Election

It is from Jesus in Matthew that we are first introduced to election in the New Testament. In Matthew chapters 22 through 25, Jesus refers to the elect as those who are to be spared from the coming judgment. However, I believe Jesus deals with election much earlier in Matthew 8:10-12 which we will review today.

James Arminius describes election as “ambiguous.” If such a learned theologian and important figure in church history can make such a statement, we also should tread carefully when approaching the topic of election. Frankly, the doctrine of election has been abused and misapplied throughout the centuries.

I believe one of the worst interpretations of election in church history is that election signifies a special status, particularly of individuals who cannot fall away or who are predestined based on having been elected before they were even born. This teaching makes certain people seem special and perhaps even obnoxious and more important to God, while it is actually inconsistent with Matthew 8:10-12. If Jesus did not even regard the apostles to be special in the kingdom of heaven, we should approach our status before God with immense humility and gratitude. Matthew 18:1-4, Mark 10:35-40

Election as a Biblical concept has its roots, unsurprisingly, in the Old Testament. When tracing lexicons and Bible dictionaries, we find that election as a doctrine was introduced in verses such as Deuteronomy 7:6, Isaiah 42:1, and Isaiah 45:4. We understand generally that Israel represented the first “elect” or chosen people.

The doctrine of election is discussed mostly in the epistles and letters of Paul. However, Paul does not grant us a clear picture of election in the way we would prefer. Thus, throughout church history, election has been used to describe various groups of individuals, states of belief, or status of believers at certain intervals in their progression toward heaven.

We would be greatly helped to simply understand the definition of election, and then we can explore the application and meaning of the doctrine. In the Old Testament, election simply means choice or chosen, and the usage by Jesus in the gospels is no different. We understand electing representatives in government because we choose them by voting. An election in which we vote is our method of expressing our choice.

In short, God chose or elected Israel to represent His heavenly kingdom on earth and to disseminate the gospel into the world through them. Deuteronomy 7:6 and Isaiah 45:4 most clearly highlight and demonstrate God’s choosing of Israel. In Isaiah 45:4, we also have an interesting word in the verse, and that is “calling.” The calling of God on people closely follows their election or God’s choosing of the person or group of people.

Esther, for example, was chosen (elected) by God for a certain purpose, and we understand that she had a specific calling. Romans 8:28-30 also alludes to election and focuses on our status as called individuals. It is difficult to separate “choosing” from calling. Those called are chosen, and those chosen are called. In Ephesians 4:11-16, we understand these verses to demonstrate God’s calling on individuals to fulfill specific functions in the body of Christ. These individuals were chosen or elected for these tasks and called to undertake the ministry.

To what was Israel called and for what purpose were they chosen and elected? Isaiah 42:6, the great missions verse in the Old Testament, highlights the purpose for which God elected Israel as His representatives. There is no doubt that Isaiah 42 is a Messianic prophecy, however, we must not isolate this verse as exclusively referring to Christ. In Acts 13:47, this verse is quoted and rephrased as “for so the Lord has commanded us.”

It is clear, then, that Isaiah 42:6 is understood to apply not only to Jesus Christ, specifically, but also to all Israel generally. God elected them and called them to be a light unto the Gentiles.

For what purpose did Jesus choose (elect) disciples? Was it not to take the message of salvation to the ends of the earth; to oversee the administration of the church; to ensure that missionaries covered even the remotest parts of the earth? All these and more are outlined in specific verses and commands in the gospels and Acts.

Reference was made a few paragraphs above to Esther. It is clear that she was elected and called to fulfill a greater purpose. Esther 4:13-14 This purpose was far beyond saving herself but extended to the rescue of God’s people, the overthrow of evil, and the preservation of the line of Christ. Esther’s election was for nothing short of taking the light to the Gentiles. However, take note of Mordecai’s words. If Esther does not fulfill her calling, God will raise up someone else. In other words, her election by God was not permanent or guaranteed. She could, by her refusal to obey God, discard her status as an elected individual and thwart God’s calling. She could, in a sense, fall away. Note well that the ability to fall away and actually falling away are two vastly different concepts. Those who stick to election as permanent will try their best to conflate the ability to fall away and actually falling away. They are two very different concepts with two very different implications.

We today tend to focus on election as regarding a specific and select group of people. This is a narrow definition which relies heavily upon exclusivity. The Bible does not support exclusivity. Election is often referred to in nebulous terms, such that we are not quite sure who may be elect, but we are sure that no one who is outside of Christ is elect.

Let me suggest that this understanding of election is inadequate and inconsistent with the plain reading of Scripture. Election is nothing short of God choosing and calling individuals and groups of people to carry out the will of God on earth. 1 Timothy 2:4, 2 Peter 3:9, Ezekiel 18:23

With this understanding, it is clear that we have utterly failed to achieve the commands and expectations Christ gave us. Jesus Himself highlights in Matthew 8 that Israel has failed to live up to the calling for which God elected them, thus, they would be unelected. In these verses, Jesus Christ also highlights that election is not a guarantee of acceptance before God. Those elected can forfeit their status through disobedience. In these few verses, Jesus Christ seemingly dismantles the entire concept of the predestination of specific individuals, actions, and outcomes before the foundation of the world, as modern Calvinists like to preach.

Charles Spurgeon, Matthew Henry and other great Biblical commentators also draw our attention to the understanding that we are elected to be conformed to Christ. This is the thrust of Romans 8:28-30. Charles Spurgeon said that “conformity to Christ spoken of [is] the aim of predestination.” Matthew Henry wrote that those elected cannot “know their election but by their conformity to the image of Christ; for all that are chosen are chosen to sanctification.”

Election, then, is not some mysterious sign that we are somehow protected from eternal damnation. That everything about election and predestination is shrouded in mystery was John Calvin’s fallback explanation. Rather than mysterious, election is representative of an immense responsibility to fulfill the kingdom of heaven on earth. The two key elements to the kingdom of heaven are conformity to Christ (loving the Lord with all your heart) and preaching and discipling all nations (loving our neighbors as ourselves).

We have utterly failed on both accounts.

In Isaiah 42:6, we must also understand that the Gentiles represent an elected group of individuals. They were elected or chosen by God to receive the message of salvation. We can ask a simple question here. Who exactly is elected?

The answer is all people are elected to hear the gospel message of salvation through Jesus Christ. Some are elected to carry that message and others are elected to receive it. No one is excluded from the election which God bestows on us. When the day is done, we are all responsible for what we did with our election. To the extent we are not exhibiting conformity to Christ or fulfilling the Great Commission, we are undermining the very concept of our election. We cannot rest in any notion of predestination as an excuse not to conform to Christ and not to engage others with the gospel. Instead, we are predestined to become Christ-like, if we allow the Holy Spirit to work in our hearts, and we can by our actions undermine the work of the Spirit. Matthew 8:10-12 should serve as a warning along these lines.

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