Chosen (1588) (eklektos from verb eklego which in middle voice [eklegomai] means select or pick out for one's self which is derived from ek =out + lego =call) means literally the "called out ones" or "chosen out ones". The idea of eklektos is the ones who have been chosen for one's self, selected out of a larger number.
Eklektos - 13.22" class="scriptRef">22x in 22v - Mt 22:14; 24.22" class="scriptRef">24:22, 24, 31; Mk 13:20, 22, 27; Lk 18:7; 23:35; Ro 8:33; 6.13" class="scriptRef">16:13; Col 3:12; 1Ti 5:21; 2Ti 2:10; Titus 1:1; 1Pe 1:1; 2:4, 6, 9; 2Jn 1:1, 13; Rev 17:14. The NAS renders ekletos as = choice(2), choice man(1), chosen(1), chosen(9), chosen one(1), elect(8). Note however that the proper interpretation of the meaning of elect in each of these NT uses depends on the context.
In regard to election as related to salvation, Wuest comments that
"This election does not imply the rejection of the rest (those not chosen out), but is the outcome of the love of God lavished upon those chosen-out." (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Studies in the Vocabulary of the Greek New Testament: Grand Rapids: Eerdmans)
Webster's definition of elect is not bad --
"to pick out; to select from among two or more, that which is preferred...in theology, to designate, choose or select as an object of (divine) mercy or favor".
The 1828 Webster's is even better writing that election means...
In theology, divine choice; predetermination of God, by which persons are distinguished as objects of mercy, become subjects of grace, are sanctified and prepared for heaven. (Webster, N. Noah Webster's first edition of An American dictionary of the English language)
Someone else has written that
Election is God's eternal choice of persons unto everlasting life -- not because of foreseen merit in them, but of His mere mercy in Christ - in consequence of which choice they are called, justified, and glorified.
You may not realize it but you've sung about the "elect" if you've ever sung "The Church's One Foundation" because the second stanza (in the original version) begins "Elect from every nation...." (Note: When you click this hymn on "Cyberhymnal", you will notice that the second stanza has been ALTERED! "Elect from every nation" has been removed and replaced by "She is from every nation"! How tragic to see the Drift from Doctrine which is sound and true! I think the writer Samuel Stone would roll over in his grave to see this downgrade regarding the truth of election! Click here for the original UNALTERED VERSION! Election is a doctrine worth singing about, worth studying and eminently worth preaching.
Have you encouraged your sheep with the glorious truth that they have been chosen (?) ...
in Him (Christ) (WHEN?) before the foundation of the world, (WHY? TO WHAT ETERNAL PURPOSE?) that (they) should be holy and blameless before Him" Ep1:4-note)
Comment: As R B Kuiper put it "When God chose certain persons unto eternal life he did not do so in order that they might be in Christ, but He viewed them from eternity as being in Christ.") (Oh, that the Bride would be diligent to keep her gown spotless, adorned in fine linen which is the righteous deeds of the saints [holy ones] - see Re 19:7, 8-see notes Rev 19:7; 19:8)
The prince of preachers, C H Spurgeon was right when he said
There seems to be an inveterate prejudice in the human mind against this doctrine (of election) and although most other doctrines will be received by professing Christians, some with caution, others with pleasure, yet this one seems to be most frequently disregarded and discarded.
The doctrine of election is surely "solid food" and as such it is tempting as a pastor to avoid preaching this truth ,but remember that
solid food is for the mature, who because of practice have their senses trained to discern good and evil." (Heb 5:14-note)
Comment: As George Whitfield put it "Let a man go to the grammar school of faith and repentance before he goes to the university of election and predestination."
Jeffrey writes that
Discussions of divine election, with its subheadings of predestination and divine foreknowledge, provide the millstones by which countless theological efforts in Western Christendom have been ground. Yet in its rudiments, election means simply the act of choice whereby God in love picks an individual or group out of a larger company for a purpose or destiny of his own appointment. (A Dictionary of Biblical Tradition in English literature. Grand Rapids, Mich. Eerdmans)
God's angels are referred to as "chosen (eklektos) angels" (1Ti 5:21).
Jesus is referred to as "the Christ of God, His Chosen (eklektos) One.” (Lk 23:35) and "choice (eklektos) and precious in the sight of God" (1Pe 2:4-note). Peter quotes the Septuagint translation of Isa 28:16 writing that "this is contained in Scripture (in Isa 28:16):
BEHOLD I LAY IN ZION A CHOICE (eklektos) STONE, A PRECIOUS CORNER stone AND HE WHO BELIEVES IN HIM SHALL NOT BE DISAPPOINTED" (1Pe 2:6-note) which again clearly refers to the Messiah.
Rufus was called "a choice (eklektos) man in the Lord." (Ro 16:13-note) The meaning of eklektos in uses such as this conveys the idea of the "best of class", thus one who is excellent or preeminent. Colloquially we might say "the cream of the crop."
This section in 1 Peter 1:1-2 is the most concise passage of Scripture dealing with the doctrine of election. Note how Peter begins his letter with theology, because he knows that the truths about their sure election will strengthen suffering saints. Elect is in the plural in this verse and as such refers to those who are chosen of God (“selected out ones”) for salvation, who enjoy His favor and who are called to lead a holy life in everlasting communion with Him. In chapter two Peter goes on to inform his readers that they are a "chosen (eklektos) race (offspring, posterity, generation, kin)" (1Pe 2:9-note), in a sense designating believers as a separate "race" of men (cf 2Cor 5:17), who have been "elected" by God to
"proclaim the excellencies of Him Who called" them "out of darkness into His marvelous light." (1Pe 2:9-note)
Comment: The elect are to proclaim the gospel.
The elect is used three times in Jesus' Olivet Discourse, our Lord declaring to His believing Jewish disciples (Peter, James, John and Andrew were the only ones present) that
"unless those days had been cut short, no life would have been saved; but for the sake of the elect (this is the first use of eklektos in the NT) those days shall be cut short." (Mt 24:22, cf Mt 24:24)
He went on to declare that at the end of the Great Tribulation He would
send forth His angels with A GREAT TRUMPET and THEY WILL GATHER TOGETHER His elect from the four winds, from one end of the sky to the other. (Mt 24:31)
In context "the elect" in Matthew 24 is referring to Jews who place their faith in Messiah during the Great Tribulation at the end of this age. Obviously there will be Gentiles saved during this time (and they are also clearly of the elect), but the in the context, the Gentiles do not appear to be the primary group of "the elect" Jesus is addressing in the Olivet Discourse.
John MacArthur commenting on who the "elect" are in Matthew 24 writes that
"The elect could represent the nation of Israel, which is often referred to in the Old Testament as God’s elect, or chosen, people. It could also include those who become Christians during the Tribulation (Re 7:14-note). Both applications seem appropriate, because God will preserve a redeemed remnant of the nation of Israel as well as some redeemed Gentiles." (Matthew 24-28)
The elect of God is a privilege which conveys the responsibility to walk worthy of the calling to which we have been called. Thus Paul reminds the Colossians that
"those who have been chosen of God, holy and beloved" should strive to "put on a heart of compassion, kindness, humility, gentleness and patience..." (Col 3:12-note)
Paul clearly accepted the doctrine of election writing to Timothy that
for this reason (the preeminence of Christ and the power of God's word - 2Ti 2:9-note) I endure all things (WHY? WHAT DROVE PAUL?) for the sake of those who are chosen (ELECTED - destined for salvation but not yet brought into this glorious state), that they also may obtain the salvation which is in Christ Jesus and with it eternal glory. (2Ti 2:10-note)
The doctrine of election did not discourage Paul from evangelizing the lost, but in fact had the opposite effect. Don't let the truth about election discourage you from proclaiming the gospel to all men.
In the last use of eklektos in the NT, we see that at the end of this age rebellious men led by the Antichrist
will wage war against the Lamb, and the Lamb will overcome them, because He is Lord of lords and King of kings, and those who are with Him are the called and chosen and faithful." (Re 17:14-note)
The elect will have the incredible privilege of witnessing the overthrow of the final evil world ruler and all those who follow him.
Eklektos was used in secular Greek to describe anything that was specially chosen, such as specially chosen ("choice") fruit, articles specially chosen because they are so outstandingly well made or picked troops specially chosen for some great exploit.
Eklektos carries the accessory ideas of kindness, favor, love. Specifically in regard to salvation, God’s choice is part of His predetermined plan, not based on any merit in those who are chosen, but solely on His grace and love. The verb form (eklegomai [word study]) is used in Ephesians 1:4-note where it is rendered “chose,” referring to the act of God in sovereign grace choosing out certain ones from among mankind for Himself "before the foundation of the world". The verb (eklegomai) is middle voice (reflexive...conveys the sense of "for Himself") which indicates that God as the subject was acting in His own interest.
Horatio Bonar's hymn beautifully depicts the Father's electing love for His "wandering sheep."
I WAS A WANDERING SHEEP
by Horatio Bonar
(Play hymn)
I was a wand'ring sheep,
I did not love the fold:
I did not love my Shepherd's voice,
I would not be controlled.
I was a way-ward child,
I did not love my home:
I did not love my Father's voice,
I loved afar to roam.
The Shepherd sought His sheep,
the Father sought His child:
He followed me o'er vale and hill,
o'er deserts waste and wild:
He found me nigh to death,
famished, and faint and lone,
He bound me with the bands of love,
He saved the wand'ring one.
Jesus my Shepherd is:
'Twas He that loved my soul,
'Twas He that washed me in His blood,
'Twas He that made me whole:
'Twas He that sought the lost,
That found the wand'ring sheep:
'Twas He that bro't me to the fold,
'Tis He that still doth keep.
No more a wand'ring sheep,
I love to be controlled,
I love my tender Shepherd's voice,
I love the peaceful fold:
No more a way-ward Child,
I seek no more to roam:
I love my heavenly Father's voice,
I love, I love His home!
Nelson's New Illustrated Bible Dictionary writes that election is
"the gracious and free act of God by which He calls those who become part of His kingdom and special beneficiaries of His love and blessings. The Bible describes the concept of election in three distinct ways. (1) Election sometimes refers to the choice of Israel (see next paragraph) and the church as a people for special service and privileges. (2) Election may also refer to the choice of a specific individual to some office or to perform some special service. (3) Still other passages of the Bible refer to the election of individuals to be children of God and heirs of eternal life." (Youngblood, R. F., Bruce, F. F., Harrison, R. K., & Thomas Nelson Publishers. Nelson's New Illustrated Bible Dictionary) (Numbers added)
The principle of God's sovereign good pleasure in election is illustrated In the OT Israel where God reminds Israel
"I have chosen you to be a people for His own possession out of all the peoples who are on the face of the earth." (Dt 7:6).
The "election" of Israel differs from election of believers in the NT as the former election is national and does not necessarily imply salvation of those chosen, whereas election in the NT refers only to those who are granted salvation.
The Greek word eklektos occurs some 83 times in the Septuagint (LXX) (23" class="scriptRef">23" class="scriptRef">23.6" class="scriptRef">Gen. 23:6; 41:2, 7" class="scriptRef">4f, 7, 18, 20; 14.7" class="scriptRef">Exod. 14:7; 30:23; Num. 11:28; Deut. 12:11; 15" class="scriptRef">Jdg. 20:15, 34; 24.2" class="scriptRef">1 Sam. 24:2; 26:2; 2 Sam. 8:8; 21:6; 22:27; 1 Ki. 4:20, 23; 2 Ki. 8:12; 19.23" class="scriptRef">19:23; 1 Chr. 7:40; 9:22; 16:13; 18:8; Ezr. 5:8; Neh. 5:18; Est. 8:12; Job 37:11; Ps. 18:26; 78:31; 89:3, 19; 105:6, 43; 106:5, 23; 141:4; Prov. 8:19; 12:24; 17:3; Cant. 5:15; 6:9f; Isa. 22:7f; 28:16; 40:30; 42:1; 43:20; 45:4; 49:2; 54:12; 65:9, 15, 23; Jer. 3:19; 10:17; 22:7; 25:34; 31:39; 46:15; 48:15; Lam. 1:15; 5:13f; Ezek. 7:20; 19:12, 14; 25:9; 27:20, 24; 31:16; Dan. 11:15; Amos 5:11; Hab. 1:16; Hag. 2:7; Zech. 7:14; 11:16). Some of these Septuagint (LXX) occurrences utilize eklektos to describe those who are or who will be saved. For example, in a prophecy describing a believing remnant of Israel who would come into the millennial kingdom of Messiah, God promises
I will bring forth offspring from Jacob, and an heir of My mountains from Judah; even My chosen (elect = eklektos) ones shall inherit it, and My servants shall dwell there. (Isa 65:9)
The faithful Jewish remnant will inherit the land of Israel at the end of the Great Tribulation, which immediately precedes the millennial reign of Christ from an earthly Jerusalem. In the context of the 1000 year reign God goes on to add that
"My chosen (elect = eklektos) shall not toil in vain, neither shall they beget children to be cursed; for they are a seed blessed of God, and their offspring with them." (Isa 65:23)
One familiar use of eklektos is found in Mt 22:14 where Jesus concludes a parable on the king's wedding feast with the declaration
"For many are called, but few are chosen (eklektos)."
How is this to be interpreted? How does the use of "call" in Matthew's gospel differ from the use of "call" by Paul (and Peter)? The "call" spoken of in this parable is referred to as the “general call” (“external” call)—a summons to repentance and faith that is inherent in the gospel message. This call extends to all who hear the gospel but clearly does not constitute or guarantee election. For example the Jews heard but did not heed the call, as Paul explains in (Ro 10:16, 17, 18-notes). “Many” hear it; “few” respond (Mt 7:13, 14-notes). Those who respond are the “chosen,” the elect and for them the call has been an "effectual call". In the writings of Paul and Peter “call” usually equates with those who are the elect and thus is an effectual call (see sermon by Spurgeon).
D L Moody said it this way
The elect are the whosoever wills, the non-elect are the whosoever "won'ts".
Schematically the difference is depicted in the table below:
In Matthew 22:14
"The Called" may or may not = "The Chosen"
In Paul & Peter's writings:
"The Called" = "The Chosen"
This truth of “effectual call” is often referred to as God’s irresistible call extended to the elect (Ro 8:30-note). This “effectual call” is the supernatural drawing of God for Jesus explained that
No one can come to Me, unless the Father Who sent Me draws him... (Jn 6:44)
In Jesus' parable here in Matthew 22, a "general call" is in view, and this call extends to all who hear (presumably the gospel) — this call is the great “whosoever will” of the gospel (cf. Re 22:17-note).
So now we see the proper balance between human responsibility and divine sovereignty: the “called” who reject the invitation do so willingly, and therefore their exclusion from the kingdom is perfectly just. The “chosen” enter the kingdom only because of the grace of God in choosing and drawing them. All Israel had been invited, but only a remnant would accept the invitation and follow Jesus. Those Jews who accepted this general call were clearly the chosen. Now are you totally confused?
Election is not an easy doctrine for finite man to understand and so it is not a popular doctrine. Election however does allow God to be God and all attempt to make it "logical" in our mind only detracts from the sovereignty of God in salvation. If one has difficulty resolving the doctrines of divine election and man's free will, the difficulty lies not in God's plan but in man’s mind. One must accept that Scripture teaches both doctrines. The doctrine of election is a "sacred secret" that belongs to God's children, a "family truth" intended to foster the welfare of believers, and to strengthen and encourage saints in their affliction. It is not a doctrine that believers can cogently explain to the unsaved. The miracle of divine election does not depend on anything that we are or that we have done, for If God saved a sinner on the basis of our merit or works, nobody would be saved. Election and salvation is all through God’s grace that it might all bring glory to God.
Spurgeon
Andrew Fuller remarks, in a letter to two relatives:—"I used to think that the doctrine of election was a reason why we need not pray, and I fear there are many who split upon this rock, who think it is to no purpose to pray, as things will be as they will be. But I now see that the doctrine of election is the greatest encouragement instead of a discouragement to prayer. He that decreed that any one should be finally saved, decreed that it should be in the way of prayer; as much as he that has decreed what we shall possess of the things of this life, has decreed that it shall be in the way of industry; and as we never think of being idle in common business, because God has decreed what we shall possess of this world's good, so neither should we be slothful in the business of our souls, because our final state is decreed." — Feathers for Arrows
O Happy Day, That Fixed My Choice
--Philip Doddridge
Oh, happy day, that fixed my choice
On thee, my Saviour and my God!
Well may this glowing heart rejoice,
And tell its raptures all abroad.
Refrain
Happy day, happy day, when Jesus washed my sins away!
He taught me how to watch and pray, and live rejoicing every day
Happy day, happy day, when Jesus washed my sins away.
O happy bond, that seals my vows
To Him Who merits all my love!
Let cheerful anthems fill His house,
While to that sacred shrine I move.
Refrain
’Tis done: the great transaction’s done!
I am the Lord’s and He is mine;
He drew me, and I followed on;
Charmed to confess the voice divine.
Refrain
Now rest, my long divided heart,
Fixed on this blissful center, rest.
Here have I found a nobler part;
Here heavenly pleasures fill my breast.
Refrain
High heaven, that heard the solemn vow,
That vow renewed shall daily hear,
Till in life’s latest hour I bow
And bless in death a bond so dear.
Refrain
Some quotes on election from well respected saints...
Thou didst seek us when we sought thee not; didst seek us indeed that we might seek thee. - Augustine
Man is not converted because he wills to be, but he wills to be because he is ordained to election. - Augustine
God chooses us, not because we believe, but that we may believe. - Augustine
You begin at the wrong end if you first dispute about your election. Prove your conversion, and then never doubt your election. - Joseph Alleine
Election is a doctrine I am called upon to believe; evangelism is a command I am called upon to obey. - John Blanchard
At the heart of the election doctrine throbs God's freedom. - Carl F. H. Henry
Election demands evangelism. All of God's elect must be saved. Not one of them may perish. And the gospel is the means by which God bestows saving faith upon them. - R. B. Kuiper
Nothing could be further from the truth than the suggestion that God's choice destroys moral effort on our part. - Sinclair Ferguson
None can know their election but by their conformity to Christ; for all that are chosen are chosen to sanctification. - Matthew Henry
Election, so far from undermining evangelism, undergirds it, for it provides the only hope of its succeeding in its aim. - J. I. Packer
Election is always to sanctification. Those whom Christ chooses out of mankind, he chooses not only that they may be saved, but that they may bear fruit, and fruit that can be seen. All other election beside this is a mere vain delusion, and a miserable invention of man. - J. C. Ryle
Our election is not based on our wills but on the purposes of the will of God. - R. C. Sproul
God has not chosen us because we were holy, or because he foresaw we should become holy, but in order that we might be holy. - Charles Simeon
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