spoke in absolute terms of double predestination. I believe Calvin goes beyond the revelation of God through the Bible on this matter and is speaking of things which he does not know for certain. Calvinists need to apply Paul`s doxology in Romans 11 to their own doctrinal statements regarding unconditional election and be humble enough to admit that the doctrine of Unconditional Election might go beyond what Scripture teaches in places.