In the previous article, we stood at the edge of the precipice, looking down into the deep canyon of God’s eternal decree. We established that God has unchangeably ordained “whatsoever comes to pass” and has specifically predestined a definite number of angels and men to eternal life. But this raises immediate and practical questions: On what basis did God choose them? Was it because He saw something good in them? And what about those who are not chosen? Furthermore, how does this doctrine affect our daily lives—does it lead to carelessness, or to comfort? In the second half of Chapter 3, the Westminster divines address these questions with unflinching biblical fidelity and profound pastoral care.
The Confession teaches that God’s election is unconditional, based solely on His free grace and not on foreseen merit; that He has foreordained all the necessary means to bring the elect to glory; that He sovereignly passes by the rest of mankind in His justice; and that this high mystery must be handled with care to produce assurance, humility, and praise.
Unconditional Election (WCF 3.5)
The Confession moves from the fact of election to the cause of election. Why does God choose anyone? The answer is a hammer blow to human pride. The divines state that “Those of mankind that are predestinated unto life, God… hath chosen, in Christ, unto everlasting glory,” and that this was done “before the foundation of the world was laid” (Eph. 1:4). The basis of this choice is critical: it is “out of His mere free grace and love.”
Crucially, the Confession clarifies what this choice is not based on: “without any foresight of faith, or good works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving Him thereunto.” This is the doctrine of Unconditional Election. Many have tried to soften this teaching by suggesting God “looked down the corridor of time” to see who would believe, and then elected them based on that foresight. The Confession rejects this using the example of Jacob and Esau in Romans 9:11, 13, where God’s choice was made before the twins were born or had done anything good or bad, “that the purpose of God according to election might stand.” Faith is not the cause of election; it is the result of it. The ultimate goal is “all to the praise of His glorious grace” (Eph. 1:6, 12).
The Means of Grace (WCF 3.6)
A common objection to predestination is that it makes our actions irrelevant. “If I’m elect, I’ll be saved no matter what I do.” The divines refute this fatalism by connecting the end (salvation) with the means. “As God hath appointed the elect unto glory, so hath He, by the eternal and most free purpose of His will, foreordained all the means thereunto.”
Election is not merely a decree of a final destination; it is a decree of the entire journey. Those who are chosen, “being fallen in Adam, are redeemed by Christ” (1 Thess. 5:9–10), and are then “effectually called unto faith in Christ by His Spirit working in due season.” The decree ensures the application of salvation: they are “justified, adopted, sanctified” (Rom. 8:30; 2 Thess. 2:13), and finally “kept by His power, through faith, unto salvation” (1 Peter 1:5). You cannot have the prize without running the race God has prepared (Eph. 2:10).
This paragraph concludes with a stark reality regarding the extent of the atonement: “Neither are any other redeemed by Christ… but the elect only.” This aligns with Christ’s High Priestly prayer, where He prays specifically for those the Father gave Him, and not for the world (John 17:9), and His declaration that some do not believe because they are not His sheep (John 10:26).
The Sovereignty of Justice (WCF 3.7)
We now arrive at the most solemn aspect of the decree: the doctrine of Reprobation or Preterition (passing by). If God chooses some, He necessarily passes by others. The Confession states: “The rest of mankind God was pleased… to pass by; and to ordain them to dishonour and wrath for their sin.”
Notice the careful distinction in language. When God elects, He does so out of “mere free grace.” When God passes by, He does so “according to the unsearchable counsel of His own will, whereby He extendeth or withholdeth mercy, as He pleaseth, for the glory of His sovereign power over His creatures” (Rom. 9:17–18, 21–22). However, the ground of their condemnation is different: they are ordained to wrath “for their sin, to the praise of His glorious justice.” God is the active cause of salvation; sin is the cause of damnation. As Jude 4 notes, there are those “who were before of old ordained to this condemnation,” and Peter speaks of those appointed to stumble because they disobey the word (1 Peter 2:8).
Handling the High Mystery (WCF 3.8)
The chapter concludes with a pastoral guide on how to treat this doctrine. The divines call it a “high mystery” that is “to be handled with special prudence and care.” We are warned against prying into God’s secret will (Deut. 29:29), but rather urged to attend to “the will of God revealed in His Word.”
The proper use of this doctrine is practical. By “yielding obedience” to the Word and seeing the fruit of our “effectual vocation” (our calling), we may “be assured of [our] eternal election” (2 Peter 1:10). We don’t look at the decree to find assurance; we look at Christ and our calling. When properly grasped, this doctrine does not lead to despair or license, but affords “matter of praise, reverence, and admiration of God” (Rom. 11:33), and produces “humility, diligence, and abundant consolation to all that sincerely obey the Gospel.” It reminds us that our salvation rests entirely on God’s unshakeable love, not our fragile will.
Key Terms/Concepts
- Unconditional Election: The doctrine that God’s choice of certain individuals for salvation is not based on any foreseen virtue, faith, or good works in them, but solely on His sovereign, free grace and love.
- Preterition (Passing By): The sovereign act of God in passing by those not elected to salvation, leaving them to the just consequences of their sin. This is the negative side of predestination.
- The Means of Grace: The instruments God uses to accomplish salvation in the elect, such as the preaching of the Word, the sacraments, and prayer. God ordains these means just as surely as He ordains the end of salvation.
- Assurance: The confident realization that one is in a state of grace. The Confession teaches that assurance of election flows from the evidence of effectual calling (faith and obedience) in the believer’s life, not from prying into God’s secret counsel.
Comment as a Somali Christian Believer living in uganda as refugee
Because of persecution.
As a Somali follower of Christ, I appreciate how these teachings highlight the greatness and sovereignty of God. Coming from a background where many people believe strongly in God’s power and control, I can understand the emphasis on God choosing and guiding His people. It shows that salvation is not something we earn by our own effort, but a gift that comes from His mercy.
At the same time, it is important for me as a Somali Christian to remember that God’s heart is full of compassion and His desire is for all people to come to Him. The “means of grace” — the Word of God, prayer, and the fellowship of believers — are especially meaningful in my context, because these are the ways God strengthens us even when we face pressure, questions, or opposition.
Assurance is also important for us. Many Somali believers struggle with fear, doubt, and isolation. So knowing that assurance does not come from trying to guess God’s secret plans, but from seeing His work in our lives — the change in our hearts, our faith in Christ, and our desire to obey Him — brings peace and stability.
Overall, these teachings remind me that God is both powerful and loving. His sovereignty does not remove our responsibility; instead, it gives us confidence that He is guiding our lives, even in difficult circumstances.
It remains one of the most contested doctrines in Christian theology, raising profound questions about divine sovereignty, human responsibility, and the nature of grace.