Impartiality and Election

Continuing a series of responses to blog articles, a commenter asked: “If God is not impartial, how can you say he creates some for heaven and others not?” I think what the commenter meant to say was, “If God is not partial…” In other words, Reformed theology teaches that God created some people for glory and others for the pit. In the words of Romans 9, He made some vessels for noble use and others for destruction. How do Reformed believers reconcile that with the idea that God is impartial? And by “impartial” here, I think the commenter means that God loves everyone the same and does not prefer one person over another.

It is true that Scripture speaks of God not approving of partiality:

• “You shall do no injustice in court. You shall not be partial to the poor or defer to the great, but in righteousness shall you judge your neighbor.” (Leviticus 19:15)
• These also are sayings of the wise. Partiality in judging is not good. (Proverbs 24:23)
• To show partiality is not good, but for a piece of bread a man will do wrong. (Proverbs 28:21)
• So Peter opened his mouth and said: “Truly I understand that God shows no partiality…” (Acts 10:34)
• For God shows no partiality. (Romans 2:11)

But what does the term mean when the biblical authors use it?

The Meaning of “Partial”

There are two phrases used in the Hebrew of these passages with reference to showing partiality: נָשָׂא פָנִים (nasa panim), which means to lift up or raise the face, and נָכַר פָנִים (nacar panim), which means to recognize or acknowledge the face. In the New Testament, the Greek word is προσωπολήμτης (prosopolemtes), and related words προσωπολημτέω (prosopolemteo), and προσωπολημψία (prosopolempsia). You notice there’s a “prosopo-” prefix in these words. This part of the word comes from the word πρόσωπον (prosopon), meaning “face.” The New Testament words appear to smush together the words used in the Greek Old Testament (LXX) to translate the Hebrew phrases: λαμβανείν πρόσωπον (lambanein prosopon), “to cast a face.”

From our little word study, you get the idea that “partiality” has the connotation of turning your face toward someone or something as opposed to someone or something else. I’m reminded of the famous blessing in Numbers 6:25, “The Lord make His face to shine upon you and be gracious toward you.” Turning one’s face, or lifting one’s face toward someone is connected with showing that person favor. This corresponds to our understanding of partiality–giving preference to one person over another.

But is that always wrong? Does God never favor one person or one people group over another? Consider the following passages:

• Deuteronomy 7:7: It was not because you were more in number than any other people that the LORD set his love on you and chose you, for you were the fewest of all peoples…
• Deuteronomy 10:15:  Yet the LORD set his heart in love on your fathers and chose their offspring after them, you above all peoples, as you are this day.
• Nehemiah 9:7: You are the LORD, the God who chose Abram and brought him out of Ur of the Chaldeans and gave him the name Abraham.
• John 15:16: You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide, so that whatever you ask the Father in my name, he may give it to you.
• Colossians 1:27: To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory.
• 2 Thessalonians 2:13: But we ought always to give thanks to God for you, brothers beloved by the Lord, because God chose you as the firstfruits to be saved, through sanctification by the Spirit and belief in the truth.

By choosing Israel, God lifted his face toward them and not toward Persia or Egypt. He made a decision, showing partiality toward one nation over another for the sake of His covenant, keeping the promise He made to their forefathers. Jesus chose his disciples out of all the people around him. The Twelve weren’t the only people in Galilee, and to select them as his closest disciples was to show grace to them that he did not show to others.

Two Types of Partiality

Doesn’t this contradict where Scripture says that God is not partial? Context is key here. There’s good partiality that God does for His glory and to fulfill His covenant and His purposes, and there’s a bad kind of partiality that God does not exercise and, in fact, condemns.

Let’s take another look at the passages cited at the beginning of this article.

Leviticus 19:5 is in the context of the law court. True justice does not show partiality to one person because they have lots of money. A rich person and a poor person who commit the same crime should face the same punishment regardless of wealth or social standing. God wants His people to apply His righteous standards to all equally, without partiality. Even within the church. If a long-time member of the church who gives generously every week is found guilty of some scandal, his standing within the church and his support of the ministry should not affect how he is treated. He should receive the same treatment as anyone else, regardless of wealth or position.

Proverbs 24:23 picks up on the same theme. Right and wrong are right and wrong regardless of who’s doing the act. Something God declares to be a sin is still a sin if it’s done by someone you like. If my favorite Bible teacher is caught in adultery, the sin isn’t diminished because of who he is. In fact, one could argue that the sin is intensified because of his influence. Nevertheless, he should not receive any lesser judgment for that violation of the marriage covenant than anyone else would receive.

Proverbs 28:21 is a warning against bribery. Even a seemingly trivial amount, such as a loaf of bread, can cause someone to show unjust partiality (see also Ezekiel 13:19). Again, the theme is acting with justice toward everyone, applying God’s righteous standards without respect to persons.

Acts 10:34 and Romans 2:11 are in the context of the gospel proclamation, and the fact that the free offer of the gospel is available to everyone. God shows no partiality toward the wealthy or the poor, slaves or free, men or women, Jew or Gentile. He has and will save people from all over the world and from every walk of life. This idea is behind 1 Timothy 2:3, which is commonly misunderstood (or misused): “This is good, and it is pleasing in the sight of God our Savior, who desires all people to be saved and to come to the knowledge of the truth.” In its context, Paul is exhorting Timothy not to leave out kings and people in high positions as he prays. The governing authorities were not known for their kind treatment of the young church, and both Paul and Timothy would have known people who suffered under their abusive rule. This would understandably cause Christians to consider these evil people unworthy of the gospel, and not plead for their salvation. However, God is impartial when it comes to who is worthy of His grace. He saved Timothy, who had the privilege of a Christian upbringing, and Paul who was a murderous persecutor of Christians.

Is Election Unjust Partiality?

Having determined that there is good and bad partiality, into which category does the doctrine of Divine Election fall? Implied in the question is the idea that if the Reformed doctrine of election falls into the “bad partiality” category, then it can’t be true. However, as we’ll see, it’s clear that:

1. Scripture teaches that God chooses some for salvation and not others.
2. Unless you believe that God saves everyone (universalism), He clearly grants salvation to some and not others.
3. God’s choice can’t be due to “bad” partiality because the basis for His choice has nothing to do with us.

The first thing to understand is that God’s election of a people for Himself does not occur in time. Election is an eternal decree that predates creation. This is what Paul means in Ephesians 1:4 when he says that God “chose us in him before the foundation of the world, that we should be holy and blameless before him.” Likewise in Romans 9:11-13, Paul speaks of Jacob and Esau saying, “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 works but because of him who calls— she was told, ‘The older will serve the younger.’ As it is written, ‘Jacob I loved, but Esau I hated.’”

God does not elect on the basis of what we do, but, as Paul continues in Ephesians 1:5-6, according to the purpose of His will to the praise of His glorious grace. He chose Jacob over Esau before either of them was born. He chose Paul before his parents knew each other. He chose each one of us before our ancestors even conceived of building a tower in Babel.

Bear in mind, being elect from eternity past does not mean we are saved before we are born. God elects us in eternity, but He brings us to salvation in time using various means. Not that He couldn’t save us whenever He wants, but He chooses to use His people, their prayers, their witness, their acts of kindness and generosity in Christ’s name, to bring those whom He has chosen to salvation. Through the church, God’s elect people hear the gospel–maybe more than once–and at some point, the Holy Spirit opens their ears to hear, their minds to understand, and their hearts to repent and believe. When Lydia heard Paul’s preaching, the Lord opened her heart to pay attention to what he was saying. She repented, believed, and was baptized (Acts 16:14-15). Lydia was saved at that moment, but she was among the elect from before the foundation of the world. God had chosen her and written her name in the Book of Life, but He used Paul at that moment in her life to bring her to a saving knowledge of Jesus.

God Chooses Some and Not Others

It is clear in Scripture that not everyone will be saved from the just wrath of God for sin. There are names that are not in the Book of Life, and those people will end up in the Lake of Fire (Revelation 20:11-15). The question is, did they disqualify themselves, or did God exclude them? If they disqualified themselves, then one could argue they were not saved despite God’s choice. If God excluded them, then He actively decided not to save them, choosing to save others instead, regardless of their opinions on the matter.

The Book of Life

“and all who dwell on earth will worship it, everyone whose name has not been written before the foundation of the world in the book of life of the Lamb who was slain.” (Revelation 13:8)

“The beast that you saw was, and is not, and is about to rise from the bottomless pit and go to destruction. And the dwellers on earth whose names have not been written in the book of life from the foundation of the world will marvel to see the beast, because it was and is not and is to come.” (Revelation 17:8)

Notice in these passages the use of the passive voice. People did not write their names in the book of life; their names were written by an unnamed writer. More than likely this is a “divine passive”–that is, it’s talking about something God does. When does God do this? “From the foundation of the world.” So the names of those who will avoid the Lake of Fire and will enjoy eternity with the Lord were written in the book by God from before the world was made. Certainly, before they were born, or had believed, or done anything that might merit their salvation.

“I Chose You”

“Yet the LORD set his heart in love on your fathers and chose their offspring after them, you above all peoples, as you are this day.” (Deuteronomy 10:15)

“For you are a people holy to the LORD your God, and the LORD has chosen you to be a people for his treasured possession, out of all the peoples who are on the face of the earth.” (Deuteronomy 14:2)

“For many are called, but few are chosen.” (Matthew 24:14)

“If you were of the world, the world would love you as its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you.” (John 15:19)

And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified. (Romans 8:30)

This selection of passages is by no means exhaustive. They are just a sampling of the numerous places the Bible makes reference to God’s choice of one person over another, or one tribe over another, or one nation over another. You might wonder at how Matthew 24:14 and Romans 8:30 fit together: If the called are justified, how can it be that not all the called are chosen? The context of Matthew 24:14 is the parable of the wedding banquet. The invitations go out to many people, but only a few are able to enter the feast. Likewise, the gospel call to repent and believe goes out to all people everywhere. But only some of those are of the elect and will be regenerated and respond with saving faith. Given that, Romans 8:30 can’t be using “called” in the same sense. Since the called will be justified and glorified, this must refer to what we call an “effectual call”–a call that results in a positive response because the person had been predestined beforehand. The call in Matthew 24:14 is rather a “general call” which goes out to all people, which will be effectual in the hearts of the regenerate, and will fall on deaf ears for the unregenerate.

The important point with Romans 8:30 is that this does not apply to all people, and at every point in the chain, predestining, calling, justifying, and glorifying, it is God who does all the work. God does this for those whom he elects and effectually calls. He does not do it for those He has not chosen.

Some Are Saved, Others Are Not

It should be clear from what we’ve already discussed that not everyone will be saved. There is a coming judgment and not everyone will enjoy the experience. Jesus told parables warning of this judgment such as “The Sheep and the Goats,” and “The Rich Man and Lazarus.” It would make a mockery of these warnings if there wasn’t anything to fear. If no one faced an eternity of weeping and gnashing of teeth, why bother with the warnings? Paul exhorted the Thessalonian church to encourage one another by reminding one another that, “God has not destined us for wrath, but to obtain salvation through our Lord Jesus Christ” (1 Thessalonians 5:9). By saying “God has not destined us for wrath,” he implies that there are those whom God has destined for wrath. This is consistent with what we see elsewhere in Scripture.

God Has Chosen Everyone, But Not Everyone Has Chosen God

This is a popular way to explain election because it means God isn’t showing partiality of any kind, and it absolves God of the charge that He sends people to hell: He wanted to save them but they didn’t want to be saved!

The problem with this explanation is that it flies in the face of everything we’ve just read. It is the clear testimony of Scripture that God is the active party in election. He chooses, and that choice results in salvation for those upon whom He bestows saving grace. Those He doesn’t choose do not receive that grace. Further, not one of the people God didn’t save wanted to be saved. The desire to be saved is a grace God bestows upon His elect when He turns their hearts of stone into hearts of flesh, puts His Spirit within them, and calls them to walk in His ways (Ezekiel 36:26-27).

It’s Not About Us

The more I study Scripture and consider Reformed theology, the more convinced I am that this is the heart of the Christian life: It’s not about us. None of it. Everything we are and do is all about God and His glory. He didn’t save us to make us happy, or to solve some existential crisis in our lives. Sure, salvation may do those things for us, but that’s not the ultimate purpose. It’s all about God getting the glory He deserves. God glorifies Himself by bestowing His grace upon some of us sinful, rebellious creatures. He also glorifies Himself by bestowing His justice on the rest of us sinful, rebellious creatures.

Many of us struggle with that idea. We want to be important. We want to be special. We want to be significant. We want God to love us because we’re so awesome. But I don’t think we really grasp the purpose of the Christian life until we realize that in ourselves we are not important. Yes, as creatures made in the image of God and, therefore, reflectors of the glory of God, every person is worthy of respect and dignity. We are all significant and special insofar as we bear the image of God. But God does not need us. The only way we gain real importance and significance is in Christ. As God’s people, we are special to Him. In Christ, we are of supreme importance such that He works all things for our good (Romans 8:28). But we love God because He first loved us. And He loved us because He desired to shower His grace upon us, not because of anything we have done, or because of who we are, but according to the purpose of His will to the praise of His glorious grace (Ephesians 1:5-6).

And not only so, but also when Rebekah had conceived children by one man, our forefather Isaac, 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 works but because of him who calls— she was told, “The older will serve the younger.” As it is written, “Jacob I loved, but Esau I hated.”

What shall we say then? Is there injustice on God’s part? By no means! For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” So then it depends not on human will or exertion, but on God, who has mercy. For the Scripture says to Pharaoh, “For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.” So then he has mercy on whomever he wills, and he hardens whomever he wills.

Romans 9:10-18 (ESV)