ELECTION — 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. Election sometimes refers to the choice of
Israel and the church as a people for special service and privileges. Election
may also refer to the choice of a specific individual to some office or to
perform some special service. Still other passages of the Bible refer to the
election of individuals to be children of God and heirs of eternal life.
Throughout the history of
redemption, election has characterized God’s saving activity. He chose and
called Abraham from Ur to Canaan, making an everlasting covenant with him and
his offspring (Gen. 11:31–12:7; Neh. 9:7; Is. 41:8). God also called Moses to
lead His people out of bondage (Ex. 2:24–3:10; Deut. 6:21–23; Ps. 105). He
chose Israel from among the nations of the world to be His special covenant
people (Deut. 4:37; 7:6–7; Is. 44:1–2).
Election to salvation takes place “in Christ” (Eph. 1:4;
2:10) as a part of God’s purpose for the human race. As part of His eternal plan, God allows us to use our
freedom to rebel against Him. Thus it is gracious of God to save those who find
salvation through Jesus Christ. It is not unjust of Him not to save everyone,
since no one deserves to be saved (Matt. 20:14; Rom. 1:18; 9:15). Election is
gracious; it is also unconditional and unmerited (Acts 13:48; Rom. 9:11; 1 Pet.
1:2). It is an expression of the eternal, sovereign will of God who cannot
change (Rom. 8:29; 2 Thess. 2:13). Therefore
the salvation of the elect is certain (Rom. 8:28, 33).
Election is a necessary condition for salvation; faith is
the sufficient condition. The elect inevitably believe, but they do
not believe against their will. They have a God-given desire and ability to
trust in Christ for salvation (Acts 13:48; 1 Cor. 15:10; Phil. 1:29; 2:13). The
elect choose God because He effectively calls them through the proclamation of
the gospel of Jesus Christ; they choose Him because He first chose and called
them to Himself (Rom. 8:28). That initiating love of God is reflected in Jesus’
statement, “You did not choose Me, but I chose you” (John 15:16).
A careful study of the Bible’s
doctrine of man cures any romantic notion of a human will that is free to
choose for or against God. Those who are slaves to sin and its power (Rom. 6:6)
neither understand nor seek after God in and of themselves (Rom. 3:11; John
14:17; 1 Cor. 2:14). Outside of Christ, people are spiritually dead rebels who
neither desire to submit to the Lord Jesus Christ nor are able to. Apart from
God’s gracious, free, eternal, and sovereign choice of sinners to become His
children, none would be saved but would remain forever under His wrath (Rom.
1:18).
Election is not to be a source of
complacency (2 Pet. 1:12) or presumption (Rom. 11:19–22) on the part of
Christians. They are to make their calling and election certain by growing in
godliness (2 Pet. 1:2–11) as they respond with gratitude to God’s electing love
(Col. 3:12–17).
God has chosen Christians to bear
the image and glory of Christ (Rom. 8:29; 2 Thess. 2:14). They have been
elected to be holy in conduct, like Christ (Eph. 1:4). Like Him, they are also
to be glorified in their whole being in the life to come (2 Cor. 3:18; Phil.
3:21). The ultimate goal of our election
is that we might bring praise and glory to God (Eph. 1:6; Rom. 11:33; 2 Thess.
2:13).
nelson’s
New Illustrated Bible Dictionary © 1995, 1986 by Thomas Nelson Publishers
Ronald
F. Youngblood, Herbert Lockyer, Sr., F.F. Bruce, R.K. Harrison
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