Scattered (1290) (diaspora noun form of diaspeiro from dia = through + speiro = sow, scatter seed) literally means "through a sowing". "Speiro" is the derivative from which sperma the Greek word for “seed” comes. All this to say that diaspora indicates a scattering abroad which is a technical term to identify Jews living outside Palestine.
Diaspora is used 3 times in the NT (John 7:35; Jas 1:1; 1Pet 1:1) and is translated: dispersion, 1; dispersed, 1; scattered throughout, 1.
There are 8 uses of diaspora in the Septuagint (LXX) (Deut. 28:25; 30:4; Neh. 1:9; Ps. 147:2; Isa. 49:6; Jer. 15:7; 34:17; Dan. 12:2; Jn. 7:35; Jas. 1:1; 1 Pet. 1:1)
At various times, and from the operation of divers causes, the Jews were separated and scattered into foreign countries “to the outmost parts of heaven (Deut. 30:4). (Additional resources on dispersion Easton, ISBE Smith)
Some of these dispersions were voluntary (of great importance during the Greco-Roman period when Jews voluntarily migrated to all the chief towns of the civilized world, chiefly for the sake of trade), while others were forced upon them by the conquering nations (see below: Assyria, Babylon, Rome, etc).
Jewish dispersions were predicted and sovereignly decreed by God if Israel rejected His statutes and their soul abhorred His ordinances so as not to carry out all of His commandments, thereby breaking His covenant. And so in Leviticus we read God' s warning to Israel
You however, I will scatter (diaspeiro in the Greek translation of the Hebrew) among the nations and will draw out a sword after you, as your land becomes desolate and your cities become waste." (Lev 26:33)
Moses warned Israel again that
"Jehovah will scatter (diaspeiro in the Greek translation of the Hebrew) you among the peoples, and you will be left few in number among the nations where Jehovah drives you." (Dt 4:27)
So clearly the various Jewish diasporas, especially those secondary to foreign conquest, were the result of the sovereign outworking of the righteous justice of Jehovah. He is faithful to keep all of His "promises"!
God speaking to His prophet Ezekiel in exile in Babylon explained that
I will leave a remnant, for you will have those who escaped the sword among the nations when you are scattered among the countries. (Ezek 6:8-note)
The majority of the nation of Israel were apparently not of the elect (as this term refers to salvation), but God's grace and mercy preserved a godly group ("the remnant") in the nation. There never has been nor ever will be a complete end to Israel. Click study of doctrine of the remnant (believing Israel).
One of the most interesting and strategic "dispersions" occurred in Acts 8, after the stoning of Stephen, at which time
"a great persecution began against the church in Jerusalem and they were scattered (diaspeiro) throughout the regions of Judea and Samaria" and "those who had been scattered (diaspeiro) went about preaching the word." (Acts 8:4)
The church was scattered like seed so that they might spread the "seed" of the Word of God, the Gospel.
The scattering that Peter is referring to took place prior to the world-wide dispersion associated with the Roman conquest and destruction of Jerusalem and the Holy Temple in 70AD. Therefore at the time of Peter's writing the majority of the Jews living outside of Jerusalem and Palestine were living there by their own choice, the chief reason being the opportunity for business activity which the Gentile centers of population afforded. They were in these strategic population centers when the Christian missionaries contacted them. They had been providentially sown there by the Lord of the harvest, to become themselves disseminators of the gospel which was to be given to the Jew first and then to the Greek (Gentile).
Diaspora is used two other times in the NT:
(1) "The Dispersion among the Greeks" (Jn 7:35) refers to the Jews dwelling either among the Gentiles generally or among nations that used the Greek language.
"The diaspora took place over several centuries. While its exact beginnings are difficult to date, two major events greatly contributed to it. In 722 B. C. the Assyrians captured the Northern Kingdom (Israel) (Ed note: 10 tribes). Following this victory, the Assyrians resettled large numbers of the Israelites in Assyria (2Ki 17:6). In 586 B. C. the Babylonians captured the Southern Kingdom (Judah) (Ed note: Actually composed of 2 tribes: Judah and Benjamin) and followed the same policy of resettlement. Many of the residents of Judah were transported to Babylon (2Ki 25:8, 9, 10, 11, 12). While some of these persons later returned to Judah, many of them remained permanently in Babylon. Later, other wars fought by the Greeks and Romans in Palestine helped scatter more of the Jewish people. The diaspora was further encouraged by severe economic conditions which gripped Palestine. The warfare in the land disrupted the ability of the people to make a living. Also, heavy taxes were exacted from the people by the dominant foreign powers. This made life even more difficult. Adding to this impulse to leave Palestine was the good reception the Jews generally received in other lands. As a rule, they were allowed to practice their own religion without interference. The result of the diaspora was that by New Testament times as many Jews lived outside of Palestine as lived within the land. In almost every city which Paul visited on his missionary journeys, he found a Jewish synagogue (Acts 14:1; 17:1,17:10; 18:4). The diaspora thus helped pave the way for the spread of the gospel." (See Holman Bible Dictionary)
(2) James describes himself as "James, a bond-servant of God and of the Lord Jesus Christ (writing) to the twelve tribes (titule used in NT to refer to nation of Israel) who are dispersed abroad...." (Jas 1:1)
James is referring to any place in the world outside of Palestine. Over the previous several hundred years, various conquerors (including the Roman Pompey in 63 b.c. who carried hundreds of Jewish captives back to Rome) had deported Jews from their homeland and spread them throughout the known world. In addition, many other Jews had voluntarily moved to other countries for business or other reasons (cf. Acts 2:5-11). By New Testament times, many Jews lived abroad. In fact by the time of Philo (20bc to 50ad), a Jewish philosopher of Alexandria, Egypt, an estimated one million Jews lived in Alexandria. An equal number had settled in both Persia and Asia Minor, and about 100,000 lived in Cyrenaica and Italy. The Jews who were dispersed throughout the world in this manner outnumbered the Jews who remained in their native land. Though the "twelve tribes" were scattered (and are to this day), they are not "lost" being listed at the close of biblical history in the Revelation record (Re 7:5, 6, 7, 8-see notes Re 7:5; 7:6; 7:7; 7:8).
Rienecker & Rogers add
The Jewish diaspora came about through deportation and voluntary movement to a foreign land. The people generally lived in their own settlement or quarters ("Jewish quarter") in a foreign land but were still vitally joined to the land of Palestine and the city of Jerusalem with her temple. There was always hope for the eschatological re-gathering of those who had been scattered.
SOME OF THE USES OF DIASPORA IN THE SEPTUAGINT
THE GREEK TRANSLATION OF HEBREW OT
Each of the four OT verses below uses diaspora (used 8x total in the OT Greek translation) in the Septuagint, which was translated ironically by Jewish scholars who were themselves dispersed in Alexandria! All four of these uses relate to the hope of re-gathering of the believing Jewish remnant, which will be consummated at the end of this age, specifically at the termination of the "great tribulation" (click for a detailed chart overview of this critical time period).
(1) The Jewish hope of a future re-gathering of those scattered is based on a promise recorded by Moses:
"If your outcasts (diaspora) are at the ends of the earth, from there the LORD your God will gather you, and from there He will bring you back." (Dt 30:4)
(2) The promise is reiterated after the dispersion and return from Babylonian captivity, Nehemiah recording
"but if you return to Me and keep My commandments and do them (this refers to the remnant of Jews who place their faith in the Messiah and are saved, the culmination of which will occur at the end of this age [Ro 11:26, 27-see notes Ro 11:26; 27]-- in that day when God puts His law within them, writing it on their heart [see Jer 31:33, cf Ezek 36:26, 27] fulfilling His promise of the New Covenant) , though those of you who have been scattered (diaspora) were in the most remote part of the heavens, I will gather them from there and will bring them to the place where I have chosen to cause My name to dwell." (Neh 1:9)
Although God had brought some of the Jews back to Jerusalem after the dispersion to Babylon, as discussed there awaits a future promised re-gathering of believing Jews at the end of this present age.
(3) The psalmist similarly affirms the promise of re-gathering of the disaspora writing
"Jehovah builds up Jerusalem. He gathers the outcasts (diaspora) of Israel." (Ps 147:2) (Spurgeon's comment)
(4) Isaiah records a similar affirmation by God declaring
"It is too small a thing that You should be My Servant (the Father speaking to the Son, the Messiah) to raise up the tribes of Jacob, and to restore the preserved ones ("the scattered ones" = diaspora) of Israel. I will also make You a light of the nations so that My salvation may reach to the end of the earth." (Isaiah 49:6)
PONTUS, GALATIA, CAPPADOCIA, ASIA, AND BITHYNIA: parepidemois diasporas Pontou, Galatias, Kappadokias, Asias kai Bithunias: (Click here for nice MAP) (Pontus, Galatia, Cappadocia, Asia, Bithynia)
These were all Roman province in "Asia Minor". Jews from Pontus, Cappadocia, Asia had been present at Pentecost (Acts 2:9).These were contiguous states stretching along the southern shore of the Black Sea, just those regions in which Paul wanted to minister but was precluded by the Holy Spirit (Acts 16:6, 7, 8). There were a number of churches in those provinces. For example, we know that in the province of Asia there were at least eight churches. Seven of those churches received letters from the Lord Jesus in Revelation 2 and 3. Another church in the province of Asia, the one at Colossae, is not mentioned in Revelation.
Clearly, this area was divinely preserved for Peter’s ministry, and his mission was obviously successful, for Pliny, the Roman governor of this region, pays eloquent though reluctant testimony to the steadfast faith of the "aliens" to whom Peter had written. Years after Peter had written this letter, Pliny the Younger was put in charge of Bithynia and wrote to the Emperor Trajan concerning the Christians ("Christiani"). He tried to make them recant by force and have them acknowledge the pagan gods, bow down before the image of the emperor and curse ("maledixerunt") Christ. Some did, others did not, so Pliny asked for advice. He writes
"It seems to me to be necessary to get advice because many in every age group, every status of life and both male & female are now in danger and will be in the future. This plague of superstition has spread over cities and over the fields and villages, but I believe that its advance can be stopped." (Pliny the Younger: Letters, Book 10, Letter 16, circa 112AD).
Christianity in fact was so entrenched in this region that most of the pagan temples were deserted, no doubt a visible fruit borne by the truth expounded in Peter's epistle.
WHO ARE CHOSEN: eklektois parepidemois diasporas: (1Peter 2:9; Dt 7:6; Isa 65:9; 24.13.22" class="scriptRef">22" class="scriptRef">Mt 24:22 ,24, ,31 Mk 13:20,22,27; Lk 18:7; Jn 15:16, 17, 18, 19; Jn 15:19; 2Jn 1:1,13) (Ro 8:29, 33, 11:2, 5, 6, 7, 28, Ep 1:4, 5; Col 3:12, 2Ti 2:10, Titus 1:1--
Related Resources on Election:
For more notes on this difficult doctrine of election see notes on the following verses - type in "election" and search the page for the specific notes Ro 8:29; Ro 8:33; Ro 11:2; Ro 11:5; 11:6; 11:7; 11:28; Ep 1:4; Ep 1:5; Col 3:12; 2Ti 2:10; Titus 1:1
See notes on related doctrines of "calling" & choosing" - Notes on 2 Peter
Other translations - whom God the Father knew and chose long ago (Phillips), "chosen-out ones" (Wuest)
The NASB is not an accurate rendering of the original word order. A more literal word order is maintained in Young's Literal
"Peter, an apostle of Jesus Christ, to the choice sojourners of the dispersion".
The Amplified also retains the original word order:
"Peter, an apostle (a special messenger) of Jesus Christ, [writing] to the elect exiles of the dispersion scattered (sowed) abroad..."
ELECTION
A DIFFICULT
DOCTRINE
Note: The following discussion is primarily a word study on eklektos and is not intended to be a definitive study on the doctrine of election. Please refer to other resources if would like more in depth and specific discussion of the doctrine of election. Note also that this word study has no major discussion of the role of free will in salvation but that does not mean I do not believe in free will. Read the balance approach of Dr. J Vernon McGee who said
"There are certain things which I believe that to me are not contradictory, but they certainly are paradoxical. Election and free will happen to be one of those...There is a theological argument that rages today on election or free will. There are some people who put all their eggs in the basket of election. There are others who put all their eggs in the basket of free will. I’m not proposing to reconcile the two because I have discovered that I cannot. If you had met me the year that I entered seminary, or the year I graduated, I could have reconciled them for you. I never have been as smart as I was my first year and my last year in seminary. I knew it all then. I could reconcile election and free will, and it was a marvelous explanation. Now I’ve even forgotten what it was. It was pretty silly, if you want to know the truth...You can argue about divine election and free will all you want to, but it works. You cannot make it work out by arguing, but it sure works out in life, friend...
Dr McGee comments on John 6:37 (All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out.)
"Election and free will are both in this verse. “All that the Father giveth me shall come to me” states a truth, and that is election. But wait a minute! “And him that cometh to me I will in no wise cast out” is also true, and “him that cometh to me” is free will. I don’t know how to reconcile them, but they are both true. The Father gives men to Christ, but men have to come. And the ones that come are the ones, apparently, whom the Father gives to Him. You and I are down here, and we don’t see into the machinery of heaven. I don’t know how God runs that computer of election, but I know that He has given to you and to me a free will and we have to exercise it. Because Spurgeon preached a “whosoever will” gospel, someone said to him, “If I believed like you do about election, I wouldn’t preach like you do.” Spurgeon’s answer was something like this, “If the Lord had put a yellow stripe down the backs of the elect, I’d go up and down the street lifting up shirttails, finding out who had the yellow stripe, and then I’d give them the gospel. But God didn’t do it that way. He told me to preach the gospel to every creature that ‘whosoever will may come.’” Jesus says, “and him that cometh to me I will in no wise cast out.” So, my friend, you can argue about election all you want to, but you can come. And if you come, He’ll not cast you out. Someone may ask, “You mean that if I’m not the elect I can still come?” My friend, if you come, you will be the elect. How tremendous this is!"...Does election shut out certain people? No. Life eternal is to know the only true God and Jesus Christ Whom He has sent. Do you have a desire to know the true God and Jesus Christ? Then you are not shut out. You must be one of the elect. He gives eternal life to those who have heard the call and have responded down in their hearts. They have come to Christ of their own free will...We cannot avoid the doctrine of election, nor can we reconcile God’s sovereign election with man’s free will. Both are true. Let’s keep in mind that this is His universe. He is sovereign. I am but a little creature on earth, and He could take away the breath from me in the next moment. Do I have the audacity to stand on my two feet, look Him in the face, and question what He does? That would be rebellion of the worst sort. I bow to my Creator and my Redeemer, knowing that whatever choice He makes is right. By the way, if you do not like what He does, perhaps you should move out of His universe and start one of your own so you can make your own rules. But as long as you live in God’s universe, you will have to play according to His rules. Little man needs to bow his stiff neck and stubborn knees before Almighty God"...I cannot repeat often enough that election is God’s choosing us in Christ. I emphasize again that men are not lost because they have not been elected. They are lost because they are sinners and that is the way they want it and that is the way they have chosen. The free will of man is never violated because of the election of God. The lost man makes his own choice. (McGee, J V: Thru the Bible Commentary: Nashville: Thomas Nelson) (Listen to the Mp3's on this section - John 6:30-37.mp3 John 6:37,38.mp3)
C. H. Spurgeon, when asked how he reconciled God’s election with man's free will replied, “I never have to reconcile friends!” Touché! He also commented that...
You might go for fifty years to some places of worship, and never hear the word “elect” even mentioned. Modern ministers seem to be ashamed of the grand old doctrine of election; but it was not so with the apostles and the early Christians, they were accustomed to speak of one another as the elect of God. The doctrine of election was most precious to their hearts, and therefore Peter writes: “elect according to the foreknowledge of God the Father,”
The first Christians were not so afraid of the doctrine of election as some are now-a-days. Peter was not ashamed to address the saints as the elect of God, for so, indeed, they are, if they be saints at all. It is he that chose them, not because they were sanctified, but that they might be sanctified — chose them to eternal life through sanctification. Oh! happy are they who by grace have made their calling and election sure (see note 2 Peter 1:10), and now ascribe all the glory of their salvation to the sovereign choice of God. “Grace unto you, and peace be multiplied.”
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:
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