Reference: Election
Fausets
(See ELECT.)
Hastings
The idea of election, as expressive of God's method of accomplishing His purpose for the world in both providence and grace, though (as befits the character of the Bible as peculiarly 'the history of redemption') especially in grace, goes to the heart of Scripture teaching. The word 'election' itself occurs but a few times (Ac 9:15 'vessel of election,' Ro 9:11; 11:5,7,28; 1Th 1:4; 2Pe 1:10); 'elect' in NT much oftener (see below); but equivalent words in OT and NT, as 'choose,' 'chosen,' 'foreknow' (in sense of 'fore-designate'), etc., considerably extend the range of usage. In the OT, as will be seen, the special object of the Divine election is Israel (e.g. De 4:37; 7:7 etc.); but within Israel are special elections, as of the tribe of Levi, the house of Aaron, Judah, David and his house, etc.; while, in a broader sense, the idea, if not the expression, is present wherever individuals are raised up, or separated, for special service (thus of Cyrus, Isa 44:28; 45:1-6). In the NT the term 'elect' is frequently used, both by Christ and by the Apostles, for those who are heirs of salvation (e.g. 24/22/type/wesley'>Mt 24:22,24,31; Lu 18:7; Ro 8:33; Col 3:12; 2Ti 2:10; Tit 1:1; 1Pe 1:2), and the Church, as the new Israel, is described as 'an elect race' (1Pe 2:9). Jesus Himself is called, with reference to Isa 42:1, God's 'chosen' or 'elect' One (Mt 12:18; Lu 9:35 RV, Lu 23:35); and mention is once made of 'elect' angels (1Ti 5:21). In St. Paul's Epistles the idea has great prominence (Ro 9; Eph 1:4 etc.). It is now necessary to investigate the implications of this idea more carefully.
Election, etymologically, is the choice of one, or of some, out of many. In the usage we are investigating, election is always, and only, of God. It is the method by which, in the exercise of His holy freedom, He carries out His purpose ('the purpose of God according to election,' Ro 9:11). The 'call' which brings the election to light, as in the call of Abraham, Israel, believers, is in time, but the call rests on God's prior, eternal determination (Ro 8:28-29). Israel was chosen of God's free love (De 7:6 ff.); believers are declared to be blessed in Christ, 'even as he chose' them 'in him'
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Ye are the salt of the earth: but if the salt have lost its savour, wherewith shall it be salted? It is thenceforth good for nothing, but to be cast out and to be trodden under foot of men. Ye are the light of the world. read more. A city that is situated on a mountain cannot be hid. Neither do they light a candle and put it under a bushel, but on a candlestick, and it giveth light to all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father who is in heaven.
whom I have chosen, my beloved, in whom my soul delighteth: I will put my Spirit upon him, and he shall shew judgment to the heathens.
And unless those days were shortened, no flesh would be saved; but for the elect's sake, those days shall be shortened.
For false Christs and false prophets shall arise and shew great signs and wonders, so that they would deceive (if it were possible) even the elect.
And he shall send forth his angels, with a loud-sounding trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.
And there came a voice out of the cloud, saying, This is my beloved Son; hear ye him.
And shall not God vindicate his own elect, who cry to him day and night, though he bear long with them?
And the people stood beholding. And the rulers also with them derided him, saying, He saved others: let him save himself, if he be the Christ, the chosen of God.
For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him, may not perish, but have everlasting life.
All that the Father giveth me, will come to me, and him that cometh to me, I will in no wise cast out.
And this is the will of him that sent me, That of all which he hath given me, I should lose nothing, but should raise it up at the last day.
And this is the will of him that sent me, That of all which he hath given me, I should lose nothing, but should raise it up at the last day.
To him the door-keeper openeth, and the sheep hear his voice, and he calleth his own sheep by name, and leadeth them out. And when he hath led forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. read more. They will not follow a stranger, but will flee from him; for they know not the voice of strangers.
My sheep hear my voice, and I know them, and they follow me. And I give them eternal life, and they shall never perish, neither shall any pluck them out of my hand. read more. My Father, who gave them me, is greater than all; and none shall pluck them out of my Father's hand.
Ye have not chosen me, but I have chosen you, and appointed you that ye may go and bear fruit, and your fruit may remain; that whatsoever ye shall ask of the Father in my name, he may give it you.
To do whatsoever thy hand and thy counsel before determined to be done.
But the Lord said unto him, Go: for he is a chosen vessel to me, to bear my name before nations and kings, and the children of Israel.
But the Lord said unto him, Go: for he is a chosen vessel to me, to bear my name before nations and kings, and the children of Israel.
Then Peter opening his mouth, said, I perceive of a truth that God is not a respecter of persons:
When they heard these things, they were quiet, and glorified God, saying, Then God hath given to the Gentiles also repentance unto life.
and the Gentiles, to whom I now send thee, To open their eyes, that they may turn from darkness to light, and from the power of Satan to God; that they may receive through faith which is in me, forgiveness of sins, and an inheritance among them that are sanctified.
And we know, that all things work together for good, to them that love God, to them that are called according to his purpose.
And we know, that all things work together for good, to them that love God, to them that are called according to his purpose. For whom he foreknew, he also predestinated, conformable to the image of his Son, that he might be the first-born among many brethren.
Who shall lay any thing to the charge of God's elect? It is God that justifieth.
Who shall lay any thing to the charge of God's elect? It is God that justifieth.
For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord.
Not as if the word of God had fallen to the ground; for all are not Israel, who are of Israel. Neither because they are the seed of Abraham, are they all children, but in Isaac shall thy seed be called: read more. That is, not the children of the flesh are the children of God, but the children of the promise are counted for the seed. For this is the word of the promise, At this time I will come, and Sarah shall have a son. And not only this, but when Rebecca also had conceived by one man, our father Isaac, The children being not yet born, neither having done any good or evil (that the purpose of God according to election might stand not of works, but of him that called,) It was said to her, The elder shall serve the younger.
our father Isaac, The children being not yet born, neither having done any good or evil (that the purpose of God according to election might stand not of works, but of him that called,) It was said to her, The elder shall serve the younger.
our father Isaac, The children being not yet born, neither having done any good or evil (that the purpose of God according to election might stand not of works, but of him that called,) It was said to her, The elder shall serve the younger.
our father Isaac, The children being not yet born, neither having done any good or evil (that the purpose of God according to election might stand not of works, but of him that called,) It was said to her, The elder shall serve the younger. As it is written, I have loved Jacob, read more. and hated Esau. What shall we say then? Is there injustice with God? God forbid.
It is not therefore of him that willeth, nor of him that runneth, but of God that sheweth mercy.
It is not therefore of him that willeth, nor of him that runneth, but of God that sheweth mercy.
And so likewise at the present time, there is a remnant, according to the election of grace.
And so likewise at the present time, there is a remnant, according to the election of grace.
What then? Israel hath not obtained that which he seeketh, but the election hath obtained, and the rest were blinded.
What then? Israel hath not obtained that which he seeketh, but the election hath obtained, and the rest were blinded.
Brethren, I would not that ye should be ignorant of this mystery, (lest ye should be wise in your own conceits) that hardness is in part happened to Israel, till the fulness of the Gentiles be come in:
With regard to the gospel, they are enemies for your sake; but as for the election, they are beloved, for the sake of their fathers.
Salute also the church that is in their house. Salute my well-beloved Epenetus, who is the first-fruits of Asia unto Christ.
For we are fellow-labourers of God: ye are God's husbandry, ye are God's building.
Ye are our letter, written on our hearts, known and read by all men: Manifestly declared to be the letter of Christ ministered by us, written not with ink, but with the Spirit of the living God, not in tables of stone, but in the fleshly tables of the heart.
For God, who commanded the light to shine out of darkness, hath shined in our hearts, to inlighten us with the knowledge of the glory of God, in the face of Jesus Christ.
But when it pleased God, who separated me from my mother's womb, and called me by his grace,
Paul an apostle of Jesus Christ by the will of God, to the saints who are at Ephesus, and to the faithful in Christ Jesus, Grace be to you, and peace from God our Father, and the Lord Jesus Christ. read more. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places through Christ, As he hath chosen us through him, before the foundation of the world, that we might be holy and blameless before him in love,
As he hath chosen us through him, before the foundation of the world, that we might be holy and blameless before him in love,
As he hath chosen us through him, before the foundation of the world, that we might be holy and blameless before him in love,
To the praise of the glory of his grace,
In him through whom we also have obtained an inheritance, being predestinated according to the purpose of him that worketh all things after the counsel of his own will,
For by grace ye are saved through faith; and this not of yourselves:
For it is God that worketh in you according to his good pleasure, both to will and to do.
For it is God that worketh in you according to his good pleasure, both to will and to do.
Giving thanks unto the Father, who hath made us meet to partake of the inheritance of the saints in light. Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his beloved Son,
Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering:
I charge thee before God and the Lord Jesus Christ and the elect angels, that thou observe these things without prejudging, doing nothing by partiality.
Paul a servant of God, and an Apostle of Jesus Christ, in things concerning the faith of God's elect, and the knowledge of the truth which is after godliness,
not answering again, Not stealing, but shewing all good fidelity, that they may in all things adorn the gospel of God our Saviour.
Looking for the blessed hope and the glorious appearing of the great God, even our Saviour Jesus Christ.
Now the God of peace, who brought again from the dead the great shepherd of the sheep, our Lord Jesus, by the blood of the everlasting covenant,
Now the God of peace, who brought again from the dead the great shepherd of the sheep, our Lord Jesus, by the blood of the everlasting covenant, Make you perfect in every good work, to do his will, working in you that which is well pleasing in his sight thro' Christ Jesus; to whom be the glory for ever and ever. Amen.
Make you perfect in every good work, to do his will, working in you that which is well pleasing in his sight thro' Christ Jesus; to whom be the glory for ever and ever. Amen.
Of his own will begat he us by the word of truth, that we might be a kind of first fruits of his creatures.
But ye are a chosen race, a royal priesthood, an holy nation, a purchased people, that ye may shew forth the virtues of him who hath called you out of darkness into his marvellous light: Who in time past were not a people, but now are the people of God;
But ye are a chosen race, a royal priesthood, an holy nation, a purchased people, that ye may shew forth the virtues of him who hath called you out of darkness into his marvellous light: Who in time past were not a people, but now are the people of God;
These are they who had not been defiled with women; for they are virgins: these are they who follow the Lamb whithersoever he goeth. These were bought from among men: first-fruits to God and the Lamb.
Morish
??????, 'choice.' Spoken of :
1. the Lord Jesus: "Behold my servant, whom I uphold; mine elect (bachir) in whom my soul delighteth." Isa 42:1; 1Pe 2:6. He was fore-ordained to be a mercy-seat through faith in His blood. Ro 3:25, margin; 1Pe 1:20.
2. Cyrus, who was called by God to be His 'shepherd' to work out His will, saying to Jerusalem, "Thou shalt be built; and to the temple, Thy foundation shall be laid." Isa 44:28; 45:1-4. It was Cyrus who released the captives to go to Jerusalem and rebuild the temple. Ezr 1:2-3.
3. When Jacob and Esau were born, Jacob was elected for blessing, and his descendants as the only nation chosen by God for His special favour. Ro 9:11-13; Am 3:2.
4. When God again restores Israel into blessing it will be a remnant that will be chosen, whom He calls His 'elect.' Isa 65:9,15,22; 24/22/type/wesley'>Mt 24:22,24,31; Ro 11:28.
5. Elect angels. 1Ti 5:21.
6. Election of persons to eternal life. Ro 8:29-30,33; 11:5,7; Col 3:12; 1Th 1:4; 2Ti 2:10; Tit 1:1; 1Pe 1:2; 5:13; 2Pe 1:10; 2Jo 1:13.
The reason Christians feel a difficulty as to the doctrine of election to eternal life, is because they do not see the extent of the fall of man, and his utterly lost condition. Were it not for election, and the prevailing grace that follows it, not one would be saved. Christ died for all, and the gospel is proclaimed to all, Ro 3:22; Heb 2:9; but alas, except for the election and grace of God, none would respond. Lu 14:18. God must have all the glory.
Another error that has caused a difficulty as to 'election ' is the idea which some maintain that as some are ordained to eternal life, others likewise are fore-ordained by God to perdition, called 'reprobation.' But this is not taught in scripture
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And unless those days were shortened, no flesh would be saved; but for the elect's sake, those days shall be shortened.
For false Christs and false prophets shall arise and shew great signs and wonders, so that they would deceive (if it were possible) even the elect.
And he shall send forth his angels, with a loud-sounding trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.
And they all with one consent began to make excuse. The first said to him, I have bought a field, I must needs go and see it: I pray thee, have me excused.
Even the righteousness of God, by the faith of Jesus Christ, to all and upon all that believe; for there is no difference:
Whom God hath set forth as a propitiation, through faith in his blood, for a demonstration of his righteousness by the remission of past sins, through the forbearance of God: For a demonstration,
For whom he foreknew, he also predestinated, conformable to the image of his Son, that he might be the first-born among many brethren. And whom he predestinated, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified.
Who shall lay any thing to the charge of God's elect? It is God that justifieth.
our father Isaac, The children being not yet born, neither having done any good or evil (that the purpose of God according to election might stand not of works, but of him that called,) It was said to her, The elder shall serve the younger. As it is written, I have loved Jacob, read more. and hated Esau.
And so likewise at the present time, there is a remnant, according to the election of grace.
What then? Israel hath not obtained that which he seeketh, but the election hath obtained, and the rest were blinded.
With regard to the gospel, they are enemies for your sake; but as for the election, they are beloved, for the sake of their fathers.
Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering:
Who willeth all men to be saved and to come to the knowledge of the truth.
I charge thee before God and the Lord Jesus Christ and the elect angels, that thou observe these things without prejudging, doing nothing by partiality.
Paul a servant of God, and an Apostle of Jesus Christ, in things concerning the faith of God's elect, and the knowledge of the truth which is after godliness,
not answering again, Not stealing, but shewing all good fidelity, that they may in all things adorn the gospel of God our Saviour.
But we see Jesus crowned with glory and honour, for the suffering of death, who was made a little lower than the angels, that by the grace of God he might taste death for every man.
Who verily was foreknown before the foundation of the world, but was manifested in these last times for you,
Watsons
ELECTION. Of a divine election, a choosing and separating from others, we have three kinds mentioned in the Scriptures. The first is the election of individuals to perform some particular and special service. Cyrus was "elected" to rebuild the temple; the twelve Apostles were "chosen," elected, to their office by Christ; St. Paul was a "chosen," or elected "vessel," to be the Apostle of the Gentiles. The second kind of election which we find in Scripture, is the election of nations, or bodies of people, to eminent religious privileges, and in order to accomplish, by their superior illumination, the merciful purposes of God, in benefiting other nations or bodies of people. Thus the descendants of Abraham, the Jews, were chosen to receive special revelations of truth; and to be "the people of God," that is, his visible church, publicly to observe and uphold his worship. "The Lord thy God hath chosen thee to be a peculiar people unto himself, above all people that are upon the face of the earth." "The Lord had a delight in thy fathers to love them, and he chose their seed after them, even you, above all people." It was especially on account of the application of the terms elect, chosen, and peculiar, to the Jewish people, that they were so familiarly used by the Apostles in their epistles addressed to the believing Jews and Gentiles, then constituting the church of Christ in various places. For Christians were the subjects, also, of this second kind of election; the election of bodies of men to be the visible people and church of God in the world, and to be endowed with peculiar privileges. Thus they became, though in a more special and exalted sense, the chosen people, the elect of God. We say "in a more special sense," because as the entrance into the Jewish church was by natural birth, and the entrance into the Christian church, properly so called, is by faith and a spiritual birth, these terms, although many became Christians by mere profession, and enjoyed various priviledges in consequence of their people or nation being chosen to receive the Gospel, have generally respect, in the New Testament, to bodies of true believers, or to the whole body of true believers as such. They are not, therefore, to be interpreted according to the scheme of Dr. Taylor of Norwich, by the constitution of the Jewish, but by the constitution of the Christian, church.
2. To understand the nature of this "election," as applied sometimes to particular bodies of Christians, as when St. Peter says, "The church which is at Babylon, elected together with you," and sometimes to the whole body of believers every where; and also the reason of the frequent use of the term election, and of the occurrence of allusions to the fact; it is to be remembered, that a great religious revolution, so to speak, had occurred in the age of the Apostles; with the full import of which we cannot, without calling in the aid of a little reflection, be adequately impressed. This change was no other than the abrogation of the church state of the Jews, which had continued for so many ages. They had been the only visibly acknowledged people of God in all the nations of the earth; for whatever pious people might have existed in other nations, they were not, in the sight of men, and collectively, acknowledged as "the people of Jehovah." They had no written revelations, no appointed ministry, no forms of authorized initiation into his church and covenant, no appointed holy days, or sanctioned ritual. All these were peculiar to the Jews, who were, therefore, an elected and peculiar people. This distinguished honour they were about to lose. They might have retained it as Christians, had they been willing to admit the believing Gentiles of all nations to share it with them; but the great reason of their peculiarity and election, as a nation, was terminated by the coming of the Messiah, who was to be "a light to lighten the Gentiles," as well as "the glory of his people Israel." Their pride and consequent unbelief resented this, which will explain their enmity to the believing part of the Gentiles, who, when that which St. Paul calls "the fellowship of the mystery" was fully explained, chiefly by the glorious ministry of that Apostle himself, were called into that church relation and visible acknowledgment as the people of God, which the Jews had formerly enjoyed, and that with even a higher degree of glory, in proportion to the superior spirituality of the new dispensation. It was this doctrine which excited that strong irritation in the minds of the unbelieving Jews, and in some partially Christianized ones, to which so many references are made in the New Testament. The were "provoked," were made "jealous;" and were often roused to the madness of persecuting opposition by it. There was then a new election of a new people of God, to be composed of Jews, not by virtue of their natural descent, but through their faith in Christ, and of Gentiles of all nations, also believing, and put as believers, on an equal ground with the believing Jews: and there was also a rejection, a reprobation, but not an absolute one; for the election was offered to the Jews first, in every place, by offering them the Gospel. Some embraced it, and submitted to be the elect people of God, on the new ground of faith, instead of the old one of natural descent; and therefore the Apostle, Ro 11:7, calls the believing part of the Jews, "the election," in opposition to those who opposed this "election of grace," and still clung to their former and now repealed election as Jews and the descendants of Abraham; "But the election hath obtained it, and the rest were blinded." The offer had been made to the whole nation; all might have joined the one body of believing Jews and believing Gentiles; but the major part of them refused: they would not "come into the supper;" they made "light of it;" light of an election founded on faith, and which placed the relation of "the people of God" upon spiritual attainments, and offered to them only spiritual blessings. They were, therefore, deprived of election and church relationship of every kind: their temple was burned; their political state abolished; their genealogies confounded; their worship annihilated; and all visible acknowledgment of them by God as a church withdrawn, and transfer red to a church henceforward to be composed chiefly of Gentiles:
and thus, says St. Paul, "were fulfilled the words of Moses, I will provoke you to jealousy by them that are no people, and by a foolish," ignorant and idolatrous, "people I will anger you." It is easy, therefore, to see what is the import of the "calling" and "election" of the Christian church, as spoken of in the New Testament. It was not the calling and the electing of one nation in particular to succeed the Jews; but it was the calling and the electing of believers in all nations, wherever the Gospel should be preached, to be in reality what the Jews typically, and therefore in an inferior degree, had been,
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What then? Israel hath not obtained that which he seeketh, but the election hath obtained, and the rest were blinded.