This is a complex theological question that has been debated for centuries. At the heart of the issue is the relationship between God’s sovereignty, human free will, and salvation. Those who hold to a Calvinist or Reformed understanding of salvation believe that God predestines some to be saved, while those of an Arminian persuasion argue that God’s predestination is based on His foreknowledge of human choice. Can someone be saved without being specifically chosen and called by God? Let’s explore what the Bible teaches on this topic.
The doctrine of predestination
Predestination refers to the idea that God, in His sovereignty, determined in advance who would be saved and come to faith in Christ (Ephesians 1:5, 11). This view sees salvation as primarily God’s work from beginning to end, not dependent on human effort or will. Key biblical passages support this position (Romans 8:29-30, 9:6-24; Ephesians 1:4-5). In this view, our faith and even our repentance are ultimately gifts of God, not something we initiate apart from His enablement (2 Timothy 2:25, Acts 11:18). God draws us to Himself, convicts us of sin, grants repentance, births us spiritually, and preserves us to the end (John 6:44, Acts 16:14, Philippians 1:6). Salvation is fully His work and plan, from eternity past to eternity future.
From this covenantal perspective, God does not predestine some people while passively observing and reacting to others who independently come to faith. Rather, in eternity past He chose a definite people for Himself, bearing all the responsibility for their salvation (Acts 13:48). All whom God elects in this way will be effectually called, justified, sanctified, and glorified. None will be forgotten or lost (John 10:27-29).
The doctrine of free will
There are Christians, however, who disagree with this classical Reformed doctrine of predestination. They argue that it improperly downplays or violates human free will and responsibility. In their view, God does not decide unilaterally who will be saved. God simply foreknows who will, in the exercise of libertarian free choice, put their faith in Christ when confronted with the gospel call. Prior to creation, God foreknew who would believe in His Son for salvation.
In this Arminian understanding, predestination is based on God’s foreknowledge of human decisions and actions. Prescience (foreknowledge) precedes predestination. God predestines people because He knows in advance what their free choice will be when the gospel is preached to them. His choice of the elect is in reaction to their decision to choose Christ.
Advocates of this position point to verses that imply human freedom and accountability in responding to the gospel (John 3:16-21; Acts 16:30-31; Revelation 22:17). Every person is free to either embrace God’s offer of salvation or reject it. Those who God predestines He foreknew would believe. But they argue He does not determine or cause their faith; He simply foresees it and purposefully chooses them based on their free choice.
Can a person be saved without being predestined?
So is it biblically possible for someone to become saved without being predestined to salvation in the Calvinist sense? Let’s consider two aspects of this question – the theology and the terminology.
Theological considerations
Looking at the theology, both Calvinists and Arminians affirm that only those whom God has chosen will in fact be saved. Both agree that God sovereignly works to accomplish His purpose in redemption. Salvation is not possible apart from God’s gracious, prevenient work to enable sinners to respond to the gospel.
Where they primarily differ is the logical order – whether divine choice precedes human choice (Calvinism), or vice versa (Arminianism). Calvinists emphasize God’s authority and efficacy in salvation. Arminians stress human responsibility and the necessity of free will in choosing Christ. Both can cite biblical support for their perspective.
A mediating position would hold that predestination and human free will, while seemingly paradoxical, are both somehow true in ways we cannot fully reconcile. God is absolutely sovereign, yet we make willing choices for which we are accountable. God unchangeably ordains whatever comes to pass, yet we remain morally responsible creatures. This view affirms divine sovereignty as primary, while avoiding the accusation of Calvinism making humans robotic. But neither does it elevate free will to a position of ultimately determining salvation apart from God’s prior, enabling grace.
Regardless of which perspective one adopts, all orthodox views see God as taking the initiative to actively pursue and save the lost. As Augustine stated, “Who would dare to affirm that God has no method of calling whereby even Esau might have applied his mind and yoked his will to the faith in which Jacob was justified? But if the obstinacy of the will can be such that the mind’s aversion from all modes of calling becomes hardened, the question is whether that very hardening does not come from some divine penalty.”
Terminological distinctions
Looking at the terms themselves, the word “predestined” is not always used the same way. Calvinists apply it specifically to God’s eternal election of individuals to salvation, based solely on His sovereign choice. Arminians take predestination to mean God’s determination to save those He foreknows will freely believe. Other views define it more broadly as God’s overall plan to redeem the world through Christ.
So Arminians could say a person who freely chooses to accept the gospel was not “predestined” in the narrow Calvinist sense, but was still part of God’s larger redemptive plan. Calvinists would counter that this is an unbiblical limitation of what predestination means.
Much debate hinges on the definition of terms. But Scripture itself does not always use them systematically or consistently. As Geisler observes, “The word ‘predestine’ is used by the biblical authors in at least two ways. First, it means to determine or decree something ahead of time (Acts 4:28; Rom. 8:29; Eph. 1:5,11). Second, it is used of simple foreknowledge of events (Acts 4:28; 1 Peter 1:2, 20).” So conceptual clarity is important in these discussions.
God’s sovereignty and human responsibility
Stepping back from systems of theological thought, the overarching emphasis of Scripture is that God savingly intervenes when we could not rescue ourselves. Salvation is His gracious initiative, not something we earn or self-generate (Titus 3:4-7). Without God first opening blind eyes and unstopping deaf ears, none could confess Jesus as Lord (1 Corinthians 12:3). God calls, draws, and appoints people to eternal life (John 6:65; Acts 13:48; 1 Thessalonians 5:9). Salvation is not finally dependent on the “will” or “exertion” of man, but on God who shows mercy (Romans 9:16; John 1:12-13). God’s sovereign choice decisively determines the outcome.
At the same time, Scripture gives urgent appeals to all people to repent, believe, and persevere in faith. We are to work out our salvation in reverent fear and trembling (Philippians 2:12-13). By God’s grace, we actively believe, obey, abide in Christ, and follow the Spirit. We are responsible for how we respond to God’s overtures of mercy. Saying “I won’t” to the gospel has consequences (Matthew 23:37; John 5:40). God compels no one against their will to embrace Christ.
Attempts to systematize these biblical tensions often end up over-emphasizing some facets at the expense of others. Human logic seeks coherence and consistency. But divine logic accommodates concepts that seem contradictory to our finite thinking. God’s choices and human decisions interface in the mystery of salvation in ways beyond our full comprehension. It is not necessarily one or the other, but both/and.
Practical implications
When understood correctly, these doctrines should lead us to praise and humility. Predestination exalts God’s supreme glory in redemption. Free will emphasizes our accountability. Both should produce:
- Worship – Salvation is wholly from the Lord. He alone deserves all praise for our new life in Christ (1 Corinthians 4:7; Ephesians 2:8-9).
- Humility – We contributed nothing to gain salvation. There is no basis for pride or superiority toward others (1 Corinthians 15:10).
- Gratitude – We respond in love to the immense grace shown toward the undeserving (Luke 7:36-50).
- Assurance – God will preserve to the end all who belong to Him (John 10:27-30; Philippians 1:6). Believers can fully trust in His electing purpose.
- Evangelism – The doctrine of election does not lessen gospel preaching. God uses our witness as His ordained means of saving people (Romans 10:14-15; Acts 18:9-10).
- Holiness – Being chosen by God leads to a life of worship and obedience (Ephesians 1:3-6; 2 Thessalonians 1:11-12).
Rightly understood, these doctrines should make us godlier, more grateful Christians, humbly devoted to proclaiming the gospel – the good news of salvation by grace alone, through faith alone, in Christ alone.
Conclusion
In summary, this complex issue revolves around differing perspectives on how God’s sovereignty and human free will interact in salvation. The Bible presents both divine predestination and human choice as involved in some sense. There are thoughtful Christians on various sides of this debate.
A mediating view is that God unchangeably ordains all that comes to pass, including who will be saved. Yet how predestination works out in practice may be more compatible with the significance Scripture also gives to human freedom and accountability in responding to the gospel. Biblical tension need not entail contradiction.
The weaknesses of theological systems on both extremes should caution us against dogmatism. Wise Christians can hold their views with conviction while also granting grace to those with sincere alternate understandings on this difficult subject.