ELECT, ELECTION is used as verb (בָּחַר֒, H1047, choose; ἐκλεγομαι, select) to denote the action whereby an individual or group is chosen for a specific purpose; as adjective (בָּחִיר, H1040, ἐκλεκτός, G1723) to characterize the individual or group chosen, and “election” (ἐκλογή, G1724) is the corresponding substantive. Though the verb can be used with reference to man’s action (cf. Luke 10:42; 14:7; Acts 6:5), yet it is with God’s action we are concerned when we use the terms “elect” and “election.” It is particularly upon the differentiation involved for men that thought is focused. God makes men to differ, and Scripture is permeated with this emphasis.
I. Theocratic election
Israel as a people were chosen by God for special favor and privilege and set apart from all the nations of the earth (Deut 4:37; 7:6, 7; 10:15; 14:2; 1 Kings 3:8; Pss 33:12; 76:1, 2; 105:6, 43; 135:4; Isa 41:8, 9; 43:20-22; 44:1, 2; 45:4; cf. also Gen 18:19; Exod 2:25; Jer 31:3, 4; Hos 11:1; Amos 3:2; Mal 1:2). With respect to this election the following considerations are to be noted.
A. It proceeded from God’s love. The election proceeded from God’s love and this love was not constrained by any eminence in might or righteousness belonging to Israel (Deut 4:37; 7:6-8; 9:4-6). Israel was the fewest of all peoples and they were also a rebellious and stiffnecked people (9:7-13). It was, therefore, of His own sovereign good pleasure that God loved them and took delight in them. Election arose from the free determinations of His loving will.
B. It was unto separation. The election was unto separation from all other nations that Israel might be holy and a people for God’s own possession (14:2; Pss 33:12; 135:4), a people formed for Himself to show forth His praise (Isa 43:1, 7, 21). Repeatedly in the history of Israel it had been declared through prophet and demonstrated in the events of providence that Israel had not only been chosen to show forth God’s praise but also increased, preserved, and restored for his name’s sake (Exod 9:16; 32:9-14; Ps 106:8, 47; Isa 43:25; 48:9-11; 63:12-14; Ezek 36:21-24).
C. It was unto obedience. The election was unto obedience in the bond of covenant fidelity (Exod 19:4-6; 20:2-17; 24:7; Lev 18:4, 5; 19:2-4; 20:7, 8; Deut 14:1, 2; Ps 147:19, 20). Israel’s privilege could never be divorced from the corresponding obligations nor from the curses incident to unfaithfulness (Deut 27:1-26; Amos 3:2).
D. It became specialized. The election became more specialized in reference to certain tribes and persons for distinct functions and prerogatives (Num 16:5; Deut 18:1-5; 1 Sam 10:24; 2 Sam 6:21; 2 Chron 6:6; Ps 78:68).
E. It did not guarantee the eternal salvation of all who were comprised in it. Of itself, therefore, it is to be distinguished from the more specific and particularized election that is unto and commensurate with salvation. This was exemplified in the OT (cf. 1 Kings 19:18; Ps 95:8-11; Isa 1:9; 10:22, 23). It is made more perspicuous in the NT. “They are not all Israel, that are of Israel” (Rom 9:6 ASV; cf. 9:7-13; 11:7-10; Heb 4:2-7). There are, however, two important observations to be made. (a) Though the ethnic election did not insure salvation, it is not to be depreciated. “What advantage then hath the Jew? or what is the profit of circumcision? Much every way: first of all, that they were intrusted with the oracles of God” (Rom 3:1, 2 ASV). To Israel pertained “the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises” (Rom 9:4 ASV). The election of Israel was the channel through which God was pleased to administer His saving grace and in the fullness of time fulfill His redemptive purpose for all nations (cf. Gen 12:3; 22:18). Within this context Christ came (Rom 1:3; 9:5; Gal 4:4). (b) The ethnic election must not be dissociated from the particular election that is unto salvation. Within the context of the former there were always those who were elected to salvation, and the blessings and privileges dispensed in terms of the ethnic election provided the means through which particular election came to expression and achieved its purpose. Furthermore, at the center of the administration which constituted the ethnic election was “the election of grace” (cf. Rom 11:5) insuring the salvation of those who were the children of God and the true seed (cf. Rom 9:7, 8). This is verified in the history of the OT by the faithful in all generations.
II. Messianic election
This refers to the election of Christ (Ps 89:19; Isa 42:1; 1 Pet 2:4, 6; cf. Isa 28:16; Luke 23:35). The Father’s witness to Christ on the occasion of the baptism by John (Matt 3:17; Mark 1:11; Luke 3:22) and also at the transfiguration of Jesus (Matt 17:5; Luke 9:35) bears directly on this election. The words “in whom I am well pleased” should be taken to mean “on whom my good pleasure has come to rest,” and the word “chosen” in Luke 9:35 points to this conclusion. The Father’s good pleasure rested on the Son for messianic appointment and investiture. The various passages cited above are in distinctly messianic contexts—chosen out of the people for kingly rule (Ps 89:19), elect as Servant (Isa 42:1; cf. Ps 2:6) and as the living chief cornerstone and sure foundation (Isa 28:16; 1 Pet 2:4, 6). This implies that the election must be conceived of within the economy of salvation and is concerned with the office to which the Son of God is appointed in order to bring to fruition God’s saving purpose. We have no warrant to assume or affirm that Christ’s election is the precondition of the election of men unto salvation even though, as will be noted, the latter was election in Christ (Eph 1:4). It is, however, of paramount significance that God the Father is the author of both and thus Christ and the elect are all of one (Heb 2:11).
III. Soteric election
Though closely related to the foregoing aspects, election to salvation is distinct. It is distinct from Israel’s ethnic election in that it insures the salvation of its objects and distinct from Christ’s election in that the latter is not to salvation but to office for the accomplishing of salvation. In the OT much emphasis falls on ethnic election. In the NT ethnic election recedes to the background and the terms “elect” and “election,” when the action of God in reference to men is in view, are used with few exceptions (cf. Acts 13:17; Rom 11:28) of the election unto life and salvation. The revelatory data establish its characterizing features.
A. Eternal. Ephesians 1:4 is explicit to this effect. The election in Christ was “before the foundation of the world.” The same is implied when Paul says that God “saved us, and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before times eternal” (2 Tim 1:9 ASV). Whether the concluding clause refers to the “calling” or to the “grace” (the latter alternative is distinctly to be preferred), we are, in any case, pointed to God’s eternal counsel, and the analogy of Paul’s teaching (Eph 1:4, 9; cf. Rom 9:11) would require that this counsel include election. We cannot think in terms of eternity because we are creatures and are temporally conditioned. But we must think of eternity and it is of faith to believe that the fountain from which salvation emanates is the eternal purpose of God. All the other features of election cannot be properly construed except as they are related to its origin in the mystery of God’s eternal will.
B. Sovereign. To suppose that election is constrained by or grounded in any differentiating quality or condition in men themselves would contradict the pervasive emphasis of Scripture upon the good pleasure of God. When Paul speaks of election in Christ before the foundation of the world (Eph 1:4), he explicates this still further in v. 5 as predestination in love unto adoption and then informs us of that in accordance with which election and predestination took place. It is “according to the good pleasure of his will.” These terms are sufficient to express God’s sovereign determination as the explanation, but the apostle is not content. He reiterates the thought and piles up expressions which obviate the possibility of intruding a human factor as the conditioning element. Predestination, he repeats, is “according to the purpose of him who worketh all things after the counsel of his will” (v. 11 ASV). The same accent on the pure sovereignty of God appears again in Paul. In meeting the objection that the differentiation impugns the justice of God he appeals to the word of God to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion” (Rom 9:15 ASV; cf. Exod 33:19) and concludes: “So then it is not of him that willeth, nor of him that runneth, but of God that hath mercy” (Rom 9:16 ASV). God’s sovereign will is compared to the right of the potter over the clay in order to show, not that God deals with men as clay, but that God in His dealings with men has the right to differentiate and does so as the potter makes one vessel unto honor and another to dishonor (9:19-24). It may not be pleaded that this is only Pauline doctrine. The same principle of God’s sovereign good pleasure appears in the teaching of our Lord and is predicated of the Father and of J esus Himself: “Yea, Father, for so it was well-pleasing in thy sight...and he to whomsoever the Son willeth to reveal him” (Matt 11:26, 27 ASV). It is thus of the essence of the NT doctrine of election to characterize it as unconditional, and this means that the source and cause reside in God’s sovereign good pleasure alone.
C. Gracious. That election is all of grace is implicit in its sovereign character. In addition to the emphasis upon the good pleasure of God the Scripture expressly defines it as gracious. It is “the election of grace” (Rom 11:5) and the ultimate design is stated to be the praise of the glory of God’s grace (Eph 1:7; cf. v. 12). Grace and mercy are correlative in the plan and execution of salvation and when the apostle says that the election is “of God that hath mercy” (Rom 9:16) and that He makes known “the riches of his glory upon vessels of mercy, which he afore prepared unto glory” (Rom 9:23 ASV), the reference to mercy accentuates the gracious character. In the history of revelation this feature is verified in none more than in the choice of Jacob. All the circumstances converge to point up sovereign grace as opposed to any determining factor belonging to Jacob or to his conduct (cf. Rom 9:11-13). In the theocratic election Israel was repeatedly reminded that they were not chosen because of their might or righteousness. In particular election the choice of the foolish, weak, base, despised things of the world and the things that are not is to the end that no flesh should glory before God (1 Cor 1:27-29; cf. James 2:5). The eternal fount of salvation is the grace exhibited in its actual possession (cf. Eph 2:8-10).
D. Immutable. “The purpose of God according to election” (Rom 9:11) cannot mean less than electing purpose and it is this that is said to stand. The thought is the security and inviolability of the purpose entailed in election. Various considerations show that the end contemplated in election cannot fail of realization. (a) When Jesus said that the days of tribulation would be shortened for the sake of the elect, the implication is that the elect must be saved (Matt 24:22; Mark 13:20). The gathering of the elect from the four winds, from one end of heaven to the other at Jesus’ coming in glory (Matt 25:31; Mark 13:27) is the assurance given by Jesus Himself that at the end the elect will be gathered to Him by a ministry that belongs to the people of God as the heirs of salvation, the ministry of the angels (cf. Matt 18:10; Luke 16:22; Heb 1:14). (b) Since election involves determinate purpose it is impossible to conceive of this purpose as defeated and the purpose must be one correspondent with the grace of election itself. This is the tenor of various passages—elected to be holy (Eph 1:4), predestinated unto adoption (1:5), chosen unto salvation (2 Thess 2:13). The purpose according to which calling takes place (Rom 8:28) is the one that issues in glorification (8:30). (c) The security of the elect is the theme of Romans 8:33-39. The triumphant conclusion of vv. 38, 39 is continuous with and the climax to the series of questions that begins with: “who shall lay anything to the charge of God’s elect?” (v. 33). (d) The “vessels of mercy” (9:23) are, by reason of the context, to be identified with the elect (cf. v. 11) and they are said to be “afore prepared unto glory” in contrast with the “vessels of wrath fitted unto destruction” (v. 22 ASV).
E. In Christ. The only place where this feature is expressly intimated is Ephesians 1:4. Much debate has arisen respecting the import. Since there are no parallel passages to shed light on the precise meaning, we shall have to be content with the unanswered questions which we are disposed to ask. Christian faith is resigned to the unsolved mysteries with which revelation confronts us. Election in Christ is, however, a datum of revelation to be received and obscurity respecting certain implications should not be allowed to eclipse the truths and relationships involved of which we do know.
God the Father is the subject of election; it is His distinguishing action and He who initiates the whole process of salvation. That the ultimate source resides in the Father is the sustained witness of Scripture and faith is greatly impaired if this is not recognized and appreciated. But this action of the Father may not be dissociated from Christ nor conceived of apart from Him. How the action of the Father relates itself to Christ we are not able to define; this belongs to His unsearchable counsel. Nevertheless it is of the essence of our faith in the Father’s electing grace to know that in the fount of salvation the elect were never contemplated apart from Christ, that union with Christ was constituted in the decree of election. The people of God prize the mediation of Christ in all phases of redemption accomplished and applied. They should also prize the relation to Christ constituted in eternal election.
The election in Christ, as shown above, must be construed in messianic terms and as relevant to the economy of salvation. This economy has its source in election and election is unto the salvation of its objects. It would be proper, therefore, to infer that Christ is contemplated in His messianic identity when it is said that the elect were chosen in Him. Election must not be thought of apart from the salvation which it insures, and salvation is inconceivable apart from Christ. One must conclude that election in Christ and the election of Christ are correlative and therefore not only to be conjoined in our thought but intrinsically inseparable by reason of the terms in which Scripture enunciates them.
No phase of salvation is more basic or central than union with Christ. Redemption once wrought is efficacious because the redeemed died with Christ and rose with Him (Rom 6:2-6). At the inception of salvation in possession is the call of the Father into the fellowship of Christ (1 Cor 1:9). It is in Christ we have the forgiveness of sins and are justified (Rom 8:1; Eph 1:7). In Him we are given an inheritance and in Him sealed with the Holy Spirit as the earnest of the inheritance (Eph 1:11, 13, 14). In Christ believers die and they are dead in Christ (1 Thess 4:14, 16). In Christ they will be resurrected (1 Cor 15:22). Together with Christ they will be glorified (Rom 8:17). Election in Christ before the foundation of the world is the assurance given us that this union with Christ in all its aspects and in the richness of its grace has its source in a union constituted before times eternal. All spiritual blessing bestowed is in accordance with this election in Christ and flows from it. No spiritual blessing can be regarded as the precondition of election in Christ; every such blessing is its fruit.
The pivotal passage (Eph 1:4) has no precise parallel. It may be that Romans 8:29 expresses what is intended by election in Christ. If this is so, then “predestinated to be conformed to the image of his Son” defines the import of “in Christ” and the purpose of the latter is to inform us that election had not been conceived of or determined by God the Father except in terms of the end to which it was directed, namely, conformity to the image of the Father’s only begotten. It can be said that this would provide a sufficient reason for the terms of Ephesians 1:4. In any case, Romans 8:29 informs us of what is implied in the election in Christ and, if it is not intended as definition, no other text is comparably rich in setting forth what is involved. For conformity to the image of God’s Son that He might be the firstborn among many brethren is the highest conceivable destiny for creatures.
F. Obligations. All of God’s revealed counsel comes to us with demand. The kind of demand is determined by the specific content of what is revealed and by the relation we particularly sustain to God. It might be supposed that only believers should be concerned with election and that to unbelievers this truth of election is sealed. It is true that unbelievers cannot know themselves as elect of God, and it would be presumption for them to entertain the faith of their election or the conviction of their non-election. But the truth of God’s electing grace is revelation given to all to whom the Gospel comes. Unbelievers should be stirred by concern to use the God-appointed means for their salvation to the end that through repentance and faith they may come to know that they are elect of God. Election should be encouragement rather than discouragement to sinners seeking salvation. Election assures them that God does save and that the grace which saves is the same grace that has its fountain in election. Furthermore, the free overture of grace in Christ to all without distinction comes from God’s electing grace. Hence, it is a grave error to maintain that election either as to its truth or in its proclamation has no relevance to unbelievers. No part of God’s counsel may be withheld from men.
The obligations incident to election have special reference to believers.
1. They are to make their election sure (2 Pet 1:10). This does not mean that they are to make it sure by effecting it, by causing it to be. It is God who elects and no agency of man enters into it or contributes to it. To make it sure means to make certain that it is a fact pertaining to ourselves. How this is to be done the Scripture makes plain. It is significant that a certain order is observed: “make your calling and election sure.” Though calling is likewise an act of God and of God alone, it is an act addressed to us and comes within our experience. Calling and election are always conjoined (Rom 8:28-30; 2 Tim 1:9) and from the certainty of our calling we may be assured of our election. Paul also indicates this order of thought (1 Thess 1:3, 4). It was from the “work of faith and labor of love and patience of hope” that he knew of the election of the saints, not by some esoteric or mystical insight into the hidden mysteries of God. The same process applies in the sphere of self-examination. Our thought proceeds upstream. Only from the fruit may we be assured of the ultimate root in divine election. Perplexity and confusion result from neglect of this order of human inquiry and faith.
2. The assurance of election should evoke gratitude and humility. Salvation is all of grace and that this grace takes its origin from the sovereign good pleasure of God the Father in the counsel of His will from eternal ages should fill the believer with adoring amazement that he should have been chosen in love for life everlasting. Election constrains the praise of the glory of God’s grace (Eph 1:6, 12, 14) and to make it the occasion for presumption or pride is to turn the grace of God into lasciviousness. “The thought of election should drive ransomed sinners to incessant doxologies and thanksgivings, as it does Paul” (J. I. Packer, “Election,” NBD [1962], p. 360). The fruit of gratitude is not license but constant care to “prove what is the good and acceptable and perfect will of God” (Rom 12:2 ASV), to be “sincere and void of offence unto the day of Christ” (Phil 1:10; cf. Col 3:12).
3. The certainty of election imparts to the believer a sense of security. Bound up with election is the immutable purpose of God. In this resides the security of God’s people and nothing will separate them from the love of God in Christ Jesus (cf. Rom 8:33-39). The praise of God’s grace is intensified the more believers rely upon the faithfulness and power of God. His counsel stands fast and is the guarantee that the final issue will correspond with the love that election reveals.
IV. Election to office
In the NT, as in the Old, there is election to specialized functions. It is to be distinguished from election to salvation in two respects.
The latter is specifically the action of God the Father, as has been noted repeatedly. With the exception of Acts 15:7, where Peter, by implication, is represented as chosen to bring the word of the Gospel to the Gentiles, the election to special office appears as that exercised by Christ (Luke 16:13; John 6:70; 15:16, 19; Acts 9:15).
Election to office is not necessarily concomitant with election to salvation. The choice of Judas Iscariot shows this. Judas’ loss points up the necessity of observing the distinction because his loss is not to be construed as defeat of the election of grace or as an exception to the security it entails. The case of Judas likewise warns us that endowments for office are not of themselves the guarantee of salvation. The words of our Lord also advise us (John 17:12; 18:9) that the example of Judas is not the rule in the institution of Christ. The rule is what we find in John 15:16, 19 that those chosen to office are not of the world and bear the fruit that abides (cf. also John 17:16).
V. Elect angels
The angels that kept their first estate (cf. Jude 6) are called the elect angels (1 Tim 5:21). Election in their case differs from election as it pertains to men. These angels never sinned and so their election was not to salvation or redemption but to preservation and confirmation. Although they perform manifold functions in connection with the salvation of men, their election was not in Christ nor were they predestinated to the unsurpassable glory designed for the elect of mankind (cf. Rom 8:29; Heb 2:5, 10-16). But the services they perform for the heirs of salvation (Heb 1:14) are bound up with the confirmation they enjoy by reason of election. The elect of mankind in deriving untold blessing from the ministry of angels should know that this ministry the angels perform in gratitude to God for the election of which they are partakers.
See also Foreknow, Foreknowledge.
Bibliography J. Calvin, Institutes, III, xxi-xxiv; J. Zanchius, The Doctrine of Absolute Predestination (E. T. 1930); A. Booth, The Reign of Grace (1949), 53-97; H. H. Rowley, The Biblical Doctrine of Election (1950); B. B. Warfield, “Predestination” in Biblical and Theological Studies (1952), 270-333; G. C. Berkouwer, Divine Election (1960); J. I. Packer, “Election” in NBD (1962).