gospelpreacher
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A little boy who didn't obey his Father was put in his room for the whole day. His mother dropped in to see how he was doing and her son says, "I thought the grace of God was for everyone."
Isn't the grace of God for everyone?
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gospelpreacher
Member
- Joined
- Mar 28, 2011
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Was it supposed to be funny?
Well, you posted it in the joke forum:shock:
gospelpreacher
Member
- Joined
- Mar 28, 2011
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- 32
It's funny to those of us with the truth. But that's something you won't understand until the next age when all God's people will understand who he is.
vine-nt Elect, Elected, Election
<A-1,Adjective,1588,eklektos>
lit. signifies "picked out, chosen" (ek, "from," lego, "to gather, pick out"), and is used of (a) Christ, the "chosen" of God, as the Messiah, Luk_23:35 (for the verb in Luk_9:35 see Note below), and metaphorically as a "living Stone," "a chief corner Stone," 1Pe_2:4, 1Pe_2:6; some mss. have it in Joh_1:34, instead of huios, "Son;" (b) angels, 1Ti_5:21, as "chosen" to be of especially high rank in administrative association with God, or as His messengers to human beings, doubtless in contrast to fallen angels (see 2Pe_2:4; Jud_1:6); (c) believers (Jews or Gentiles), Mat_24:22, Mat_24:24, Mat_24:31; Mar_13:20, Mar_13:22, Mar_13:27; Luk_18:7; Rom_8:33; Col_3:12; 2Ti_2:10; Tit_1:1; 1Pe_1:1; 1Pe_2:9 (as a spiritual race); Mat_20:16; Mat_22:14; Rev_17:14, "chosen;" individual believers are so mentioned in Rom_16:13; 2Jo_1:1, 2Jo_1:13.
Believers were "chosen" "before the foundation of the world" (cp. "before times eternal," 2Ti_1:9), in Christ, Eph_1:4, to adoption, Eph_1:5; good works, Eph_2:10; conformity to Christ, Rom_8:29; salvation from the delusions of the Antichrist and the doom of the deluded, 2Th_2:13; eternal glory, Rom_9:23.
The source of their "election" is God's grace, not human will, Eph_1:4-5; Rom_9:11; Rom_11:5. They are given by God the Father to Christ as the fruit of His death, all being foreknown and foreseen by God, Joh_17:6; Rom_8:29. While Christ's death was sufficient for all men, and is effective in the case of the "elect," yet men are treated as responsible, being capable of the will and power to choose. For the rendering "being chosen as firstfruits," an alternative reading in 2Th_2:13, see FIRSTFRUITS. See CHOICE, B.
<A-2,Adjective,4899,suneklektos>
means "elect together with," 1Pe_5:13.
<B-1,Noun,1589,ekloge>
denotes "a picking out, selection" (Eng., "eclogue"), then, "that which is chosen;" in Act_9:15, said of the "choice" of God of Saul of Tarsus, the phrase is, lit., "a vessel of choice." It is used four times in Romans; in Act_9:11, of Esau and Jacob, where the phrase "the purpose ... according to election" is virtually equivalent to "the electing purpose;" in Act_11:5, the "remnant according to the election of grace" refers to believing Jews, saved from among the unbelieving nation; so in Act_11:7; in Act_11:28, "the election" may mean either the "act of choosing" or the "chosen" ones; the context, speaking of the fathers, points to the former, the choice of the nation according to the covenant of promise. In 1Th_1:4, "your election" refers not to the church collectively, but to the individuals constituting it; the Apostle's assurance of their "election" gives the reason for his thankgiving. Believers are to give "the more diligence to make their calling and election sure," by the exercise of the qualities and graces which make them fruitful in the knowledge of God, 2Pe_1:10. For the corresponding verb eklegomai, see CHOOSE.
<A-1,Adjective,1588,eklektos>
lit. signifies "picked out, chosen" (ek, "from," lego, "to gather, pick out"), and is used of (a) Christ, the "chosen" of God, as the Messiah, Luk_23:35 (for the verb in Luk_9:35 see Note below), and metaphorically as a "living Stone," "a chief corner Stone," 1Pe_2:4, 1Pe_2:6; some mss. have it in Joh_1:34, instead of huios, "Son;" (b) angels, 1Ti_5:21, as "chosen" to be of especially high rank in administrative association with God, or as His messengers to human beings, doubtless in contrast to fallen angels (see 2Pe_2:4; Jud_1:6); (c) believers (Jews or Gentiles), Mat_24:22, Mat_24:24, Mat_24:31; Mar_13:20, Mar_13:22, Mar_13:27; Luk_18:7; Rom_8:33; Col_3:12; 2Ti_2:10; Tit_1:1; 1Pe_1:1; 1Pe_2:9 (as a spiritual race); Mat_20:16; Mat_22:14; Rev_17:14, "chosen;" individual believers are so mentioned in Rom_16:13; 2Jo_1:1, 2Jo_1:13.
Believers were "chosen" "before the foundation of the world" (cp. "before times eternal," 2Ti_1:9), in Christ, Eph_1:4, to adoption, Eph_1:5; good works, Eph_2:10; conformity to Christ, Rom_8:29; salvation from the delusions of the Antichrist and the doom of the deluded, 2Th_2:13; eternal glory, Rom_9:23.
The source of their "election" is God's grace, not human will, Eph_1:4-5; Rom_9:11; Rom_11:5. They are given by God the Father to Christ as the fruit of His death, all being foreknown and foreseen by God, Joh_17:6; Rom_8:29. While Christ's death was sufficient for all men, and is effective in the case of the "elect," yet men are treated as responsible, being capable of the will and power to choose. For the rendering "being chosen as firstfruits," an alternative reading in 2Th_2:13, see FIRSTFRUITS. See CHOICE, B.
<A-2,Adjective,4899,suneklektos>
means "elect together with," 1Pe_5:13.
<B-1,Noun,1589,ekloge>
denotes "a picking out, selection" (Eng., "eclogue"), then, "that which is chosen;" in Act_9:15, said of the "choice" of God of Saul of Tarsus, the phrase is, lit., "a vessel of choice." It is used four times in Romans; in Act_9:11, of Esau and Jacob, where the phrase "the purpose ... according to election" is virtually equivalent to "the electing purpose;" in Act_11:5, the "remnant according to the election of grace" refers to believing Jews, saved from among the unbelieving nation; so in Act_11:7; in Act_11:28, "the election" may mean either the "act of choosing" or the "chosen" ones; the context, speaking of the fathers, points to the former, the choice of the nation according to the covenant of promise. In 1Th_1:4, "your election" refers not to the church collectively, but to the individuals constituting it; the Apostle's assurance of their "election" gives the reason for his thankgiving. Believers are to give "the more diligence to make their calling and election sure," by the exercise of the qualities and graces which make them fruitful in the knowledge of God, 2Pe_1:10. For the corresponding verb eklegomai, see CHOOSE.
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Dear James G,
You said,
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""Elect, Elected, Election lit. signifies "picked out, chosen" (ek, "from," lego, "to gather, pick out")Believers were "chosen" "before the foundation of the world" (cp. "before times eternal,", in Christ,, to adoption,good works,Eph_2:10; conformity to Christ, Rom_8:29;""
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What you have just said is not entirely correct. Please read the following very carefully.
Firstly, in Christ they are chosen. Jesus Christ comes first. Jesus Christ is predestined from eternity, not the chosen. The elect are chosen in Christ when they believe. Yes they are predestined in Christ not apart from Christ.
Secondly, Romans 8:29-30 is clearly referring to the Jews. Nearly the entire book of Romans is answering the question "Just how come the Jews failed to arrive at salvation throught the Law?"
I will now prove this with the following two quotes from the book of Romans.
"For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren; and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified. Romans 8:29-30 (NASB)
Now, carefully note the second quote this is important. As it directly explains Romans 8:29-30.
"God has not rejected His people whom He foreknew..."
Romans 11:2 (NASB)
Yes, the word "foreknew" is used in both cases quoted. Yes, JamesG
Paul is referring to the Jews. Read Romans chapter 11, you will arrive at the same conclusion. Also, look at the phrase "He also predestined", yes, the Jews are also predestined in Christ.
This is as clear as the nose on your face, please never us Romans 8:29-30 as evidence for some general view of election. This would be a faulty misreading of the book of Romans.
Yours, chosen in Christ, Christ is from all eternity.
You said,
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""Elect, Elected, Election lit. signifies "picked out, chosen" (ek, "from," lego, "to gather, pick out")Believers were "chosen" "before the foundation of the world" (cp. "before times eternal,", in Christ,, to adoption,good works,Eph_2:10; conformity to Christ, Rom_8:29;""
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What you have just said is not entirely correct. Please read the following very carefully.
Firstly, in Christ they are chosen. Jesus Christ comes first. Jesus Christ is predestined from eternity, not the chosen. The elect are chosen in Christ when they believe. Yes they are predestined in Christ not apart from Christ.
Secondly, Romans 8:29-30 is clearly referring to the Jews. Nearly the entire book of Romans is answering the question "Just how come the Jews failed to arrive at salvation throught the Law?"
I will now prove this with the following two quotes from the book of Romans.
"For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren; and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified. Romans 8:29-30 (NASB)
Now, carefully note the second quote this is important. As it directly explains Romans 8:29-30.
"God has not rejected His people whom He foreknew..."
Romans 11:2 (NASB)
Yes, the word "foreknew" is used in both cases quoted. Yes, JamesG
Paul is referring to the Jews. Read Romans chapter 11, you will arrive at the same conclusion. Also, look at the phrase "He also predestined", yes, the Jews are also predestined in Christ.
This is as clear as the nose on your face, please never us Romans 8:29-30 as evidence for some general view of election. This would be a faulty misreading of the book of Romans.
Yours, chosen in Christ, Christ is from all eternity.
Bridgeway ELECTION
God is a loving and merciful God, and in his grace chooses people for purposes that he has planned. This exercise of God’s sovereign will is called election.
In the Old Testament God’s election applied particularly to his choice of Abraham and, through Abraham, to his choice of Israel to be his people (Gen_12:1-3; Neh_9:7-8; Isa_41:8-9). From this people he produced one man, Jesus the Messiah, chosen by him before the foundation of the world to be the Saviour of the world (Luk_9:35; Act_2:23; 4:27-28; Eph_1:9-10; 1Pe_1:20; 2:4,6). All who believe in Jesus, whether Jew or Gentile, are the true people of God, the true descendants of Abraham (Rom_9:6-9; Gal_3:14,26-29). God has chosen them to receive his salvation, and together they form God’s people, the church (Joh_6:37,44; 15:19; 17:2,6; Eph_1:4-6; 2Th_2:13-14; 1Pe_2:9). ‘The elect’ is therefore another name for the people of God (Mat_24:22; Luk_18:7; 2Ti_2:10).
God’s activity in determining beforehand what will happen, particularly in relation to people’s destiny, is sometimes called predestination. This predestination originates in God himself, who acts according to his own will and purpose (Psa_139:16; Isa_14:24; 37:26; 46:9-10; Mat_25:34; Act_2:23; 4:27-28; Eph_1:5; Rom_8:28-30; 1Th_5:9; see PREDESTINATION).
The gracious work of God
Election has its source in the sovereign love of God. No one deserves to be chosen by God, but in his immeasurable mercy he has chosen to save some (Rom_9:15; 11:5; Eph_1:5). God’s choice of people does not depend on anything of merit in them. It depends entirely on his unmerited favour towards them (Deu_7:6-8; 9:6; Rom_11:6; 1Co_1:27-29; 2Ti_1:9; Jam_2:5).
Neither does God choose people because he foresees their faith or their good intentions (Rom_9:11,16). Salvation is not a reward for faith. Faith is simply the means by which people receive the undeserved salvation that God, in his mercy, gives (Rom_9:16,30; Eph_2:8-9; see FAITH). Or, to put it another way, faith is the means by which God’s eternal choice becomes a reality in their earthly experience (Act_13:48; 1Th_1:4-9). By coming to believe in Jesus, they show that God has chosen them. Eternal life is not their achievement, but God’s (Joh_6:37,40).
All the merit for a person’s salvation is in Jesus Christ, whose work of atonement is the basis on which God can forgive repentant sinners (Rom_3:23-26; see JUSTIFICATION). They are chosen only because of their union with Christ, and they are to be changed into the likeness of Christ (Eph_1:4; 2Ti_1:9; cf. Rom_8:29; 2Th_2:14).
No one can argue with God concerning his work of election, for the entire human race is guilty before him and in no position to demand mercy from him. God is the sovereign Creator; human beings are but his rebellious creatures. The amazing thing is not that God shows mercy on only some, but that he shows mercy on any at all (Rom_9:14-23).
Election and calling
Sometimes the Bible speaks of God’s choosing as his calling (Isa_41:8-9; 51:2; Rom_9:11), but other times it makes a distinction (Mat_22:14; see CALL). God chose his people from eternity (Eph_1:4; 2Ti_1:9) and determined to save those whom he had chosen (Rom_8:28-29; Eph_1:5,11). The historical event when each chosen person repented, believed, and accepted God’s salvation is sometimes spoken of as the call of God to that person (Rom_8:30; 9:23-24; 1Th_2:12; 2Th_2:13-14; 2Ti_1:9).
Side by side with the truth of the sovereign and divine will is the truth of human responsibility. The gospel is available to all, and those who refuse it have no one to blame but themselves (Rom_10:13; 1Ti_2:3-4; 2Pe_3:9).
The knowledge that God has chosen sinners to receive salvation is a great encouragement to those who preach the gospel. It urges them on in their preaching, so that people might hear the message of grace that is God’s means of bringing his chosen to himself (Joh_10:14-16; 17:6-8; Act_13:48; 18:10; Rom_10:13-14; 2Ti_2:10). And the salvation of those who respond in faith is eternally secure; for it depends not upon their efforts, but upon the sovereign choice of God (Joh_6:37-40; 10:27-29; Rom_8:33-39; 11:29; see ASSURANCE).
Responsibilities of the elect
Although believers may feel secure because their salvation is centred in God, they deceive themselves if they think their behaviour is unimportant (2Pe_1:9-11). There is nothing mechanical about election. Human beings are not lifeless robots manipulated by some impersonal fate. They are creatures made in God’s image, whose lives reflect their relationship with him. Those who have truly been chosen by God will show it by lives of perseverance in the faith he professes. The Bible often links statements about election with warnings and commands concerning the necessity for steadfastness, watchfulness and perseverance (Mar_13:13,22-23,27,33; Act_13:48; 14:22; 1Th_5:23-24; 2Th_2:13-15; 1Ti_6:11-12; see PERSEVERANCE).
Those whom God has chosen to be his people are, by that fact, chosen to be holy (Deu_7:6; Eph_1:4; 1Pe_1:15). Since they belong to God, they are to be separate from sin and uncleanness, bringing praise to him (Isa_43:21; Eph_1:12; 2Th_2:13; see HOLINESS). They are to reflect the glory of Christ now, and will one day share in that glory fully (Rom_8:29-30; 9:23; 1Co_2:7; 2Th_2:14). Part of God’s purpose in choosing them is that their lives might bear fruit for God, as they develop Christian character and do good for others (Joh_15:16; Eph_2:10). God has chosen them to be his channel of blessing to an ever-increasing number of people (1Pe_2:9-10; cf. Gen_12:1-3).
Awareness of their election should not lead Christians to complacency. Rather the opposite, for God requires a higher standard of conduct in those who are his chosen people (Amo_3:2; Mic_3:9-12; 1Pe_4:17). The way people live is the proof or disproof of their election (2Pe_1:9-11; cf. Tit_1:1; 1Jo_2:29; 3:10).
God is a loving and merciful God, and in his grace chooses people for purposes that he has planned. This exercise of God’s sovereign will is called election.
In the Old Testament God’s election applied particularly to his choice of Abraham and, through Abraham, to his choice of Israel to be his people (Gen_12:1-3; Neh_9:7-8; Isa_41:8-9). From this people he produced one man, Jesus the Messiah, chosen by him before the foundation of the world to be the Saviour of the world (Luk_9:35; Act_2:23; 4:27-28; Eph_1:9-10; 1Pe_1:20; 2:4,6). All who believe in Jesus, whether Jew or Gentile, are the true people of God, the true descendants of Abraham (Rom_9:6-9; Gal_3:14,26-29). God has chosen them to receive his salvation, and together they form God’s people, the church (Joh_6:37,44; 15:19; 17:2,6; Eph_1:4-6; 2Th_2:13-14; 1Pe_2:9). ‘The elect’ is therefore another name for the people of God (Mat_24:22; Luk_18:7; 2Ti_2:10).
God’s activity in determining beforehand what will happen, particularly in relation to people’s destiny, is sometimes called predestination. This predestination originates in God himself, who acts according to his own will and purpose (Psa_139:16; Isa_14:24; 37:26; 46:9-10; Mat_25:34; Act_2:23; 4:27-28; Eph_1:5; Rom_8:28-30; 1Th_5:9; see PREDESTINATION).
The gracious work of God
Election has its source in the sovereign love of God. No one deserves to be chosen by God, but in his immeasurable mercy he has chosen to save some (Rom_9:15; 11:5; Eph_1:5). God’s choice of people does not depend on anything of merit in them. It depends entirely on his unmerited favour towards them (Deu_7:6-8; 9:6; Rom_11:6; 1Co_1:27-29; 2Ti_1:9; Jam_2:5).
Neither does God choose people because he foresees their faith or their good intentions (Rom_9:11,16). Salvation is not a reward for faith. Faith is simply the means by which people receive the undeserved salvation that God, in his mercy, gives (Rom_9:16,30; Eph_2:8-9; see FAITH). Or, to put it another way, faith is the means by which God’s eternal choice becomes a reality in their earthly experience (Act_13:48; 1Th_1:4-9). By coming to believe in Jesus, they show that God has chosen them. Eternal life is not their achievement, but God’s (Joh_6:37,40).
All the merit for a person’s salvation is in Jesus Christ, whose work of atonement is the basis on which God can forgive repentant sinners (Rom_3:23-26; see JUSTIFICATION). They are chosen only because of their union with Christ, and they are to be changed into the likeness of Christ (Eph_1:4; 2Ti_1:9; cf. Rom_8:29; 2Th_2:14).
No one can argue with God concerning his work of election, for the entire human race is guilty before him and in no position to demand mercy from him. God is the sovereign Creator; human beings are but his rebellious creatures. The amazing thing is not that God shows mercy on only some, but that he shows mercy on any at all (Rom_9:14-23).
Election and calling
Sometimes the Bible speaks of God’s choosing as his calling (Isa_41:8-9; 51:2; Rom_9:11), but other times it makes a distinction (Mat_22:14; see CALL). God chose his people from eternity (Eph_1:4; 2Ti_1:9) and determined to save those whom he had chosen (Rom_8:28-29; Eph_1:5,11). The historical event when each chosen person repented, believed, and accepted God’s salvation is sometimes spoken of as the call of God to that person (Rom_8:30; 9:23-24; 1Th_2:12; 2Th_2:13-14; 2Ti_1:9).
Side by side with the truth of the sovereign and divine will is the truth of human responsibility. The gospel is available to all, and those who refuse it have no one to blame but themselves (Rom_10:13; 1Ti_2:3-4; 2Pe_3:9).
The knowledge that God has chosen sinners to receive salvation is a great encouragement to those who preach the gospel. It urges them on in their preaching, so that people might hear the message of grace that is God’s means of bringing his chosen to himself (Joh_10:14-16; 17:6-8; Act_13:48; 18:10; Rom_10:13-14; 2Ti_2:10). And the salvation of those who respond in faith is eternally secure; for it depends not upon their efforts, but upon the sovereign choice of God (Joh_6:37-40; 10:27-29; Rom_8:33-39; 11:29; see ASSURANCE).
Responsibilities of the elect
Although believers may feel secure because their salvation is centred in God, they deceive themselves if they think their behaviour is unimportant (2Pe_1:9-11). There is nothing mechanical about election. Human beings are not lifeless robots manipulated by some impersonal fate. They are creatures made in God’s image, whose lives reflect their relationship with him. Those who have truly been chosen by God will show it by lives of perseverance in the faith he professes. The Bible often links statements about election with warnings and commands concerning the necessity for steadfastness, watchfulness and perseverance (Mar_13:13,22-23,27,33; Act_13:48; 14:22; 1Th_5:23-24; 2Th_2:13-15; 1Ti_6:11-12; see PERSEVERANCE).
Those whom God has chosen to be his people are, by that fact, chosen to be holy (Deu_7:6; Eph_1:4; 1Pe_1:15). Since they belong to God, they are to be separate from sin and uncleanness, bringing praise to him (Isa_43:21; Eph_1:12; 2Th_2:13; see HOLINESS). They are to reflect the glory of Christ now, and will one day share in that glory fully (Rom_8:29-30; 9:23; 1Co_2:7; 2Th_2:14). Part of God’s purpose in choosing them is that their lives might bear fruit for God, as they develop Christian character and do good for others (Joh_15:16; Eph_2:10). God has chosen them to be his channel of blessing to an ever-increasing number of people (1Pe_2:9-10; cf. Gen_12:1-3).
Awareness of their election should not lead Christians to complacency. Rather the opposite, for God requires a higher standard of conduct in those who are his chosen people (Amo_3:2; Mic_3:9-12; 1Pe_4:17). The way people live is the proof or disproof of their election (2Pe_1:9-11; cf. Tit_1:1; 1Jo_2:29; 3:10).
Fausset Elect
ELECT or ELECTION: (See PREDESTINATION.)
(1) Chosen to office (Act_9:15; Joh_6:70; 1Sa_10:24). ELECTION
(2) of Israel in the Old Testament as a nation, and of the visible Christian church, to spiritual privileges (Isa_45:4; Isa_44:1; 2Jo_1:3; 1Pe_5:18).
(3) Of Israel to temporal blessings in their own land, both formerly (Deu_7:6) and hereafter (Isa_65:9-22).
(4) Of saints, individually and personally, (Mat_20:16; Joh_6:44; Act_22:14) before the foundation of the world: to adoption (Eph_1:5); salvation, not without faith and holiness, but "through sanctification of the Spirit and belief of the truth," for He who chose the end chose also the means (2Th_2:13); conformity to Christ (Rom_8:29); good works (Eph_2:10); spiritual warfare (2Ti_2:4); eternal glory (Rom_9:23). He chooses not merely character's, but individuals to whom He gives the needful characteristics, faith and obedience (Act_5:31; Eph_2:8), and writes them in the book of life (Luk_10:20; Phi_4:3; Joh_6:37; Joh_6:40). Believers may know it (1Th_1:4).
Exemplified in Isaac (Gen_21:12); Abraham (Neh_9:7; Hag_2:23); the apostles (Joh_13:18; Joh_15:16; Joh_15:19); Jacob (Rom_9:12-13); Paul (Gal_1:15). God's "grace was given in Christ Jesus (to the elect) before the world began" (2Ti_1:9). Its source is God's grace, independent of any goodness foreseen in the saved (Eph_1:4-5; Rom_9:11; Rom_9:18; Rom_11:5). The analogy of God's providence in this life choosing all our circumstances and final destination, and numbering the very hairs of our heads, illustrates the same method in His moral government (compare Joh_17:24; Act_13:48; Rom_8:28-30; 1Th_5:9; 2Ti_2:10; 1Pe_1:2).
The election being entirely of grace, not for our foreseen works (Rom_11:6), the glory all redounds to God. The elect are given by the Father to Jesus as the fruit of His obedience unto death (Isa_53:10), that obedience itself being a grand part of the foreordained plan. Such a truth realized fills the heart with love and gratitude to God, humbling self, and "drawing up the mind to high and heavenly things" (Church of England, Article 17). Yet men are throughout Scripture treated as responsible, capable of will and choice. Christ died sufficiently for all, efficiently for the elect (1Ti_4:10; 1Jo_2:2). The lost will lay all the blame of their perdition on themselves because "they would not come to Jesus that they might have life"; the saved will ascribe all the praise of their salvation to God alone (Rev_1:5; Mat_22:12).
ELECT or ELECTION: (See PREDESTINATION.)
(1) Chosen to office (Act_9:15; Joh_6:70; 1Sa_10:24). ELECTION
(2) of Israel in the Old Testament as a nation, and of the visible Christian church, to spiritual privileges (Isa_45:4; Isa_44:1; 2Jo_1:3; 1Pe_5:18).
(3) Of Israel to temporal blessings in their own land, both formerly (Deu_7:6) and hereafter (Isa_65:9-22).
(4) Of saints, individually and personally, (Mat_20:16; Joh_6:44; Act_22:14) before the foundation of the world: to adoption (Eph_1:5); salvation, not without faith and holiness, but "through sanctification of the Spirit and belief of the truth," for He who chose the end chose also the means (2Th_2:13); conformity to Christ (Rom_8:29); good works (Eph_2:10); spiritual warfare (2Ti_2:4); eternal glory (Rom_9:23). He chooses not merely character's, but individuals to whom He gives the needful characteristics, faith and obedience (Act_5:31; Eph_2:8), and writes them in the book of life (Luk_10:20; Phi_4:3; Joh_6:37; Joh_6:40). Believers may know it (1Th_1:4).
Exemplified in Isaac (Gen_21:12); Abraham (Neh_9:7; Hag_2:23); the apostles (Joh_13:18; Joh_15:16; Joh_15:19); Jacob (Rom_9:12-13); Paul (Gal_1:15). God's "grace was given in Christ Jesus (to the elect) before the world began" (2Ti_1:9). Its source is God's grace, independent of any goodness foreseen in the saved (Eph_1:4-5; Rom_9:11; Rom_9:18; Rom_11:5). The analogy of God's providence in this life choosing all our circumstances and final destination, and numbering the very hairs of our heads, illustrates the same method in His moral government (compare Joh_17:24; Act_13:48; Rom_8:28-30; 1Th_5:9; 2Ti_2:10; 1Pe_1:2).
The election being entirely of grace, not for our foreseen works (Rom_11:6), the glory all redounds to God. The elect are given by the Father to Jesus as the fruit of His obedience unto death (Isa_53:10), that obedience itself being a grand part of the foreordained plan. Such a truth realized fills the heart with love and gratitude to God, humbling self, and "drawing up the mind to high and heavenly things" (Church of England, Article 17). Yet men are throughout Scripture treated as responsible, capable of will and choice. Christ died sufficiently for all, efficiently for the elect (1Ti_4:10; 1Jo_2:2). The lost will lay all the blame of their perdition on themselves because "they would not come to Jesus that they might have life"; the saved will ascribe all the praise of their salvation to God alone (Rev_1:5; Mat_22:12).
SpiritLedEd
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Misty_Rose
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Thats a good one!
