A Thumbnail Theology – Peter Lundell, D.Miss.
Election (???????? / eklektos) is an entirely New Testament term. It’s overall concept is in a harmonious continuation of the Old Testament concept of God’s relationship with his chosen people and their subsequent salvation in that covenant. Yet the whole counsel of the New Testament indicates that the term election refers to salvation but is not limited to Jews.
Following are all the verses in Scripture on election.
Mathew 24:
22 “If those days had not been cut short, no one would survive, but for the sake of the elect those days will be shortened.
24 For false messiahs and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect.
31 And he will send his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of the heavens to the other.
Mark 13:
20 “If the Lord had not cut short those days, no one would survive. But for the sake of the elect, whom he has chosen, he has shortened them.
22 For false messiahs and false prophets will appear and perform signs and wonders to deceive, if possible, even the elect.
27 And he will send his angels and gather his elect from the four winds, from the ends of the earth to the ends of the heavens.
The only record of Jesus speaking of the elect is in here in the Olivet Discourse of Matthew and Mark. Nothing in the text or the literary context or the historical context indicates that it refers to Jews or the people of Israel in particular. On the contrary, the elect are indicated as those around the world (the four winds / ends of the earth and heavens) who will be gathered up to heaven. One could say the elect are the Jews based on a theological connection to their status as being God’s chosen people. But the term and the text itself do not necessitate such a connection.
Romans 11:7
What then? What the people of Israel sought so earnestly they did not obtain. The elect among them did, but the others were hardened,
Here Paul clearly distinguishes Israel (the Jews) from the term elect. The people of Israel are God’s chosen people to bring salvation to the ends of the earth. But this term elect refers specifically to those who are saved in the new covenant in Christ. Israelites who are saved are among the elect; the unsaved are not among the elect.
1 Timothy 5:21
I charge you, in the sight of God and Christ Jesus and the elect angels, to keep these instructions without partiality, and to do nothing out of favoritism.
Not only people but also angels are elect—those who are “saved” or are in heaven. Implicitly, angels who are not elect are the fallen angels. This further reinforces that elect refers to anyone, human or angel, who is in faithful covenant with God and is marked for eternity in heaven—versus those humans or angels who are not.
2 Timothy 2:10
Therefore I endure everything for the sake of the elect, that they too may obtain the salvation that is in Christ Jesus, with eternal glory.
Here Paul expresses his commitment to sacrificially serving the elect, those who are saved and going to heaven, in ministry.
Titus 1:1
Paul, a servant of God and an apostle of Jesus Christ to further the faith of God’s elect and their knowledge of the truth that leads to godliness.
Here Paul identifies himself as called to “further the faith” of those who are saved, that they would live well in this world.
1 Peter 1:1
Peter, an apostle of Jesus Christ, to God’s elect, exiles scattered throughout the provinces of Pontus, Galatia, Cappadocia, Asia and Bithynia,
Here Peter indicates that his letter is written to Christian believers, of whatever background, scattered across Asia Minor.
These previous three texts could be interpreted to mean Israel / the Jewish people. But when Paul writes 2 Timothy and Titus, he is well past the point of evangelizing primarily the Jews. At this point in his ministry—see Acts 13:46–52—he has long turned his ministry focus away from the Jews and has been focusing on evangelism to the Gentiles. Thus his use of elect can only mean those who have received Jesus as Lord—whether or not they are Jewish or Gentile. He is consistently clear in his letters that whether one is Jewish or Gentile no longer matter in the new covenant. It’s all about faith in Jesus Christ.
Similarly, Peter is in alignment with Paul, after God specifically called him in Acts 10 to evangelize the Gentiles. Thus for Peter as well, elect would refer to any believing Christian who is marked for heaven.
Romans 9:11–13
Yet, before the twins were born or had done anything good or bad—in order that God’s purpose in election might stand: not by works but by him who calls—she was told, “The older will serve the younger.” Just as it is written: “Jacob I loved, but Esau I hated.”
By the Jacob and Esau story, these verses clarify that our election is by God’s prior choosing, not our efforts or merit.
Romans 11:28
As far as the gospel is concerned, they are enemies for your sake; but as far as election is concerned, they are loved on account of the patriarchs,
This expresses the odd situation—a great tension in soteriology—that though Jews who adhere to Judaism are at odds with the gospel and Christians, God still loves them because of their Jewish identity and implicitly their original covenantal relationship with God. It doesn’t speak specifically of salvation, but God clarifies that he still loves them, and he does not reveal to us any more than that.
2 Peter 1:10–11
Therefore, my brothers and sisters, make every effort to confirm your calling and election sure. For if you do these things, you will never stumble, and you will receive a rich welcome into the eternal kingdom of our Lord and Savior Jesus Christ.
This verse is in harmony with the many verses related to perseverance of the saints. As elect believers, our perseverance in faith is not dependent on the false Calvinistic claim of eternal security of the elect based on God’s decree. Our perseverance is based on faithfully, even if imperfectly, living out our faith.
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Lest one succumb to Calvinist views on predestination being based on God’s decree, in which we have no choice, remember that we are elect, or chosen, on the basis of God’s foreknowledge.
Romans 8:29 (NIV)
For those God foreknew he also predestined to be conformed to the image of his Son.
Romans 11:2 (NIV)
God did not reject his people, whom he foreknew.
1 Peter 1:1–2 (NIV)
To God’s elect . . . who have been chosen according to the foreknowledge of God the Father.
Remember that as Israel is God’s chosen people, he didn’t assess them and pick them out of a lineup of existing people groups. He chose one man (and woman) whose heart was inclined toward God and out of them created the people group who would become Israel.
As you and I are chosen, the Bible does not in any way suggest that God assesses us and picks us out of a lineup of people. And he certainly doesn’t merely decree that some are born to be saved and others to be condemned. The Bible clearly indicates that God chooses us with the knowledge (or foreknowledge) that our hearts are, or will be, inclined toward him, and he redeems us to become like him in Christ.
A helpful analogy may be that of an amateur sports team where a coach chooses, or elects, players based on their freewill desire and commitment to play versus those who—despite appearances, expectations, or claims—don’t really want to play.
