â€œWho shall lay any thing to the charge of Godâ€™s elect? It is God that justifieth.â€ (Romans 8:33)
he doctrine of election is a key doctrine of Scripture, but it is also controversial, so any discussion of it should, mostly, let the Scriptures speak for themselves. The Greek and Hebrew words for the â€œelectâ€ are the same as for the â€œchosen,â€ and it is clear that whenever the elect are mentioned, it is God, not man, who has done the choosing.
For example, Christ elected the twelve to be His apostles of His own volition. They are called, in fact, â€œthe apostles whom he had chosenâ€ (Acts 1:2). The Scriptures also speak of â€œthe elect angelsâ€ (1 Timothy 5:21) and even of Christ Himself as being the â€œchief cornerstone, elect, preciousâ€ (1 Peter 2:6).
Most often, however, the term is applied to those who have been saved through faith in Christ and His substitutionary death, and they are said to have been â€œchosen . . . in him before the foundation of the worldâ€ (Ephesians 1:4). Having been chosen, these elect ones are then, in the fullness of time, drawn to Christ. As He said: â€œNo man can come to me, except the Father which hath sent me draw himâ€; and He also said: â€œAll that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast outâ€ (John 6:44, 37). Finally, to make it crystal clear who does the choosing, Jesus said: â€œYe have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruitâ€ (John 15:16).
None of this eliminates our individual responsibility to â€œmake [our] calling and election sureâ€ (2 Peter 1:10), but the grand purpose of this great doctrine is simply this: â€œBase things of the world, and things which are despised, hath God chosen. . . . That no flesh should glory in his presenceâ€ (1Â Corinthians 1:28-29). HMM