Chosen in eternity past—the thought is staggering. Before God spoke light into existence, before He stretched out the heavens like a curtain, before the first mountain rose from the depths or the first star flickered in the cosmos—He chose us, His elect. Before time itself began to flow, our name was known to Him. Such a concept strains against the boundaries of our finite minds. How can we even begin to process a choice made outside of time, a decision rendered before the creation of the universe itself?

Yet Scripture speaks of this profound reality with clarity and conviction. The Apostle Paul, writing to the Ephesians, declares: “For he chose us in him before the creation of the world to be holy and blameless in his sight” (Ephesians 1:4). This is no isolated statement, but a truth woven throughout the fabric of Scripture, appearing again in passages like 2 Timothy 1:9, which speaks of God’s purpose and grace “given us in Christ Jesus before the beginning of time.”

 

CHOSEN IN ETERNITY PAST: THE BIBLICAL FOUNDATION

The doctrine of divine election is a cornerstone of the Bible’s teaching on salvation. In addition to the clear declaration in Ephesians, we find this truth echoed in Romans 8:29-30, where Paul outlines the golden chain of redemption: “For those God foreknew he also predestined to be conformed to the image of his Son… And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified.”

The phrase “before the foundation of the world” carries profound theological weight. It places God’s choosing of His people entirely outside the realm of created time and space. This emphasises election flows from God’s eternal decree rather than from any temporal conditions or human decisions. This timing is crucial—it tells us salvation originates not in human choice but in divine purpose.

 

UNDERSTANDING GOD’S SOVEREIGN CHOICE

In Reformed theology, God’s election is understood as unconditional—meaning it does not rest on any foreseen faith, works, or decisions of the chosen ones. This stands in contrast to conditional election, which suggests God chooses based on foreknown human choices. The Reformed view emphasises that salvation is entirely of grace, flowing from God’s sovereign good pleasure rather than human merit or decision.

This understanding stems from passages like Romans 9:11-13, which speaks of God’s choice of Jacob over Esau “before the twins were born or had done anything good or bad— in order that God’s purpose in election might stand.” The emphasis falls squarely on divine initiative rather than human response.

 

THE ORDER OF DIVINE DECREES

When Reformed theologians discuss God’s eternal decrees, they often address the logical order of His decisions about creation, the fall, and salvation. This discussion is called “lapsarianism,” from the Latin word “lapsus” meaning “fall.”

The key question is this: When God planned salvation, did He first decide to choose some for salvation and then permit the fall (supralapsarianism, meaning “before the fall”)? Or, did He first decree to permit the fall and then choose some from fallen humanity for salvation (infralapsarianism, meaning “after the fall”)?

Think of it this way: Did God first say “I will save some” and then “I will allow the fall”? Or did He first say “I will allow the fall” and then “I will save some from the fallen”?

Both views agree God made these decisions in eternity past—prior to creation. Both affirm God’s choice wasn’t based on anything we would do. The difference lies purely in the logical ordering of God’s thoughts, not their timing.

This connects to what theologians call the covenant of redemption—the eternal agreement between Father, Son, and Holy Spirit. The Father chose a people, the Son agreed to die for them, and the Spirit promised to apply salvation to them. This divine planning occurred in perfect unity before time began.

 

IMPLICATIONS FOR HUMAN RESPONSIBILITY

The doctrine of divine election often raises important questions about human responsibility and the nature of evangelism. Let’s examine how these concepts interact with God’s sovereign choice.

• Relationship between divine sovereignty and human responsibility: Scripture presents both God’s sovereignty and human responsibility as simultaneously true, without contradiction. While God sovereignly chooses His elect, we make real choices and bear genuine moral responsibility for our actions. This mystery, sometimes called an antinomy, is exemplified in passages like Acts 2:23, where both God’s predetermined plan and human responsibility for Christ’s crucifixion are affirmed.
• How election relates to evangelism and missions: God’s sovereign election doesn’t negate the necessity of evangelism—instead, it provides its surest foundation. We evangelise because God has His elect in every nation, and He has ordained that they come to faith through the preaching of the gospel. The doctrine of election gives us confidence our evangelistic efforts will bear fruit, as demonstrated in Acts 18:9-10 where God encouraged Paul by telling him He had many people in Corinth.
• Addressing fatalism: Election differs fundamentally from fatalism, which suggests events unfold mechanically without purpose. God’s election is personal, purposeful, and accomplished through means—including human decision-making and action. His sovereignty doesn’t turn us into robots but rather guarantees His chosen ones will, indeed, freely come to Christ.

 

THE PURPOSE OF ELECTION

Understanding why God chose to save some before time began helps us grasp the ultimate aim of this doctrine and its practical implications for our lives.

• God’s glory is the ultimate purpose: The Westminster Shorter Catechism reminds us man’s chief end is to glorify God and enjoy Him forever. Election serves this purpose by displaying God’s mercy, justice, and sovereign grace in salvation. Every aspect of election—from its eternal nature to its unmerited character—points to God’s glory as its highest aim.
• Election within God’s broader redemptive plan: Election isn’t an isolated doctrine but part of God’s comprehensive plan to redeem a people for Himself. This plan encompasses creation, fall, redemption, and consummation, with election serving as the foundation that guarantees its success. God’s choosing of a people ensures that Christ’s work will accomplish its intended purpose.
• Connection to Christ’s atonement: Election and Christ’s atonement are inseparably linked in God’s redemptive plan. Those whom the Father chose, the Son died to save—making His death not just potentially effective but actually securing the salvation of the elect. This connection ensures Christ’s sacrifice achieves its intended purpose with perfect precision.
• The concept of particular redemption: Also known as “limited atonement” or “definite atonement,” this doctrine teaches Christ’s death actually secured salvation for the elect rather than merely making salvation possible for all. Christ’s death perfectly accomplished what it was intended to do: save those whom the Father had given Him, as expressed in John 17:9.

 

CHOSEN IN ETERNITY PAST: PRACTICAL APPLICATIONS

Far from being merely theoretical, the doctrine of election provides deep pastoral comfort and practical implications for Christian living. It offers unshakeable assurance of salvation—if our salvation originates in God’s eternal choice, it cannot be lost through our failings. This truth should produce both humility and gratitude, as we recognise our salvation stems entirely from God’s grace rather than our own merit.

Moreover, election provides powerful motivation for holiness and good works. We were chosen specifically “to be holy and blameless in his sight” (Ephesians 1:4). Our election is not just to salvation from punishment, but to a life of progressive sanctification and growing conformity to Christ’s image.

 

CONCLUSION: CHOSEN IN ETERNITY PAST

The doctrine that God chose us before the foundation of the world is one of the most profound and humbling truths in all of Scripture. While we cannot fully comprehend its depths, we can rejoice in its reality. This eternal choice of God reminds us that salvation is entirely of grace, secured by divine purpose, and aimed at God’s glory. It calls us to worship, humble gratitude, and a life of growing holiness as we marvel at the God who loved us before time began.

 

CHOSEN IN ETERNITY PAST—RELATED FAQs

Does election mean some people want to be saved but can’t be? No. Everyone who genuinely desires salvation in Christ will be saved. The very desire for salvation is evidence of God’s work in a person’s heart. Jesus promised, “Whoever comes to me I will never cast out” (John 6:37).

• How can I know if I’m elect? Scripture points to faith in Christ as the evidence of election. If you trust in Christ for salvation and see the Spirit’s fruit in your life, these are signs of election. We look forward to confirm our calling and election, not backward to try to peek into God’s eternal decrees.
• If God has already chosen, why do we pray for the lost? Prayer is one of God’s ordained means for accomplishing His purposes. We pray because God commands us to and because He uses our prayers as part of His plan to bring His elect to salvation. Prayer doesn’t inform God but aligns us with His purposes.

Does election eliminate the need for personal holiness? Quite the opposite. Election includes being chosen for holiness: “He chose us in him before the foundation of the world, that we should be holy and blameless before him” (Ephesians 1:4). Election provides motivation for holiness, not an excuse for sin.

• How does election affect corporate worship? Understanding election should deepen our worship, as we realize salvation stems entirely from God’s grace. It fosters both humility and joy in corporate worship, as we celebrate with others whom God has sovereignly drawn to Himself.
• What about children of believers—are they automatically elect? While children of believers receive special covenant privileges and promises (1 Corinthians 7:14), election itself is God’s sovereign choice. However, we can trust God’s goodness and pray confidently for our children while raising them in the nurture and admonition of the Lord.

How should election influence our view of other Christians who disagree with this doctrine? We should approach such disagreements with humility and grace, recognizing that many sincere believers throughout church history have wrestled with these truths. Election should unite, not divide, as we celebrate God’s saving grace together.

• Does belief in election lead to spiritual pride? Properly understood, election should produce the opposite of pride. Since election is entirely of God’s grace and not based on anything in us, it leaves no room for boasting. Any pride about being elect fundamentally misunderstands the doctrine.
• How does election relate to assurance of salvation? Election strengthens assurance because it grounds our salvation in God’s unchangeable purpose rather than our fluctuating feelings or performance. However, we gain this assurance through growing in faith and holiness, not through direct knowledge of our election.

If God chose some for salvation, did He actively choose others for damnation? Reformed theologians have traditionally distinguished between “election” (God’s active choice of some for salvation) and “reprobation” (God’s passing over of others, leaving them in the sin they have freely chosen). While both flow from God’s sovereignty, they differ in important ways that preserve both divine justice and human responsibility.

 

CHOSEN IN ETERNITY PAST—OUR RELATED POSTS

• Why Does God Show Grace to Some Sinners and Send Others to Hell?
• Unveiling Reprobation: Does Scripture Truly Teach This Difficult Doctrine?
• Why Does God Choose Some and Not Others for Salvation?