Born of the Spirit, Kept by Grace: Understanding God’s Golden Chain of Salvation
Introduction: Wrestling With a Difficult Doctrine
Few doctrines in Scripture stir more tension than the doctrine of election. For some, it feels offensive. For others, it seems to undermine human responsibility. Many grew up hearing the opposite salvation framed almost entirely as man’s free choice, and they can quote plenty of Bible verses to support that view. When confronted with the biblical teaching of God’s sovereign election, emotions rise: “That’s unfair.” “That makes God arbitrary.” “That sounds like fatalism.” And perhaps most frequently, “So you believe you’re the ‘frozen chosen’ just sitting around smugly waiting for heaven?” I am writing this not from a position of boasting or arrogance but from a pastoral concern for God’s people to know the truth and clarity of God’s Word. I have counseled too many individuals who struggle significantly with the assurance of salvation, some for a short time, others for decades. I believe that understanding this beautiful doctrine is the key to finding joy in your salvation and understanding the atoning work Christ did on the cross more intimately.
I understand the concerns that immediately arise in your mind when you hear someone discussing the doctrine of election. I wrestled with them myself. And yet, when we let Scripture speak plainly, the doctrine of election emerges not as a cold decree but as one of the most loving, hope-giving, worship-inducing truths in all the Bible. In fact, it is the very ground of our assurance, humility, and mission. Additionally, lest anyone believe that a specific theologian or pastor has manipulated me into understanding and accepting this doctrine, I have arrived at this understanding through my time reading God’s Word, as this doctrine is literally scattered throughout the pages of Scripture in both the Old and New Testaments. This is not a doctrine that suddenly gained popularity during the Reformation; rather, it is a doctrine that God revealed to us in the Old Testament, Jesus taught in the Gospels, and the Apostles continued to expand upon throughout the rest of the New Testament.
Throughout the Bible, there are several explicit uses of the doctrine of election. In the New Testament and Old Testament, the word “to choose” is used both in Greek and Hebrew to describe God choosing:
· Israel as His covenant people (Deut. 7:6-7; Isa. 41:8-9).
· Individuals for specific purposes (Abraham, Jacob, David, Jeremiah, Paul)
· The Church or believers for salvation (Eph. 1:4; 1 Thess. 1:4; 2 Thess. 2:13; 2 Tim. 1:9).
By explicit reference, it is used roughly 50-60 times across the Old and New Testaments where God “chooses,” “elects,” or “predestines.” Beyond this word itself, the principles of election are woven through Scripture and in every era of redemptive history. One could say that the doctrine of election runs like a golden thread through the whole Bible.
In this article, I want to trace the ordo salutis, the “order of salvation,” by focusing on two key texts: John 3:1–10 and Romans 8:29–30. John 3 shows us the necessity of regeneration, and Romans 8 shows us the certainty of God’s saving plan. From there, we’ll address common objections, clarify misunderstandings, and offer pastoral encouragement for those who struggle with this teaching.
The Ordo Salutis: God’s Order of Salvation
Theologians use the term ordo salutis to describe the sequence of God’s saving work in the believer’s life. While different traditions arrange it differently, the classic Reformed outline is:
Election - God’s eternal choice before the foundation of the world (Eph. 1:4–5).
Effectual Calling -God’s summons through the gospel, made powerful by the Spirit (2 Thess. 2:14).
Regeneration -The Spirit’s sovereign act of granting new life (John 3:3).
Conversion - Faith and repentance, the immediate fruit of new birth (Acts 20:21).
Justification -God’s legal declaration of righteousness (Rom. 3:24).
Adoption -Becoming God’s children with full privileges (Rom. 8:15).
Sanctification -The Spirit’s ongoing work of making us holy (1 Thess. 4:3).
Perseverance -God’s preservation of His people to the end (Phil. 1:6).
Glorification -Final transformation into Christ’s likeness (Rom. 8:30).
This order helps us see the unity of God’s work: salvation begins in eternity past, is applied in time, and culminates in eternity future. This order of salvation helps us articulate how one transitions from spiritual death to spiritual life in a manner that enables us to understand and recognize the truly miraculous nature of the gift of salvation. However, when we begin to understand this order of salvation with regeneration as the entry point, clarity will start to come into view.
In John chapter 3, Jesus’ conversation with Nicodemus is the most explicit teaching on regeneration, also known as the new birth. In this, Jesus is speaking with Nicodemus, and begins to teach him what he, and we alike, wrestle with. How is one saved? Jesus gives this verse as His starting point.
“Unless one is born again he cannot see the kingdom of God” (John 3:3).
The Greek verb γεννηθῇ (to give birth/bring forth/born) (aorist passive subjunctive) reveals two crucial truths: (1) the new birth is an act done to us, not by us, and (2) it is a necessity, not an option. Nicodemus, a teacher of Israel, struggled because Jesus insisted that no religious effort, no moral striving, could usher one into the kingdom. For a Pharisee, this is a tough pill to swallow. However, Jesus presses further into teaching Nicodemus and giving him the answer, and us alike, as to how one is brought into saving faith (kingdom of God) in the following few verses:
Born of water and Spirit (v. 5): Echoing Ezekiel 36:25–27, this describes cleansing and renewal by the Spirit.
“That which is born of the flesh is flesh… that which is born of the Spirit is spirit” (v. 6): Natural birth yields only natural life; divine birth alone yields spiritual life.
The wind analogy (v. 8): “The Spirit blows where He wishes.” The Greek πνεῖ (present active indicative) conveys the Spirit’s continuous, sovereign initiative. The effects are undeniable, but the origin is mysterious.
To summarize what Jesus is teaching in this section regarding the doctrine of regeneration. Regeneration is the Spirit’s sovereign act of giving new life to the spiritually dead. Without it, no one can even perceive the kingdom. With it, the sinner willingly and joyfully believes in Christ. Understanding this is critical when we connect it with Paul’s writing in Romans.
Romans 8:29-30|The Golden Chain
When we read this section, it is often referred to as Paul’s “golden chain” of salvation. It is called the golden chain because, as you read what God has done, you see that no section in this process can be broken. It is an impenetrable divine sovereign saving initiative for Christ’s own glory.
“Those whom He foreknew, He also predestined… those He predestined, He also called; those He called, He also justified; those He justified, He also glorified.”
When studied syntactically, Paul uses a series of aorist active indicatives with correlative pronouns (οὓς … τούτους). The effect is airtight: the very ones foreknown are the very ones glorified. No one drops out. Each link is unbreakable. Let me briefly explain what an aorist active indicative is, and why it is so crucial for understanding the weight of how Paul uses this. In Greek, when a verb is in the aorist indicative, it means the action of the verb is decisive, complete, and factual. It is concrete, unchangeable. So, in Paul using each one of those words in the aorist indicative (predestined, called, justified, glorified), Paul is stating that each of these is a statement of fact about a completed action due to the decisive act of God. This is not a “maybe” or “in process,” it is a completed action in God’s saving plan.
Note especially:
Foreknowledge (προέγνω): Not mere foresight of faith, but relational intimacy God’s covenantal knowing (cf. Amos 3:2).
Predestination (προώρισεν): God’s purposeful determination to conform His people to Christ’s image.
Calling (ἐκάλεσεν): The effectual summons, where regeneration occurs.
Justification (ἐδικαίωσεν): Legal declaration of righteousness through faith.
Glorification (ἐδόξασεν): Strikingly, in the aorist, so certain that Paul speaks of it as already accomplished.
So, when we read in John 3 that Jesus tells Nicodemus he must be “born again” (γεννηθῇ ἄνωθεν), we see the absolute necessity of regeneration without the Spirit’s sovereign work of granting new life, no one can even perceive, much less enter, the kingdom of God. Then, when we place that alongside Romans 8:29-30, Paul shows us the certainty of the saving plan for those whom God foreknew and predestined, He also called, justified, and glorified. Taken together, these passages form a powerful picture: John 3 highlights the entry point into salvation, regeneration by the Spirit, while Romans 8 displays the unbreakable chain that carries the believer all the way to glorification. The grammar and flow of both texts leave no doubt: salvation is God’s work from beginning to end, necessary, confident, and utterly secure.
This is a glorious doctrine. However, this is also a complicated doctrine for many of us to understand and accept due to our limited exposure to this biblical teaching, which leaves many of us scratching our heads, wondering why. Many in the American church have not been exposed to the doctrine of election due to the influence of history and culture. The revivalism of the 1800s, particularly under leaders such as Charles Finney, shifted the focus from God’s sovereign grace to man’s decision, which fits the American ideal of individual freedom and self-determination. As time went on, many pastors avoided teaching this doctrine for fear of controversy or division, and the church began to lean toward the pragmatism of a “what works” mentality, drawing crowds rather than stretching and challenging people theologically.
Add this to an overall decline in doctrinal teaching and catechesis, and you will end up with generations of Christians who rarely hear the doctrine of election taught from the pulpit. The result is not that the doctrine is unbiblical; it is that it has been wildly neglected because it challenges human pride and cultural assumptions that we all have concerning our autonomy. Instead of seeing it as a truth meant to magnify God’s mercy, many assume it makes God unfair, arbitrary, or unloving. Others fear that it undermines evangelism or discourages holiness. Simply put, it has been wildly misunderstood and misrepresented by many on both sides of the theological fence. And so, when the doctrine of election is taught plainly, it often collides with preconceptions and produces resistance. This brings us to the most common objections Christians raise to election, and how we can answer them lovingly with clarity and care.
Addressing Common Objections
1. “This eliminates free will.”
Response: Man’s will is free to choose what he most desires. The problem is that apart from grace, our desires are enslaved to sin (John 8:34; Rom. 8:7–8). We freely reject God until the Spirit makes us new. Regeneration doesn’t coerce; it renews. Once given a heart of flesh, we freely and gladly embrace Christ.
2. “This is unfair. Why doesn’t God save everyone?”
Response: Fairness would mean judgment for all, since all have sinned (Rom. 3:23). Election is not injustice but mercy. God saves some to display the riches of His grace, while none can claim they were wronged (Rom. 9:14–16).
3. “Doesn’t this kill evangelism?”
Response: Election guarantees the success of evangelism. Paul endured all things for the sake of the elect, “that they also may obtain salvation” (2 Tim. 2:10). Because God has His people, we preach with confidence that our labor is never in vain.
4. “What about John 3:16? Doesn’t it say salvation is open to all?”
Response: Absolutely. John 3:16 promises salvation to all who believe. What it doesn’t answer is: how can a dead heart believe? John 6:44 explains: “No one can come unless the Father draws him.” So John 3:16 is the open invitation; John 6:44 is the explanation of how anyone accepts it.
5. “So if God already chose, why pursue holiness?”
Response: Election secures holiness. Ephesians 1:4 says God chose us “that we should be holy.” Regeneration produces a new nature that cannot remain unchanged (2 Cor. 5:17). Assurance fuels obedience, not apathy.
6. “This doctrine is offensive.”
Response: Scripture anticipates this reaction (Rom. 9:19). What feels offensive to our pride actually magnifies God’s mercy. Election is not about God keeping people out; it’s about God bringing people in who never deserved to be.
7. “Aren’t you just the ‘frozen chosen’?”
Response: True election produces the opposite. Far from freezing us in smugness, it melts our pride into humility. Far from chilling mission, it fuels it (Acts 18:10). Far from coldness, it stirs worship (Eph. 1:6). The caricature of the “frozen chosen” misunderstands election’s purpose: to make us the most grateful, humble, and active people on earth.
Why People Struggle So Deeply
I must mention that when people wrestle with the doctrine of election, their struggle is more than simply an intellectual one; it is emotional, experiential, and even spiritual. For some, it feels like a direct challenge to everything they were taught growing up; for others, it seems to make God unfair or unloving. Still others may have only encountered this doctrine in harsh or arrogant tones, leaving them wounded rather than helped. If that is you, I want to encourage you to wrestle with this. Honest questions and even discomfort can be part of the path towards a deeper trust in God’s Word. What matters most is that we bring those questions back to Scripture itself, trusting that God’s truth is never meant to crush us but to comfort us. But why is it that we struggle with this doctrine? I believe it can be summed up in these five reasons:
Pride: We want to preserve some role in our salvation.
Fairness: We assume God owes everyone the same outcome.
Tradition: Many were taught differently from a young age.
Fear: They worry it kills evangelism or personal responsibility.
Wounds: Sometimes election was taught harshly, without pastoral warmth.
Understanding this helps us respond gently. We don’t win people to the beauty of this doctrine by cold argument but by humble, Scripture-saturated love.
Conclusion: From Offense to Worship
To the anxious believer, take comfort: if you are trusting in Christ, that very faith is the fruit of the Spirit’s regenerating work in your heart (John 3:8; 1 John 5:1). You can rest in the promise of Jesus, “I give them eternal life, and they will never perish; and no one will snatch them out of My hand” (John 10:28). To the skeptic, hear the urgent warning of Hebrews 3:15, “Today if you hear His voice, do not harden your hearts.” That tug on your conscience may well be the Spirit drawing you—so turn in repentance and faith, for “whoever believes in Him will not be disappointed” (Romans 10:11). And to the Church, let us remember that election is never meant to inflate pride but to produce humility, as Paul reminds us: “What do you have that you did not receive?” (1 Corinthians 4:7). This doctrine is given not to discourage but to assure us, not to chill our zeal but to kindle worship and mission, so that we might proclaim with Paul, “From Him and through Him and to Him are all things. To Him be the glory forever. Amen” (Romans 11:36).
The doctrines of regeneration and election will always offend human pride. They strip us of autonomy and cast us wholly on God’s mercy. But that’s precisely why they are such good news. If salvation depended on our will, our wisdom, or our strength, none of us would be saved. But because it depends on God, who gives life to the dead, we can rest secure.
Jesus said, “The wind blows where it wishes… so is everyone who is born of the Spirit” (John 3:8). Paul said, “Those whom He justified, He also glorified” (Rom. 8:30). The mysterious wind of John 3 is the unstoppable chain of Romans 8. Salvation is of the Lord from beginning to end.
Far from making us the “frozen chosen,” this doctrine makes us the humbled, worshiping, mission-driven people of God, chosen not because we were lovely, but to display the glory of His love.
“To the praise of the glory of His grace, which He graciously bestowed on us in the Beloved” (Eph. 1:6).