Several passages in the Bible seem to indicate that God chooses who will have eternal salvation.  If this is true, then it raises the question as to whether God is truly fair or just.  Such a doctrine would also raise the question as to the necessity of efforts by Christians to evangelize, since there would be reason to conclude that God could – and would – find some other way to save those whom He chose to have eternal salvation. 

Let’s consider what is stated in some of the biblical passages to which we have alluded.  [Note:  When we quote Scripture in this article, we use the wording in the New King James Version of the Bible.]

Matthew 20:16b and 22:14

In both of these passages, Jesus Christ states, in reference to the kingdom of heaven, “For many are called, but few [are] chosen.”  However, with regard to Matthew 20:16b, this clause is omitted from at least several of the newer translations of the Bible, because there is uncertainty as to whether or not it was included in the earliest manuscripts. 

As for Matthew 22:14, a footnote in the New International Version (NIV) of the Bible provides the following comments:  “God invites ‘many’ (perhaps ‘all’ in view of the Semitic usage of ‘many’) to be part of his kingdom, but only a ‘few’ are chosen by him.  This does not mean that God chooses arbitrarily.  The invitation must be accepted. . . .”  (The prior verses in Matthew 22, which pertain to the parable of the wedding feast, support this viewpoint.)  In other words, this passage indicates that God chooses (i.e., saves) only those whose life demonstrates that they have sincerely committed themselves in response to His invitation to have eternal salvation. 

Romans 8:28-30

In this passage, Paul says, in reference to God,

[W]e know that all things work together for good to those who love God, to those who are called according to His purpose.  For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren.  Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified.

The passage does not state that God predetermines who will become a Christian – it states only that those “whom He foreknew” are “predestined to be conformed to the image of His Son.”  This implies that God knows who will live their life in accordance with the example set by Christ.  The first sentence in the passage suggests that these people are those who love God and, for that reason, He calls them to accomplish His purpose.

Ephesians 1:4-5

Paul, in reference to God, asserts in his letter to the Christians in the church at Ephesus,

He chose us in Him [Jesus Christ] before the foundation of the world, that we should be holy and without blame before Him in love, having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will. . . .

The statement that God “chose us in Him” to be “holy and without blame” indicates that God wants everyone who is “in” Jesus Christ (i.e., those who have genuinely trusted in Him) to live a righteous life.  Other biblical passages tell us that Christians can live a righteous (albeit, not perfect) life by allowing the Holy Spirit to be in control of their life. 

A satisfactory explanation for the subsequent portion of this passage is difficult to find.  The explanation cannot be that God has predetermined whom He will allow to become a Christian, because such an explanation is not consistent with other teachings in the Bible, which we will discuss subsequently.  It is more likely that the term “predestined” should be translated as “foreknew” (i.e., knew beforehand).

Ephesians 1:11-12

Continuing his letter to the Ephesian Christians, Paul writes in reference to Jesus Christ,

[I]n whom also we have obtained an inheritance, being predestined according to the purpose of Him who works all things according to the counsel of His will, that we who first trusted in Christ should be to the praise of His glory.

This passage does not state that those “who first trusted in Christ” (i.e., the earliest Christians) were predestined to do so (i.e., to have eternal salvation).  Instead, it states that these early Christians were predestined to “be to the praise of His [Christ’s} glory.”  What this means is not absolutely clear, but it seems to suggest that God intended for these early Christians to bring Him praise.  It is not necessary to interpret this passage to mean that God predetermined that these people would have eternal salvation.

2 Thessalonians 2:13

In his letter to the Christians in the church at Thessalonica, Paul declares, “[W]e are bound to give thanks to God always for you, brethren beloved by the Lord, because God from the beginning chose you for salvation through sanctification by the Spirit and belief in the truth. . . .”

Strong’s Concordance of the Bible suggests that the term translated as “chosen” in this passage can mean “preferred.”  And, there is a distinction between being chosen and being preferred.  Someone may be preferred, but that does mean they will be chosen.  

The Bible clearly indicates that God may show His preference or favoritism for certain people, as He did for Abraham, Jacob, the Hebrew nation (i.e., Israel), David, the Apostle John, and others.  However, a couple of scripture passages seem to suggest that God does not show any preference or favoritism for anyone. 

Acts 10:34 states, “Then Peter opened his mouth and said, ‘In truth I perceive that God shows no partiality.’”  And, Romans 2:11 says, “[T]here is no partiality with God.” 

According to Strong’s Concordance of the Bible, the term that is translated as “partiality” in Romans 2:11 refers to “respect to the position, rank, popularity, or circumstances of men, instead of their intrinsic conditions, preferring the rich and powerful to those who are not so.”  In other words, God does not show partiality based upon a person’s earthly status.  Some sources indicate that the meaning of the term that is translated as “partiality” in Acts 10:34 is similar to its meaning in Romans 2:11, if not exactly the same.

Conclusion 

The fact that God prefers or favors certain people does not imply that He intends for only these people to become Christians.  Two biblical passages in particular declare that God wants everyone to have eternal salvation.  In 1 Timothy 2:4, Paul states that God “desires all men to be saved and to come to the knowledge of the truth.”  And, in 2 Peter 3:9b, the Apostle Peter declares that the Lord is “not willing that any should perish but that all should come to repentance.”