What is the Doctrine of Election?
The Doctrines of Grace: How God Saves Sinners—Start to Finish (#1)
Deuteronomy 7:1–3, 6–9, 11; 2 Timothy 1:9; Canons of Dort 1.7
You really can’t read the Bible and avoid the doctrine of election. From Isaac and Jacob to “not all Israel is Israel,” Scripture speaks plainly: it is God who chooses to save.
In this opening sermon on the doctrines of grace, Dr. Daniel Hyde gives eight short biblical answers to the question, “What does it mean that God elects?” God chose before the foundation of the world, by sheer grace, according to his free good pleasure, in Christ, a definite number, out of fallen humanity, to be saved, to the praise of his mercy and grace. Rather than leading us into cold speculation, election leads us to glorify God for his grace, to believe in Christ—the mirror of our election—to seek God’s will for our lives, and to tell somebody about Christ.
Introduction
Beloved, you really can’t read the Bible and avoid the doctrine of election.
I honestly don’t remember the last time I preached directly on election—maybe you do, maybe you’ve got sermon notes somewhere—but it’s been a while. And in a sense, that’s fine, because the only reason we tend to have lengthy discussions about election is because of controversy. Otherwise, we simply want to be simple—speaking what the Bible speaks.
But Scripture speaks plainly: it is God who chooses to save some and not others. You see it in Ephesians 1. You see it all through the Old Testament. If you tried to remove election from the Bible, you’d have no Old Testament left—and even if you kept the words on the page, the Old Testament wouldn’t make sense.
From Genesis onward, God choseIsaac, not Ishmael—the line of promise. God choseJacob, not Esau—again the line of promise, the line through whom he would save.
And then God separated his people out—even geographically. He set Israel apart in Goshen, separated from the Egyptians, because Israel belonged to him as his chosen people.
Now, does that mean every Israelite was saved? No. In the wilderness some did not believe. And that’s the principle Paul explains in Romans 9: “not all Israel is Israel.” Within the nation, God chooses some and not others.
You see that pattern everywhere: God chose Israel, not the nations. You see it across Joshua, Judges, Samuel, Kings, Chronicles; you hear it in the prophets. Even when Israel goes into exile—like we’ve been hearing in our morning Old Testament readings from Jeremiah and now Lamentations—not all believe. Some do. There’s a remnant of grace. Many embrace the Lord. But behind it all is this: God has separated out for himself some and not others.
The entire story of Israel is premised on the fact that God chose Father Abraham out of an idolatrous family. It is God who chooses. It is God who saves.
Sometimes we use the broader word predestination—and that can refer to God’s overarching providence over all things. But tonight, we’re focusing on something specific: election unto salvation—election unto grace—election unto eternal glory.
Theme
And we’re not going to spend our time speculating about the non-elect, or chasing rabbit trails. We want to ask a simple question:
What does it mean that God elects?
The answer is right here in Scripture and summarized well in the Canons of Dort. I’m going to give you eight short points so we can grasp what the Bible says and respond the way the Bible teaches us to respond.
Before the Foundation of the World
First: When did God elect? Paul tells us plainly: before the foundation of the world.
Kids, what does that phrase mean—“before the foundation of the world”? It means: before creation. Before Genesis 1:1.
Genesis begins: “In the beginning, God created the heavens and the earth.” And Paul says: before that beginning—before the foundation was laid—he chose us in Christ.
And this is not just Ephesians 1. Turn briefly to 2 Timothy 1:9. Paul encourages Timothy not to be ashamed of the gospel, not to be ashamed of Paul’s chains, but to share in suffering for the gospel by the power of God. Then he says this about God:
God saved us and called us to a holy calling—not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began.
So in Ephesians 1 Paul is speaking about before creation—before Genesis 1:1. And in 2 Timothy 1 he’s speaking about before human history—before the ages began. In other words, election unto salvation is an eternalwork of God.
Now, as creatures, we can’t really grasp what “before” creation was like—before we existed, before time itself. And if we try to push beyond what Scripture says, we can get pulled into speculation. So we keep it simple and biblical:
Before creation. Before time. From eternity—God chose us unto salvation.
That’s the when.
By Sheer Grace
Second: Why did God elect? Scripture answers: by sheer grace.
Kids, why did God choose Jacob and not Esau? They were twins. They struggled in the womb. But why Jacob and not Esau?
By grace. That’s right.
Listen to Romans 9. Speaking of Rebecca’s children, Paul says:
“Though they were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of worksbutbecause of him who calls…”
They hadn’t done anything—good or bad. So the reason wasn’t in them. It wasn’t in their future. It was not because of works—which means it is of grace.
And Paul makes that contrast very plain later. In Romans 11 he says there is a remnant “chosen by grace.” And then he adds: if it’s by grace, it’s no longer by works—otherwise grace would no longer be grace.
That’s the point: if God chose Jacob because he foresaw Jacob would be a better man, a holier man, a more “fit vessel,” then election would be based on works—something in Jacob. But Scripture says the opposite: election is by grace.
And you see the same logic in Deuteronomy 7. God tells Israel, through Moses, why he chose them. He says it wasn’t because they were more numerous than the nations. It wasn’t because they were impressive. He says, in essence: I chose you because I loved you.
That’s all he says. Not because of something in Israel, or something God foresaw Israel would do. He chose because he loved.
So: why did God choose Jacob and not Esau? Why does God choose anyone? The biblical answer is: by sheer grace.
According to God’s Free Good Pleasure
Third: election is according to the free good pleasure of his will.
Look again at Ephesians 1: “He predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will” (v. 5). And verse 11: “having been predestined according to the purpose of him who works all things according to the counsel of his will.”
Paul emphasizes God’s will, God’s counsel, God’s determination—not ours. And that will is free. It isn’t compelled by us. It isn’t conditioned upon us.
Sometimes you hear the illustration that God is like a commentator watching the Rose Parade—he sees the beginning and the end at the same time. And the idea is: God looks down the corridor of time and sees who will choose him, and on that basis he then chooses them.
But that makes God’s choice dependent on ours. It makes his will contingent on the creature. It makes election a reaction.
Scripture won’t let us say that. God’s will is free. Nothing makes him do this. Election is “according to the purpose of his will”—his free good pleasure.
So why me and not another? Scripture doesn’t say: because you were wiser, or softer, or more spiritual, or more likely. Scripture says: according to his free good pleasure.
In Christ
Fourth: God chooses us in Christ.
Ephesians 1:4—“He chose us in him”—in Christ.
This is crucial because it guards us from thinking of election as something capricious, random, or arbitrary—as if God were juggling names in heaven, like a Powerball lottery machine, and the balls just land where they land.
No. God doesn’t choose like that.
God always chooses in Christ—in view of Christ—through Christ. That means election is not meant to be contemplated as a bare decree detached from Jesus. You’re not meant to think about election as an abstract idea severed from the Savior.
Many writers have said: Christ is like a mirror. Look into him. Look at him. If you look at Christ, you see grace. You see mercy. You see God’s heart toward sinners.
But if you try to think about election outside of Christ, it can become like being trapped in a corn maze you can’t get out of—no exit, no escape. Or like a labyrinth where you just spin into speculation and anxiety.
So we keep election where Scripture keeps it: in Christ.
In Christ alone, God chooses.
A Definite Number
Fifth: election is of a definite number—definite persons.
God didn’t simply choose “a vague group” in the abstract. He chose Abraham—out of an idolatrous family. Joshua tells us Abraham’s household served other gods. Yet God chose him specifically.
Then from Abraham he chose Isaac. Then Jacob. And later, even within the nation, “not all Israel is Israel.” God chooses definite people.
You see it in Romans 9: Jacob, not Esau. You see it in the New Testament: God chose Saul—Paul—out of all those classmates at Gamaliel’s school. He chose him to be the apostle to the Gentiles.
This matters because some will say, “God elected the class: all who will believe are elect.” And yes—everyone who believes is elect. But the deeper question is: did God, from eternity, choose particular persons?
And the answer from Scripture is: yes. God chooses definite people.
Out of Fallen Humanity
Sixth: God chooses a definite number out of fallen humanity.
Election is always “in view” of the fallen human race. That is, God didn’t look at an innocent humanity and pick the best. He looked upon a fallen race—undeserving, guilty, corrupted, unable—and from that mass of fallen humanity he chose to save.
That’s what makes grace grace.
You don’t deserve salvation. I don’t deserve salvation. None of us deserve it. That’s the whole point. Grace isn’t wages. Grace isn’t earned. Grace isn’t deserved. It’s mercy.
And it’s not even based on foreseen faith, foreseen repentance, foreseen anything in you. God chooses out of fallen humanity—purely by grace—according to his good pleasure.
So if you ask, “Why did he choose me and not him?” or “Why me and not her?” the Bible does not invite you to find some superiority in yourself.
It says: the good pleasure of God.
There’s nothing in you that makes you more worthy than your brother, your sister, your cousin, your neighbor. Nothing that makes you more fit, more deserving, more electable.
It’s out of a fallen race—by grace.
To Be Saved
Seventh: God elects us to be saved.
That may seem obvious, but it needs to be said clearly: election isn’t an empty choosing. It’s choosing unto salvation—unto blessing—unto redemption.
Ephesians 1:3 says God has blessed us in Christ with every spiritual blessing in the heavenly places. And then Paul explains: to be chosen in Christ before the foundation of the world is to have those spiritual blessings.
What are those blessings?
Adoption into God’s family.
Redemption through Christ.
The forgiveness of our trespasses, according to the riches of his grace that he lavished upon us.
An inheritance in Christ.
The Holy Spirit as a guarantee—a down payment—until we possess the inheritance fully.
Election is God’s gracious purpose to rescue sinners—to bring them into Christ—to forgive—to adopt—to seal—to keep—to glorify.
And that’s exactly what 2 Timothy 1:9 says: God saved us and called us—not because of our works but because of his purpose and grace in Christ before the ages began.
Election aims at salvation. God chooses in order to save.
To the Praise of His Mercy and Grace
Eighth: God does all this to the praise of his mercy and grace.
Paul repeats this refrain in Ephesians 1: “to the praise of his glorious grace.” God’s saving purpose magnifies his glory—especially the glory of his grace.
And as Romans 9 says, God’s dealings with humanity display his glory: one vessel for honor, one for dishonor—God’s justice and God’s mercy—so that his glory is known.
But for the believer, the sweet note is this: election is not meant to leave you cold, proud, or speculative. It is meant to make you worship.
To the praise of his mercy! To the praise of his grace!
Conclusion
So what does this mean for us tonight? Let me bring it home with a few simple applications.
Glorify God for his grace
When you hear election in the Bible, it should lead you to glorify God for his grace. Have you considered lately his grace toward you—an undeserving sinner? You don’t deserve it. But he loved you. And he chose you.
Believe in Christ
And when you hear election, don’t speculate beyond Scripture. God gives us a glimpse behind the scenes, but he doesn’t invite us into endless analysis. Look to Christ. Christ is the mirror of your election. Believe in him. If you believe in Christ and become a Christian, you can be assured: he chose you long before you ever believed.
Seek God’s will for your life
Paul connects predestination with holiness: chosen to be holy and blameless, predestined for adoption. Election isn’t an excuse for spiritual laziness. It’s a call to live as God’s children.
Do you love God? Do you want to love him? Are you trying to love your neighbor? That desire—those beginnings of obedience—are fruits of grace, fruits that fit with election’s purpose.
Tell somebody about Christ
And finally: because God chooses, tell somebody about Christ.
Election should never end in silence. You don’t evangelize in spite of election—you evangelize because election is true. You witness because election is true. You preach because election is true.
You don’t know whom the Lord will call. So don’t act like nobody is elect—act like everybody might be. Speak the gospel. Trust the Spirit to give new life, to create faith, to bring sinners to Christ, and to teach them to glorify God for his grace.
It’s amazing that God uses you and me—weak instruments—as the means by which he brings his saving purpose into someone’s life.
So glorify God for his grace. Believe in Christ. Seek God’s will. Tell someone about Christ—because God is the one who chooses unto salvation.
Let’s give God thanks. Amen.