Predestination and Divine Justice: A Scriptural Refutation of Unconditional Election
Abstract
This article challenges the doctrine of unconditional predestination as articulated in post-Augustinian and Reformed theology, which asserts that God has decreed from eternity the salvation of some and the reprobation of others. By re-centering the theological conversation on the person and teachings of Jesus Christ, the prophetic voice of the Old Testament, and the apostolic instruction of the original disciples, this study argues that divine election in Scripture is never presented as arbitrary or irresistible. Instead, Scripture affirms God's universal salvific will, human freedom, and moral responsibility. The doctrine of predestination, when interpreted apart from God's justice, mercy, and revealed will in Christ, is a distortion of the gospel and incompatible with the nature of God as presented in the entirety of the biblical canon.
I. Introduction: The Crisis of Divine Character in the Doctrine of Predestination
Predestination—particularly in its Augustinian, Calvinist, and supralapsarian forms—has long been a source of theological division. At the heart of the doctrine lies a view of God's sovereignty that elevates divine will over all other attributes, including justice, love, and mercy. According to this view, God has eternally and immutably decreed who will be saved and who will be damned, apart from any foreseen faith, repentance, or human cooperation. This view, often labeled unconditional election, stands in tension with the consistent scriptural witness that affirms God's impartiality, universal invitation to salvation, and the real possibility of human response or rejection.
This article contends that such deterministic theology, while drawn from selective interpretations of Paul, contradicts the teachings of Jesus Christ, the law and the prophets, and the apostolic witness of the Eleven. It also violates the moral intelligibility of divine judgment and redefines grace into a coercive force rather than an unearned yet freely accepted gift.
II. The Limited Scope of the Word “Predestination” in Scripture
The Greek term proorizō (προορίζω), meaning "to predetermine" or "to foreordain," occurs only six times in the New Testament, and always within the Pauline corpus: Romans 8:29–30; Romans 9:23; 1 Corinthians 2:7; Ephesians 1:5, 11. There are no occurrences of the term in the Gospels, Acts (aside from Paul’s own usage), or the general epistles of Peter, James, John, or Jude.
Even within Paul's usage, the concept is linked directly to foreknowledge (prognōsis, πρόγνωσις), as in Romans 8:29: “For whom He foreknew, He also predestined to be conformed to the image of His Son.” Foreknowledge, in this context, does not imply mechanical determinism but an omniscient anticipation of those who would respond to grace freely. The emphasis is on conformity to Christ—not arbitrary election to salvation irrespective of faith or obedience.
Furthermore, in Romans 11:20–23, Paul undercuts deterministic readings when he states that Israel’s branches were broken off due to unbelief and could be grafted in again through faith. The conditional nature of election—“if they do not continue in unbelief”—demonstrates that divine inclusion is responsive, not static or fated.
III. The Teachings of Jesus Christ: Universality of the Gospel Call
Jesus Christ, as the incarnate Logos and perfect image of the Father (John 1:14; Hebrews 1:3), must be the hermeneutical center of all theological reflection. Jesus' teachings reject any notion of fixed, pre-temporal reprobation or irresistible grace. Instead, He constantly presents salvation as a response to God’s call that each person is free to accept or reject.
- “Come to Me, all you who labor and are heavy laden, and I will give you rest” (Matthew 11:28)
- “Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me” (Mark 8:34)
- “If anyone thirsts, let him come to Me and drink” (John 7:37)
- “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life” (John 3:16)
- “And I, if I am lifted up from the earth, will draw all peoples to Myself” (John 12:32)
The repetition of universal language—“all,” “whoever,” “anyone”—directly challenges any doctrine that restricts God’s grace to a select few. These are not mere rhetorical flourishes; they reveal the divine intent. The universality of the call is consistent with the character of God as revealed by Jesus: impartial, compassionate, and desiring the salvation of all.
The parables of the kingdom (Matthew 13, 22, 25) further demonstrate that entry into the kingdom is open to many, yet contingent upon readiness, obedience, and faith. In the Parable of the Sower, four types of soil receive the same seed, yet only one produces lasting fruit. The difference lies not in divine decree, but in human response.
IV. The Prophetic Witness and Covenantal Freedom
The Hebrew Scriptures provide foundational testimony against the idea of irreversible, predetermined fate. The prophets consistently affirm that God calls all people to repentance and gives real choices with real consequences.
- “I have set before you life and death, blessing and cursing; therefore choose life” (Deuteronomy 30:19)
- “Turn, turn from your evil ways! For why should you die, O house of Israel?” (Ezekiel 33:11)
- “Seek the Lord while He may be found, call upon Him while He is near” (Isaiah 55:6)
These appeals would be nonsensical if God's audience lacked the capacity to respond freely. The entire structure of covenant theology—blessings for obedience and curses for rebellion—presupposes moral agency and rejects the fatalism of predestination. Even Nineveh, a Gentile city, is spared upon repentance, showing that God’s will is not fixed in wrath but open to mercy (Jonah 3:10).
The nature of God as slow to anger, abundant in mercy, and not willing that any should perish (cf. Psalm 86:15; 2 Peter 3:9) is foundational to the Old Testament. To deny this universal mercy is to deny the consistency of God's character across redemptive history.
V. The Apostolic Witness of the Eleven
Beyond Paul, the apostolic epistles affirm God’s impartial offer of salvation and the necessity of human response:
- Peter: “God shows no partiality. But in every nation whoever fears Him and works righteousness is accepted by Him” (Acts 10:34–35).
- “The Lord is… not willing that any should perish but that all should come to repentance” (2 Peter 3:9).
- James: “Each one is tempted when he is drawn away by his own desires… Then, when desire has conceived, it gives birth to sin” (James 1:14–15). This shows personal moral responsibility.
- John: “Whoever believes that Jesus is the Christ is born of God” (1 John 5:1).
- “If we confess our sins, He is faithful and just to forgive us” (1 John 1:9).
- “Whoever desires, let him take the water of life freely” (Revelation 22:17).
The repeated emphasis on whoever, everyone, any, and all undermines the Calvinistic notion of limited atonement and particular grace. The apostles who walked with Jesus never once taught unconditional election. They continued His message of personal repentance, faith, and obedience.
