Calvinism’s doctrine of
Unconditional Election posits that God’s choice is independent of human action, implying humans lack agency in their salvation. However, the Bible repeatedly emphasizes human responsibility in responding to God’s grace.
John 3:16: “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.” This verse clearly conditions eternal life on individual belief.
Acts 16:31: “Believe on the Lord Jesus Christ, and you will be saved.” This directive underscores the necessity of human choice in salvation.
God’s Desire for All to Be Saved
Calvinism asserts that God decrees some to salvation and others to reprobation. This is problematic when measured against verses that show God’s universal salvific will:
1 Tim 2:4: “[God] desires all men to be saved and to come to the knowledge of the truth.”
2 Peter 3:9: “[God is] not willing that any should perish but that all should come to repentance.”
Foreknowledge vs. Predestination
Calvinists often argue that God’s foreknowledge necessitates predestination, but the Bible presents foreknowledge as God’s knowing in advance who will choose Him, not causing them to believe:
Rom 8:29: “For whom He foreknew, He also predestined to be conformed to the image of His Son.” The sequence suggests that predestination follows foreknowledge.
1 Pet 1:2: “…elect according to the foreknowledge of God the Father.” Election is grounded in foreknowledge, not arbitrary decree.
Universal Offer of Salvation
The NT teaches that the gospel is offered to all, not only to a predetermined group of elect individuals:
Mt 11:28: “Come to Me, all you who labor and are heavy laden, and I will give you rest.”
Rev 22:17: “Whoever desires, let him take the water of life freely.”
God’s Justice & Impartiality
Calvinism’s concept of unconditional election raises questions about God’s justice & impartiality:
Acts 10:34-35: “God shows no partiality. But in every nation whoever fears Him and works righteousness is accepted by Him.”
Ezek 18:23: “Do I have any pleasure at all that the wicked should die? … and not that he should turn from his ways and live?”
The Role of Grace
While Calvinism emphasizes irresistible grace (that God’s grace cannot be resisted by the elect), Scripture illustrates that grace can be resisted:
Acts 7:51: “You stiff-necked and uncircumcised in heart and ears! You always resist the Holy Spirit.”
Mt 23:37: “O Jerusalem, Jerusalem… How often I wanted to gather your children together… but you were not willing!”
The scriptural problems with Calvinism’s interpretation of salvation center on the denial of human agency and the misrepresentation of God’s character as impartial and loving. The biblical narrative consistently portrays salvation as a cooperative process: God initiates through grace, and humans respond through faith. This balance ensures that God’s sovereignty and human responsibility are harmonized, honoring the scriptural testimony that God foreknows who will choose Him, and based on this knowledge, He elects them for eternal life.
Cornelius and those of his household are a good example. Acts 10:1-6 "There was a certain man in Caesarea called Cornelius, a centurion of the band called the Italian
band,
2a devout
man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway.
3He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius.
4And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God.
5And now send men to Joppa, and call for
one Simon, whose surname is Peter:
6He lodgeth with one Simon a tanner, whose house is by the sea side: he shall tell thee what thou oughtest to do."
Cornelius, a Roman centurion, is described as devout & God-fearing, indicating his reverence for the God of Israel despite being a Gentile. This term "God-fearing" was often used for Gentiles who worshiped the God of Israel but had not fully converted to Judaism. His entire household shared in this devotion, suggesting his influence & leadership in spiritual matters. This reflects the biblical principle of household faith seen in other scriptures, such as
Joshua 24:15, where Joshua declares, "As for me & my house, we will serve the Lord." Cornelius's faith prefigures the inclusion of Gentiles into the early Christian church, fulfilling prophecies like
Isaiah 49:6, which speaks of salvation reaching the ends of the earth.
Caesarea was a significant city in Judea, serving as a Roman administrative center. It was a place where Jews & Gentiles interacted, making it a fitting setting for the unfolding of God's plan to include Gentiles in the early church.
Acts 10:2 paints Cornelius as a model Gentile seeker.
“The fear of the LORD is the beginning of knowledge” (
Prov 1:7); Cornelius has begun well & is about to receive fuller revelation.
Psalm 128:1 promises blessing to “everyone who fears the LORD.” Cornelius’s FORTHCOMING vision AND salvation demonstrate that blessing.
Paul addresses “you who fear God” in a synagogue (
Acts 13:26), showing that such God-fearers were already gathering with Jews in worship, primed for the gospel. God responds by opening the door of salvation to Cornelius & to all Gentiles through the gospel of Jesus Christ, proving that wholehearted seekers do find Him & that authentic faith expresses itself in both righteousness & compassion.
The word for "devout" is not the same as that used in
Acts 2:5;
Acts 8:2, and
Luke 2:25 & appears to be used by St. Luke, as again in
Acts 10:7, for the special type of devotion that belonged to Gentile converts to Judaism. The phrase "those that feared God" is employed distinctly for this class in
Acts 10:22;
Acts 10:35 & again in
Acts 13:16;
Acts 13:26. There is a special significance in the addition "with all his house." The centurion was not satisfied with having found a higher truth for himself, but sought to impart it to the soldiers & slaves, possibly to those nearer & dearer to him, who came under his influence (Comp.
Acts 10:7.)
The key question to be answered is: was Cornelius saved prior to Peter's preaching of the gospel (simply because he was devout & feared the God of Israel & prayed & gave alms) or was he saved after Peter preached the good news, the gospel of SALVATION? He was save AFTER the preaching of the gospel. How do we know this? Scripture tells us the truth.
Acts 10:17-22 Now while Peter DOUBTED IN HIMSELF what this vision which he had seen should mean, behold, the men which were sent from Cornelius had made inquiry for Simon's house & stood before the gate,
18 & called & asked whether Simon, which was surnamed Peter, were lodged there.
19While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee.
20Arise therefore, & get thee down & go with them, DOUBTING NOTHING; FOR I HAVE SENT THEM.
21Then Peter went down to the men which were sent unto him from Cornelius & said, Behold, I am he whom ye seek: what
is THE CAUSE wherefore ye are come?
22And they said, Cornelius the centurion, a just man & one that feareth God & of good report AMONG ALL THE NATION OF THE JEWS, was warned from God by an holy angel to send for thee into his house, & TO HEAR WORDS OF THEE.
