Free Will or Divine Preordination?

 

Divine Sovereignty and Human Will: Exploring Predestination in Biblical Salvation

In the Epistle to the Romans, the Apostle Paul articulates a profound theological principle regarding divine mercy and human agency. Quoting from Exodus 33:19, he writes:

"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" (Romans 9:15-16, ESV).

This passage underscores the doctrine of divine preordination, challenging notions of salvation achieved through free will or meritorious works and aligns with broader biblical teachings on predestination and God's sovereign grace.

Contextualizing Romans 9: Israel's Election and Universal Application

While Paul's discourse in Romans 9 primarily addresses God's election of Israel, the principles extend universally to all humanity. Scripture does not delineate separate paths to salvation for Jews and Gentiles; rather, redemption is singularly through faith in Jesus Christ (Romans 3:29-30; Galatians 3:28). The emphasis on divine mercy over human initiative in Romans 9 thus informs a comprehensive soteriology—one that prioritizes God's predestining will in the salvation process, irrespective of ethnic or cultural distinctions.

Exegeting the Key Phrase: Dependence on Divine Mercy

The clause "So then it depends not on human will" (Romans 9:16a) emphatically negates any role for autonomous human volition in attaining salvation. In the original Greek, *thelontos* (from *thelō*, meaning "to will" or "to desire") highlights the insufficiency of personal choice or decision-making. This directly counters Arminian perspectives that emphasize free will as a prerequisite for grace, affirming instead a Calvinistic view of unconditional election.

Furthermore, the text continues: "or exertion" (Romans 9:16b), where *trechontos* (from *trechō*, implying "running" or striving) metaphorically denotes human efforts or works. No accumulation of righteous deeds—be it charitable acts, religious rituals, or even recited prayers—can merit salvation. This critique extends to modern evangelistic practices, such as altar calls or "sinner's prayers," which inadvertently frame salvation as a human-initiated transaction: "Perform this action, and salvation follows." Such approaches risk reducing divine grace to a works-based system, contrary to Paul's assertion in Ephesians 2:8-9 that salvation is "by grace... through faith... not a result of works."

The Divine Initiative: Regeneration in Ezekiel 36

The foundational role of God as the initiator of salvation is vividly illustrated in Ezekiel 36:26-27: "And I will give you a new heart, and a new spirit I will put within you. And I will remove the heart of stone from your flesh and give you a heart of flesh. And I will put my Spirit within you and cause you to walk in my statutes and be careful to obey my rules" (ESV). Here, the repeated use of "I will" underscores Yahweh's unilateral action in regeneration—the supernatural renewal of the human heart. This prophetic promise prefigures the New Covenant, where divine preordination precedes human response, enabling obedience through the indwelling Holy Spirit.

Christ as the Author and Perfector of Faith

Complementing this, Hebrews 12:2 describes Jesus as the "author and perfecter of our faith" (ESV). The Greek term *archēgos* for "author" conveys leadership, akin to a "captain" or "pioneer," emphasizing Christ's sovereign orchestration of faith from inception to completion. For further scholarly exploration of this concept, resources on biblical Greek exegesis, such as those from Bible Hub, Blue Letter Bible, or theological commentaries, provide deeper insights into the implications for predestination.

The Human Condition: Spiritual Death and Inability

Ephesians 2:1 further elucidates humanity's predicament: "And you were dead in the trespasses and sins" (ESV). This state of spiritual death renders individuals incapable of responding to the gospel apart from divine intervention. Regeneration, as outlined in Ezekiel 36, must precede faith; the notion that one first exercises free will to "choose" Christ, only then receiving a new heart, inverts the biblical order. Just as a corpse cannot self-resurrect, the spiritually dead require God's life-giving act to enable belief.

The Lazarus Analogy: A Paradigm of Spiritual Resurrection

The raising of Lazarus in John 11 serves as a powerful metaphor for this divine-human dynamic. Lazarus, bound in death, could not will himself to life or emerge from the tomb until Jesus commanded, "Lazarus, come out!" (John 11:43, ESV). This miracle not only demonstrates Christ's authority over physical death but also typifies His role in spiritual resurrection (John 5:25-29). Those predestined for salvation are similarly awakened by external divine power, not internal volition. Rejection of the gospel, conversely, stems from persistent spiritual deadness, not a freely chosen refusal in the libertarian sense.

Upon regeneration, the newly enlivened soul perceives its former hopelessness—like Lazarus recognizing the tomb as unfit for the living—and surrenders to Christ. This is not coercion against one's will but a transformation that aligns the will with God's purposes, rendering it willing through sovereign grace.

Conclusion: Harmonizing Sovereignty and Responsibility

In reconciling free will and divine preordination, Scripture affirms that God does not violate human agency but regenerates it, making the elect willing participants in His redemptive plan. This doctrine of compatibilism—where divine sovereignty and human responsibility coexist—upholds the glory of God in salvation while inviting reflection on passages like Philippians 2:13: "for it is God who works in you, both to will and to work for his good pleasure" (ESV). For those exploring Christian theology, keywords such as "biblical predestination," "divine election," "regeneration precedes faith," and "Romans 9 exegesis" can guide further study into this enduring debate between determinism and libertarian free will.