Predestination and Election

Note: Due to the length of this document navigational links have been provided. Click on the following section titles for quick access:
Related Words and Their Etymology and Definitions
Word Study and Commentary
What Does it Mean to be Chosen?
What About Christians That Do Not Believe in Freewill?
Historical Viewpoints
Modern Viewpoints
One of the 144,000?
Summary
Christian Denominational Positions
Location of Related Words in Scripture 

 

Introduction

Predestination and election (being selected or chosen by God for salvation) are some of the more divisive subjects within Christianity today. The English word ‘predestination’ comes from two words: “pre” meaning in advance or before, and “destination” referring to a predetermined location or purpose, such as in a particular destiny that cannot be changed. Many English dictionaries reference the use of this word in conjunction with theology in regard to who does and who does not receive salvation (often referred to as “double predestination,” where God choses some to be saved and some to be condemned). But is that really what the Bible teaches? True, we do need to look at the words themselves, and we will do that directly below, but we also need to examine how the Bible uses these terms. 

 

Many believers have been taught, some at an early age, the concept of predestination and have accepted this principle as part of their basic beliefs. However, not all concepts of predestination or divine election are alike. Rather than skimming through this material and seeing if your idea of predestination matches with those presented here, please try to set aside any presuppositions you might have and carefully examine and review the following. 

 

I would normally not pose a question in an introduction, but it seemed appropriate to present one question to ponder as you read on. We all know that God gave Adam, and then Eve, free will to obey or not obey the simple command, “of the tree of the knowledge of good and evil you shall not eat” (see Genesis 2:16-17), which as we also know, they chose to disobey. But there is no indication in the Bible that God’s will and purpose for creation, especially the creation of man and woman, ever changed. So, here’s the question:  If freewill got mankind into the problem of sin, why would God become selective as to who is saved and who is not? While asking questions about why God does something is often both foolish and counterproductive, He has given us His Word and, as a result, we also can know the true nature of God.

Related Words and Their Etymology and Definitions

Since the idea or concept of predestination is conveyed by many English words that appear in English Bibles, including foreknowledge, chosen, elected, and called, we need to examine each one of the words in the original language. This is where we will begin. 

 

Listed below are the primary Greek words behind those English terms, followed by a quick definition or meaning. There are a few things to consider when reviewing these terms: 

 

1.    The words listed are the root words, the actual word used in the text may vary slightly depending on context, tense, and voice. 

 

2.    Some words may require two or more words in order to properly translate and convey the correct meaning. While this is true in most languages, it is especially true with Greek since the language is so precise and explicit. 

 

3.    Regardless of the language, many words have multiple meanings depending on the context in how the word is being used. To understand complex issues, such as predestination, context must be understood and the correct definition applied. Too often people read one of the potential definitions for a word, usually the first definition, and force that meaning into the verse being read with no regard to context. Sadly, this is a common mistake in studying the Bible and should be avoided.  

 

4.    To aid in the study of the King James Version (KJV) of the Bible, James Strong developed a comprehensive index of the Bible; it was published in 1890 as “Strong’s Concordance.” In this concordance, he listed every Hebrew and Greek word that could be found in the KJV and assigned each a unique number (Common words such as ‘the’ and ‘and’ were not compiled). These numbers are still used by many theologians and authors today, and are provided here to give you a way to reference these words if you desire to research or look for additional information. However, these numbers are not used by every publisher, so make sure that when selecting reference material, it either uses Strong’s numbering system or has a way to cross-reference (typically a look-up chart in rear of book).

προορίζω

Greek proorizō from two words, “pro” meaning before and “horizon,” meaning to determine; to determine, or decree beforehand. Translations can include: predestined, chose, already appointed, decreed, determined before, decided beforehand, decided ahead of time, chose in advance, predetermined. Strong’s Greek number 4309.

 

προγινώσκω

Greek proginōskō from two words, “pro” meaning before and “ginoskō” meaning to know; foreknowledge, to know previously, or to recognize beforehand. Translations can include: foreknown, foreknew, knew, known, knowing, knew in advance, already knew, recognition beforehand. Strong’s Greek number 4267. 

 

πρόγνωσις

Greek prognosis, a noun from proginōskō. Foreknowledge, prior knowledge, favorable recognition, or consideration beforehand. Strong’s Greek number 4268.

 

προτίθημι

Greek protithēmi from “pro” meaning before and “tithēmi” meaning to place. To propose, purpose, or design beforehand. Translations can include: intended, forward, set. Strong’s Greek number 4388.

 

πρόθεσις

Greek prothesis, a noun from the Greek protithēmi (see above) meaning to purpose and plan. Translations can include: presence, aim, bread of presence, desire. Strong’s Greek number 4286. 

 

προετοιμάζω

Greek proetoimazō from “pro” meaning before and “hetoimazō” meaning to make ready. To prepare beforehand; considered an equivalent to predestination in the New Testament. Strong’s Greek number 4282.

 

προχειροτονέω

Greek procheirotonéō from, “pro” meaning before and “cheirotonéō” meaning to choose or appoint. To choose beforehand or in advance. Translations can include: chosen, already chosen, chose before, chosen beforehand. Strong’s Greek number 4401.

 

ἐκλέγω

Greek eklegō from “ek” meaning out and “legō” meaning to select or choose. Referring to choosing or selecting especially for oneself. Does not imply rejection of what was not chosen, but giving favor to the chosen. Can only be found in the Bible in the Greek middle voice, eklegōmai, where the subject of the verb is acting on their own behalf. Strong’s Greek number 1586.

 

ἐκλεκτός 

Greek eklektos, an adjective from the Greek eklegō (see above) meaning to choose. Implies thoughtful and deliberate consideration. Translations can include: elect, chosen. Strong’s Greek number 1588.

 

ἐκλογή

Greek eklogē, a noun from the Greek word eklegō (see above) meaning elect, choose or select. Translations can include: chosen, choice, election. Strong’s Greek number 1589.

 

έπικαλέω

Greek epikaleō, a verb from the Greek “epi” meaning upon and “ kaleō” meaning to call.  To call upon someone for assistance or aid. The word can be translated called, name, appeal, appealed. Strong’s Greek number 1941. 

 

αἱρέω

Greek haireō, a verb meaning to take. Can only be found in the New Testament in the Greek middle voice, haireomai, to take for oneself, to choose, or prefer. Strong’s Greek number 138.

 

κλῆσις

Greek klēsis, a noun from the Greek “ kaleō” meaning to call, a call, or invitation. Translations can include: call, calling, condition. Strong’s Greek number 2821.

 

κλητός

Greek klētos, an adjective from the Greek “ kaleō” meaning to call. To be called, invited, welcomed, or appointed. Originally used to designate those invited to a banquet. In the Bible, it is often an invitation to many, while the word eklegō is used more selectively for those who were invited, but then went on to accept the invitation. Strong’s Greek number 2822.

 

καλέω

Greek kaleō, a verb referring to call or called.  Call with authority, summoned, asked, or invited. It can also be used to name, or give a name to, a person or object. The word is found 148 times in the New Testament, primarily used in reference in calling someone to come, or for them to go somewhere. The word is also used to name an object or a person, similar to how the words call or called are used in modern English. Strong’s Greek number 2564. 

 

βούλομαι

Greek boúlomai, a verb that expresses a desire, a willingness, not an absolute. The word appears 37 times in the New Testament. Translations can include: desire, desiring, intend, intending, like, want, wanted, would, etc. However, it is often translated as ‘chooses’ in two parallel gospel accounts. Strong’s Greek number 1014.

 

While the topic of predestination and election for salvation through Jesus is considered more of a New Testament concept, the Old Testament often referred to God’s planning, foreknowledge, His purpose and, of course, His chosen people (which has not changed and will never change; see commentary below regarding “replacement theology” under the heading “One of the 144,000?”). The words chosen and called are certainly not limited to New Testament believers. These terms are also appropriately applied to the Israelites, as well (For a few examples, see 1 Chronicles 16:13; Psalm 105:6, 43; Isaiah 43:20; 45:4; 65:9). Does chosen in this context refer to their salvation? No, salvation is not given or offered to any group. The Bible teaches that salvation must be obtained by the individual, regardless if they identify as a Gentile, Hebrew, Israelite, or Jew (see John 14:6). God chose the Israelites to bring salvation to the human race through His Son, Jesus. God chooses people, places, and things to be used according to His purpose. The Bible tells us that God’s purpose aligns with His will, and we know that His chosen plan for a Savior, namely His chosen Son, will come from His chosen people; so that this chosen Son of His can live a sinless life, suffer, die, and rise again; so that His chosen people can repent of their sins and accept the free gift of eternal life, since it is God’s desire that no one be condemned (see 2 Peter 3:9). Confused regarding who is chosen? Don’t be, please read on!

 

The Old Testament provides the necessary foundation to understand the New Testament. Without knowing the Old Testament, the New Testament will not only be difficult, it will seem to some as being very weird and strange. One invaluable insight the Old Testament offers is the revealing of God’s nature and character. If you are thinking something like this, “well the God of the Old Testament is cruel and easily angered, while Jesus in the New Testament is gentle, kind, and compassionate,” then you probably should spend some quality time re-reading the Old Testament, since God never changes (see Numbers 23:19; Malachi 3:6; Hebrews 1:12; 13:8; James 1:17; Revelation 1:4-8; 22:13). To help “set the stage” for the predestination discussion, here are some of the Hebrew words that would be essentially equivalent to the Greek Words above. I say “essentially equivalent” since, as I also pointed out above, translations between languages are not always a precise match. Reviewing the verse associated with these words will help in understanding the nature of God. 

 

בָּחִיר 

Hebrew bāhiyr, an adjective meaning chosen. Almost always translated as “chosen.” Strong’s Hebrew number 972.

 

בָּחַר

Hebrew bāhar, a verb meaning to take a close look, to prove, or to choose. A choice based on examination or knowledge. Often translated as chose, chooses, chosen, decides and desire. Strong’s Hebrew number 977.

 

יָעַץ

Hebrew yā’as, a verb meaning to advise, to consult, to counsel, or to make plans or decisions. Can be translated as counsel, plan, advisers, counselor. Strong’s Hebrew number 3289.

 

יָצַר

Hebrew yāsar, a verb meaning to form, to shape, to fashion, and to devise. It is used of God fashioning man; the making of plans, pre-planning.  Strong’s Hebrew number 3335.

 

יָדַע

Hebrew yāda, a verb meaning to know, to learn, to perceive, to discern, to experience, to know people relationally and to know through experience. Can be translated as know, knows, knew, knowing, chosen, and concern. Strong’s Hebrew number 3045. This is a very common word in the Old Testament (found over 940 times). 

 

קָרָא

Hebrew qārā, a verb meaning to call, to summon, to invite, to be named and to be invoked. Often translated called, call, named, cried, summoned, proclaim, and proclaimed. Strong’s Hebrew number 7121.

Word Study and Commentary 

Knowing a word’s definition is obviously important however, for any diligent Bible study, that is only half of the story. To fully understand a verse, or the words used in that verse, one needs to understand its context.

 

In addition to definition and context, we also need to keep in mind that, even though the Bible was written by human beings, the real author is the Holy Spirit. As it would be expected with a single author, there is consistent use and application of figures of speech, terms and idioms from Genesis to Revelation. This is often referred to by scholars as the principle of “expositional constancy.” To properly apply this principle, several other guidelines of interpretation should also be considered, including: 

1.     internal constancy (since God does not lie, the text should never contradict itself) 

2.     the interpretation should be literal and simple (recognizing the use of figurative language but not requiring allegorizing or undue complication) 

3.     to aid in clarifying difficult passages, one can use a related, but easier to understand, section in the Bible, or use the rule of first mention to help clarify obscure passages. 

 

Each of the following verses has been evaluated for their ability to amplify the use of the related word being explored in regard to predestination. If the verse uses the term as either a title (something the reader is expected to already know), or is applied in a straightforward manner with no modification (such as a qualifier), or additional information is provided in the verse or surrounding verses, I will identify the verse with an “SD” (Standard Definition), as the standard definition or common understanding of the word applies. However, if the verse provides additional information that either amplifies, enhances, clarifies, modifies, or qualifies the use of the term that is being examined, I will identify those verses with an “IU” (Influential to Understanding), as these should be considered for better understanding of concept and use. 

 

Since some verses contain similar words, the English word that is translated from the Greek word listed has been made bold to make it easier to identify. Please note you will find several of the following verses repeated under different Greek terms, as many of these words are directly related to each other and are often found together. 

 

Unless otherwise noted, Scripture quotations are from The Holy Bible, English Standard Version (ESV), copyright © 2016 Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved.

Proorizō   προορίζω  (Strong’s G4309)  “pro” meaning before and “horizon” meaning to determine

 

[1] Acts 4:28 IU

“to do whatever your hand and your plan had predestined to take place.” (ESV, emphasis added)

 

Commentary:  Peter and John were teaching about Jesus near Solomon’s portico (also translated porch or colonnade), which was located on the eastern side of the Temple’s Outer Court (also known as the Women’s Court), when some of the priests and other Temple leaders showed up. They were not very happy with Peter and John proclaiming Jesus and the resurrection of the dead, so the two were arrested. The next day they were released with a stern warning not to teach about Jesus. After being released, Peter and John gathered with other believers and prayed. This verse contains part of that prayer. Here they are recognizing that Herod, Pontius Pilate, the Gentiles, and all the people of Israel were all acting according to God’s preordained plan and foreknowledge (See commentary #11 for Acts 2:23 below under prognosis). 

[2] Romans 8:29-30 IU

“For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.” (ESV, emphasis added) 

 

Commentary:  Chapter eight of the book of Romans captures and expounds on a number of blessings that are shared with all Christians. Paul explains that Christians are adopted children of God, but then clarifies, “provided we suffer” with Jesus (see verse 17). Paul further explains that even though we will suffer, the suffering pales in comparison with our future glory with Jesus, plus we have strength and special help available to us through the Holy Spirit, which is available to us today. He also states strongly that we should understand that any struggle or hardship we go through will ultimately be beneficial to God’s kingdom, providing what we need to grow in Him. For those He foreknew that would accept Jesus, He desires them to become Spiritually mature and grow in the knowledge of Himself, with the goal of becoming more like Himself. Christians are called (summoned) to be laborers in His kingdom (see Ephesians 2:10 and commentary #29 below), to be justified (to be made righteous) by the blood of Jesus Christ and then later be glorified in heaven.

 

[3] 1 Corinthians 2:7 IU

“But we impart a secret and hidden wisdom of God, which God decreed before the ages for our glory.” (ESV, emphasis added)

 

Commentary:  The Bible teaches that there are two basic sources of wisdom:  Wisdom that comes from God and the wisdom that comes from the world (which includes man and Satan). The Bible also teaches that these two sources of wisdom rarely, if ever, agree. Paul tells us in this verse that we, as Christians, are to disclose God’s wisdom to others since it was concealed from man’s understanding and earthly wisdom. When we speak, or teach, we are to remove any doubt or anything else that may block the truth from being taught, God’s truth, a truth that was established and decreed from the beginning of time and is, of course, ageless. The Greek word translated here in the ESV as “secret” refers to something that is hidden (not yet revealed) and, since it is not plainly seen or heard, remained a secret. This should not be interpreted as something that was made a secret to prevent people from learning the truth. Plus, the Greek word translated as “hidden” implies a truth that was not previously seen or unveiled. For example, the Old Testament message of a coming Messiah was well known, but the identification of the Messiah, namely Jesus, had only been recently revealed through Jesus and the apostles. If we can only relate to the world and understand through human wisdom, how can we even begin to understand God and His wisdom? This is one of the greatest problems within Christianity, we try to digest God’s Word in ways that make sense to us, but we often fail, since we keep coming back to our limited ability to comprehend God. Another problem we run into is our inability to think past our presuppositions. We may have been raised with a certain philosophy or religious upbringing that, for some reason, we consider some ideas as being either the absolute truth or the result of impeccable logic; we will not consider changing our minds. So how do we “move on” or “get past” our own misgivings? How do we see beyond this world and into heaven? The apostle Paul tells us that we need to, “seek the things that are above, where Christ is” (see Colossians 3:1). We are to constantly be looking towards Jesus. This requires us to recalibrate our thinking by exchanging the “standard” of reason and logic of the world for the wisdom that can only come from God. That is why whenever we study the Word of God, we pray and ask God for wisdom and discernment (see James 1:5). Without God, we will never understand God. Thankfully, He provided His Word so that we can understand enough about Him and His love for us! (see 1 Corinthians 1:18-31; 3:18-20; also, commentary #47 for 1 Corinthians 1:27-28 under Eklegō below).

 

[4] Ephesians 1:5 (SD for this verse, however IU for this section of Ephesians 1:3-14)

“he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will,” (ESV, emphasis added)

 

Commentary:  Paul opens his letter to the Ephesians with a blessing and a prayer. The blessing begins with Paul acknowledging, with praise, that God the Father has blessed believers in Jesus with every spiritual blessing in heaven. In verse four he states that we were chosen (Greek word eklegōmai) before time began. Paul continues in verse five to say that God would adopt those who were selected, according to His will. In the book of Romans, Paul tells us that we can know the will of God (see Romans 12:1-2), but here in this verse the will of God can be best summarized as the plan of salvation through Jesus; God’s plan to “fix the problem” of sin condemning mankind, by sending His Son Jesus to die on our behalf (see commentary #5 for verse 11 below). 

 

[5] Ephesians 1:11 (SD for this verse, IU for Ephesians 1:3-14)

“In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will,” (ESV, emphasis added)

 

Commentary:  In one long sentence in the Greek, beginning with verse three, Paul moves from the past into the future, our coming glory. Having established that our acceptance of Jesus was predetermined in verse five (see above), Paul, in the following verses now tells us that when we heard the gospel message (see verse 13) and then accepted Jesus, we were sealed by the Holy Spirit; a guarantee that God will save us when we die (see verses 12-14 and Romans 8:38-39). Note the progression, first we heard the message of salvation, then we responded by believing the message, followed by Him sealing us. Seals were used by kings and people of authority to authenticate things, like a letter or decree (often a signet pressed into hot wax, etc.), to show that it was legitimately sent and was to be treated as it was given directly by the person with authority. We have been sealed by God. It is a guarantee for us to know God is faithful in keeping His promises and to let others know that we belong to Him.

 

Proginōskō  προγινώσκω (Strong’s G4267)  “pro” meaning before and “ginoskō” meaning to know

 

[6] Acts 26:5 SD

“They have known for a long time, if they are willing to testify, that according to the strictest party of our religion I have lived as a Pharisee.” (ESV, emphasis added)

 

Commentary:  Paul was well known among his own people; he was well-educated (see Acts 22:3), and a Pharisee (see Acts 23:6 and Philippians 3:5). Here, Paul is introducing himself before King Agrippa. Since the king was familiar with Jewish traditions and protocols, Paul wanted to make sure that the king understood that Paul was no charlatan by saying that, if needed, there should be some Jews willing to testify regarding Paul’s character. 

 

[7] Romans 8:29 IU

“For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers.” (ESV, emphasis added)

 

Commentary:  As mentioned above under Proorizō, God foreknew who would accept Jesus as their Savior, thereby predestining them to truly be saved and conformed to the image of His Son, Jesus. In this verse, Paul draws a clear line between foreknowledge and the concept of predestination. 

 

[8] Romans 11:2 SD

“God has not rejected his people whom he foreknew. Do you not know what the Scripture says of Elijah, how he appeals to God against Israel?” (ESV, emphasis added)

 

Commentary:  Romans chapter eight concludes with a discussion of God’s elect and a strong statement about how strong God’s love is for all believers (verses 31-39). Undoubtedly recognizing how this would sound to those concerned for the Jews, Paul presents how God dealt with the Jews in the past (Romans 9), their current status (Romans 10) and how the Jews play a major role in God’s plans in the future (Romans 11). He begins Romans 11 with the question, “has God rejected His people?” Paul responds with a passionate, No! Paul’s use of this term is indeed straightforward; God has not forgotten those that He called, His chosen. Just like knowing who would accept Jesus from before the world began, God always knew how the Jews would reject Jesus at first. In this passage, Paul is reminding his readers how Elijah, at one point in his life, thought the future was grim. He pleaded with God for help and God reminded him that He was still in control and that there was a lot going on behind the scenes, things of which Elijah was not aware. 

 

[9] 1 Peter 1:20 SD

“He was foreknown before the foundation of the world but was made manifest in the last times for the sake of you” (ESV, emphasis added)

 

Commentary:  Referring to Jesus, Peter is telling us that God’s plan for salvation through Jesus was the original plan; it was not a last-minute revision. The King James Version of the Bible uses the word, “foreordained” here instead of “foreknown.” That might be a better word for this application, as Jesus was foreordained before the beginning of the world to be the Savior for all mankind. Peter goes on to say that Jesus was made manifest (Greek phaneroō) to make known what was either unknown or unseen. True, a Savior was known in the Old Testament, but who He was and His identity, was not known until Jesus did the work and paid the price for our salvation. 

 

[10] 2 Peter 3:17 SD

“You therefore, beloved, knowing this beforehand, take care that you are not carried away with the error of lawless people and lose your own stability.” (ESV, emphasis added)

 

Commentary:  Peter, in his final epistle, calls all believers into action. He warned them about false teaching and false teachers, as well as telling them about the conditions during the end of times, and that Jesus would indeed come back. In his closing, Peter is saying, okay, you all know this information; now make sure that you are not distracted and end up being a watered-down Christian. Instead, grow in the grace and knowledge of Jesus (see verse 18). 

 

Prognosis πρόγνωσις (Strong’s G4268) a noun from proginōskō

 

[11] Acts 2:23 IU
“this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men.” (ESV, emphasis added)

 

Commentary:  The same Peter who often said the wrong thing at the wrong time in the gospels, once he was empowered by the Holy Spirit, became a powerful speaker. This verse is near the middle of his first public sermon, on the first official day of the church that occurred on the day of the Hebrew festival of Shavuot, also known as the Feast of Weeks or Pentecost (see Exodus 34:22; Leviticus 23:15-22; Deuteronomy 16:10). Peter emphasized that the plan of Jesus coming to die was planned by God long before man existed. This concept is often lost on people who may casually read or be told about Jesus dying on the cross, as they want to blame someone. In the case of Peter’s contemporaries, they wanted to blame either the Jewish leadership or the Romans. The truth is simple:  Jesus came to die. He had to die in order to offer humanity to have a chance to be saved from eternal damnation. If you want to blame someone, blame yourself and me. It was our sin that condemned us; it was for our sin that He died. This verse directly connects God’s plan with foreknowledge.

 

[12] 1 Peter 1:2 IU

“according to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience to Jesus Christ and for sprinkling with his blood: May grace and peace be multiplied to you.” (ESV, emphasis added)

 

Commentary:  Peter addresses his first epistle to Jewish believers living in an area that is now mostly contained in modern-day Turkey, referring to them as being selected by God the Father, sanctified by the Holy Spirit and redeemed by Jesus to be a follower of Jesus. Each person in the three-person Godhead had a role in each of their lives, beginning with their salvation. Peter reminded them that they belong to God and that is who they are, blessed with an abundance of grace and peace. In verse one, Peter says these believers were “elected,” according to the foreknowledge of God the Father. What “foreknowledge” did God the Father possess in order to select them? We know that God knows all things past, present, and future, and that includes all of our thoughts. But why would Peter delineate that the choosing of the “elect” (Greek ekleltos) was based on “foreknowledge,” if what the people (the addressees of this epistle) did, or did not do, had no influence on the decision? 

 

Protithēmi προτίθημι (Strong’s G4388) “pro” meaning before and “tithēmi” meaning to place

 

[13] Romans 1:13 SD

“I do not want you to be unaware, brothers, that I have often intended to come to you (but thus far have been prevented), in order that I may reap some harvest among you as well as among the rest of the Gentiles.” (ESV, emphasis added)

 

Commentary:  Paul desired to travel to Rome and later, in his epistle to the Romans, will explain in greater detail some of the issues encountered (see Romans 15). Traveling with Paul would have been a challenge (his travel agent would undoubtedly close shop if they saw him coming). Amid shipwrecks (see 2 Corinthians 11:24-27), being in danger by others (see Acts 14:5), hindered by Satan (see 1 Thessalonians 2:18), being beaten (see Acts 16:22), as well as for many other reasons, Paul wanted to let the people in Rome know he was still thinking of them and truly wanted to visit them, as he had planned.

 

[14] Romans 3:25 SD

“whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins.” (ESV, emphasis added)

 

Commentary:  Paul is “ramping up” his case regarding sinful human beings being made righteous in God’s eyes through the blood of Jesus. Paul recognizes that the purpose of God’s Law was never intended to save us, but to bring us into the presence of Jesus Christ. Here Paul is telling us that God always intended His Son’s blood to satisfy the requirements of His Law, thus making salvation available to all who accept, trust, and believe in what Jesus did for them. 

 

[15] Ephesians 1:9 SD

“making known to us the mystery of his will, according to his purpose, which he set forth in Christ” (ESV, emphasis added)

 

Commentary:  The phrase, “making known to us the mystery of His will,” tells us that God is making His will known. He is revealing something that was either previously concealed or, at least, not very obvious. What was God’s will? Paul tells us in the verse that follows, that God’s plan was to send His Son to live a perfect life, suffer, die, and to rise to life again, in order to reconcile the damage that was done since sin took root. God’s will and plan began before the beginning of time; it was never a “now what can we do?” reaction. Even though the Old Testament teaches about a coming Messiah and offers a significant amount of prophetic instruction as to who, where, when, and how, it wasn’t until Jesus came that the world now knew His name!

 

Prothesis πρόθεσις (Strong’s G4286)  a noun from the Greek protithēmi

 

[16] Matthew 12:4 IU

“how he entered the house of God and ate the bread of the Presence, which it was not lawful for him to eat nor for those who were with him, but only for the priests?” (ESV, emphasis added) 

 

Commentary:  See commentary #18 below under Luke 6:4.

 

[17] Mark 2:26 IU

“how he entered the house of God, in the time of Abiathar the high priest, and ate the bread of the Presence, which it is not lawful for any but the priests to eat, and also gave it to those who were with him?” (ESV, emphasis added)

 

Commentary:  See commentary #18 below for Luke 6:4.

 

[18] Luke 6:4 IU

“how he entered the house of God and took and ate the bread of the Presence, which is not lawful for any but the priests to eat, and also gave it to those with him?” (ESV, emphasis added) 

 

Commentary:  Each of these three gospel references give account to the same event; a time when Jesus was, once again, pointing out the hypocrisy of the Pharisees. We read that the disciples of Jesus were observed on a Sabbath going through a field eating its grain. The Pharisees considered this action a form of labor, which was not allowed on a Sabbath (see Exodus 20:9-11), and asked Jesus why they were doing this “illegal” thing. He responded with a question of His own, asking them if they had ever heard about David being hungry while being pursued by King Saul (see 1 Samuel 21:1-6). David finds Ahimelech, a priest, and asks for some bread. Unfortunately, Ahimelech did not have any “common” bread, just the holy bread (referred to as the “Bread of Presence” or “Show Bread”) that was on the table in the Tabernacle. According to the Bible, these twelve loaves of bread were to be baked every week and placed on the pure gold table in the holy place (first room of the Tabernacle, see Leviticus 24:5-9).  The bread was only to be eaten by the priests after it sat on the table for a week. It was a visual representation of God’s fulfilled promise to the Israelites. Using the Greek word prothesis here in these three New Testament verses, help us connect the predetermined purpose of God’s plan of salvation to that of being an absolute. In other words, if He said it, if He promised it, or if He gave us prophecy about it, it’s as good as done! The point Jesus was making with the Pharisees was simple:  The Sabbath was given to men for the purpose giving God glory and it should never impede any godly act of love or mercy. 

 

[19] Acts 11:23 SD

“When he came and saw the grace of God, he was glad, and he exhorted them all to remain faithful to the Lord with steadfast purpose,” (ESV, emphasis added)

 

Commentary: After the death of Stephen (see Acts 7:54-8:4) many Christians narrowed their outreach to only the Jews. A few men that were from Cyprus and Cyrene came into Antioch, spoke to the Greeks about Jesus and many accepted Jesus as their Savior. Report of this Spiritual phenomenon came to the church in Jerusalem so they sent Barnabas to Antioch to check it out. When Barnabas arrived, he was delighted to see and hear what was going on, and he encouraged the believers to continue being faithful to Jesus, the purpose of all Christians. 

 

[20] Acts 27:13 SD

“Now when the south wind blew gently, supposing that they had obtained their purpose, they weighed anchor and sailed along Crete, close to the shore.” (ESV, emphasis added)

 

Commentary:  As a prisoner, Paul was being transported by boat from Adramyttium (a harbor town in the Roman province of Asia, north of Pergamum) to Rome. Needless to say, like many of Paul’s adventures, it wasn’t without problems. Due to some delays, they needed to find a suitable harbor for the winter. In hopes of reaching Phoenix, a harbor in the island of Crete, they were able to find a gentle south wind and, thinking that they could safely travel close to the shore, proceeded towards the harbor. Unfortunately, a strong wind caught them and forced them away from where they were headed. The “purpose” was to find safe harbor. The south wind would have done the trick but instead they ran into the “Northeaster” typhoon-strength wind.

 

[21] Romans 8:28 IU

“And we know that for those who love God all things work together for good, for those who are called according to his purpose.” (ESV, emphasis added)

 

Commentary:  Often considered one of the more comforting verses in the Bible, this verse provides invaluable insight as to how God operates. Regardless of how out-of-control the world might seem to us, or when we wonder why we (and/or some other Christian) are going through a difficult time, we know that God is in control. Even if we do not see or understand why, He has His reasons, which will ultimately benefit the Kingdom of God. By accepting Jesus we are saved from eternal condemnation and, as redeemed human beings, we should respond to God’s love for us through our obedience. Sure, we are to stay away from sin, but our obedience also means for us to be faithful in evangelism as well (see Matthew 28:18-20). No matter who we are or where we are, God wants us to be ambassadors for Christ (see 2 Corinthians 5:20) to reach the people He places in our lives, according to His purpose. Then to further qualify the use of the word, “purpose,” Paul states in the next verse, “For those whom he foreknew” (see commentary #7 for Romans 8:29 under Proginōskō above), implying foreknowledge (see also commentary #2 for Romans 8:29-30 under Proorizō above). Also, see commentary #100 under Klētos (“called”) below.

 

[22] Romans 9:11 IU

“though they were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of works but because of him who calls—” (ESV, emphasis added)

 

Commentary:  In the first eight chapters of the book of Romans, Paul covers a number of difficult subjects including sin, the need for salvation, justification by faith and, as the result of accepting Jesus as our Savior, the freedom from God’s wrath, sin, God’s Law, and death. Before he switches the subject on how to live as a Christian (chapters 12-15), Paul takes a moment and addresses the Jews, Israel, and how everyone, including the Jews, need Jesus as their Savior (see commentary #8 above). Chapter nine of Romans discusses election; chapter ten covers how Israel is currently relying on their own righteousness instead of God’s; chapter eleven points out clearly that Jews and Gentiles can only have salvation through Jesus. Chapter nine begins with Paul making an absolutely incredible claim; he is one of only two people in the Bible that make this declaration:  “For I could wish that I myself were accursed and cut off from Christ for the sake of my brothers, my kinsmen according to the flesh.” (Romans 9:3, ESV) Paul was willing to give up his own salvation if it would help his fellow Israelites, the Jews, come to accept Jesus for their salvation. The only other person in the Bible that made a similar claim was Moses (see Exodus 32:32). 

 

In verse 11, Paul is speaking about the lineage of Abraham continuing through Isaac and Rebekah’s children.  Even though they had not yet been born and, as such, did not have the chance to do anything considered good or bad, God chose Jacob to carry the blessing given to Abraham. Esau was not chosen to carry the blessing, even though he was technically the first one born. The purpose (Greek prothesis) of the selection, election, or choosing (Greek eklogē, see commentary #74 below) was to fulfill God’s plan; a plan known to God long before time even began. Was Esau being born first an indicator that God was not in control since He wanted Jacob to be first? Absolutely not, this is one of several examples that demonstrates God’s sovereign authority to choose. 

 

[23] Ephesians 1:11 IU

“In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will,” (ESV, emphasis added)

 

Commentary:  This verse contains the Greek word proorizō and the Greek word prothesis, (see commentary #5 above regarding proorizō). By now we should be seeing a trend in the purpose of God’s will; not only was His plan of salvation known by God before any of us were around, the purpose was to save us from eternal condemnation. The Greek word translated here as “counsel” can also be translated as “purpose,” essentially saying, “the purpose of God’s purpose is to fulfill His will,” and that is to bring people to salvation. God has allocated ALL THINGS to bring the lost to Him. How much have you allocated to that goal? 

 

[24] Ephesians 3:11 IU

“This was according to the eternal purpose that he has realized in Christ Jesus our Lord,” (ESV, emphasis added)

 

Commentary:  In several of his epistles, Paul tells his audience that he was allowed to reveal some things that were essentially concealed in the Old Testament. One of those “mysteries” (referring to something not previously known) was the fact that the gospel message was available to all people, including Gentiles. This purpose was God’s intention from the beginning and was never an afterthought, or something God changed His mind regarding following the rejection of His Son by the Jews (see John 3:16; 1 Timothy 2:4; 2 Peter 3:9).

 

[25] 2 Timothy 1:9 IU

“who saved us and called us to a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began,” (ESV, emphasis added)

 

Commentary:  Paul considered it a great privilege to serve God by proclaiming the gospel, but he recognized, perhaps more than most, the trouble one encounters in preaching the good news about Jesus. In this, his last epistle he will write, Paul encourages his protégé Timothy to not be ashamed to continue his ministry and certainly not be fearful of suffering for the gospel. Paul reminds Timothy that the power of God saved them both and called them to this holy calling, not because they did anything special but because it fulfilled His purpose, His plan. (see commentary #92 regarding “holy calling” under Klēsis and commentary #123 regarding “called” under Kaleō below.

 

[26] 2 Timothy 3:10 SD

“You, however, have followed my teaching, my conduct, my aim in life, my faith, my patience, my love, my steadfastness,” (ESV, emphasis added)

 

Commentary:  In this last letter of Paul’s, he prophetically lays out what it will be like in the end of days (see 2 Timothy 3:1-9). Then in verse ten, as if he was turning and pointing directly at Timothy (and to us) he says, but you are to be different! He continues by recognizing that Timothy had followed and understood his teaching, conduct, aim, faith, patience, love, steadfastness, persecutions, and sufferings and therefore, as such, should understand that all Christians will face some form of persecution (see verses 11 and 12). 

 

In this version, the Greek word prothesis is translated as “aim.” Paul includes the aim, or purpose, in his life on this list of positive attributes. Christians should never have to wrestle with the question, “What is the meaning of life?” We all have purpose in God’s eyes (see Ephesians 2:10 and commentary #29 below).

 

[27] Hebrews 9:2 IU

“For a tent was prepared, the first section, in which were the lampstand and the table and the bread of the Presence. It is called the Holy Place.” (ESV, emphasis added)

 

Commentary:  The author of the book of Hebrews helps readers connect the Old Testament to the New Testament.  See prior commentary #18 for Luke 6:4 (also applies to Matthew 12:4 and Mark 2:26) regarding the use of this word in relation to the “Bread of Presence” or “Show Bread.”

 

Proetoimazō προετοιμάζω (Strong’s G4282)  “pro” meaning before and “hetoimazō” meaning to make ready

 

[28] Romans 9:23 IU

“in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory—“ (ESV, emphasis added)

 

Commentary:  The method of asking questions to guide someone to think differently is nothing new in theology. In chapter nine of the book of Romans, Paul asks a series of questions to help enlighten his readers about God and His promises to the Israelites. One of those questions begins with verse 22 and ends with verse 24. Using the phrase “riches of His glory” is probably the only way on this side of heaven to capture the otherwise indescribable blessings that await believers. Paul then states that these riches were prepared long ago. I like to think that they are akin to trophies prepared with names etched on them long before the recipients were born.

 

[29] Ephesians 2:10 IU

“For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.” (ESV, emphasis added)

 

Commentary:  The grace of God is truly beyond measure and description; however, Paul describes, in the first nine verses of Ephesians chapter two, everything we need to know about God’s grace. Paul then calls us God’s poem (the Greek word translated here as “workmanship” is poiēma; from which we derive the English word “poem”). We are God’s handiwork, something created to do marvelous things for Jesus. One might ask how is it possible for God to love us so much; is there any way we can repay Him? The answer is simply no, we cannot. But if we love Him we should be actively doing what He wants us to be doing; good works that He prepared for each believer before the beginning of time. God is personal, and has unique purpose for every believer.

 

Procheirotonéō προχειροτονέω (Strong’s G4401)  “pro” meaning before and “cheirotonéō” meaning to choose or appoint.

 

[30] Acts 10:41 SD

“not to all the people but to us who had been chosen by God as witnesses, who ate and drank with him after he rose from the dead.” (ESV, emphasis added)

 

Commentary: Peter was invited by Cornelius, a God-fearing centurion (see verse 22), to meet in Caesarea so that he could hear more about Jesus. Speaking to Cornelius’ in his home, along with several of his friends and family, Peter summarized Jesus’ ministry, including His death and resurrection. When he spoke about those that saw Jesus after His resurrection, he noted that not everyone saw Jesus, just those that had been selected and appointed by God to be His witnesses, namely His disciples, who ate and drank with Him after He rose from the dead.

 

Eklegō (Eklegōmai) ἐκλέγω (Strong’s G1586)  “ek” meaning out and “legō” meaning to select or choose

 

[31] Mark 13:20 SD

“And if the Lord had not cut short the days, no human being would be saved. But for the sake of the elect, whom he chose, he shortened the days.” (ESV, emphasis added)  

 

Commentary:  This verse has both the noun (elect, Strong’s G1588) and the verb (chose) form of the Greek word eklegō referring to believers. The author of this gospel is not attempting to add or clarify any point with these words; he is simply using the terms as another title or description for those that believe in Jesus for their salvation. The reference to “no human being would be saved,” is not about salvation but for their survival. Apparently, the tribulation mentioned in verse 19 will be so intense that the days will either need to be shortened, or the number of days reduced in order to survive. 

 

[32] Luke 6:13 SD

“And when day came, he called his disciples and chose from them twelve, whom he named apostles:” (ESV, emphasis added)

 

Commentary:  Jesus prayed all night before selecting twelve men that would become His apostles. The Greek word apostolos refers to a person selected to be a messenger. Most often it refers to someone carrying a message, or orders from a king or some other person in authority. The term is used in Christianity referring to those that Jesus selected to teach, with instructions to tell others; and they are to tell others, etc. Many call this process the “apostolic movement.” If we were to pick disciples back then, we probably would not pick the same group Jesus did, especially after reading about their adventures in the various gospel accounts. But Jesus did know these individuals, if fact He knew them better than they knew themselves. He knew their hearts and knew precisely how they were going to serve Him and His kingdom. He made an “informed decision,” just as He has done for all believers. 

 

[33] Luke 9:35 SD

“And a voice came out of the cloud, saying, ‘This is my Son, my Chosen One; listen to him!’” (ESV, emphasis added)

 

Commentary:  Jesus gave His disciples Peter, John, and James a glimpse of His divine nature during what scholars call the transfiguration (see Matthew 17:1-8; Mark 9:2-8 and Luke 9:28-36). Needless to say, they were overwhelmed! During this time, they were visited by Moses and Elijah (how Peter recognizes them is not specified), followed by the coming of a dense cloud that quickly shrouded everyone. A voice was heard from within the cloud, as Matthew’s account of the story records, “this is my beloved Son, with whom I am well pleased; listen to Him.” (Matthew 17:5, ESV) and in Mark’s gospel, it is recorded as, “this is my beloved Son; listen to Him.” (Mark 9:7, ESV). Even though some manuscripts of the book of Luke state “my beloved” instead of “my chosen” (as represented in the KJV and NKJV), the use of the word Eklegōmai is a legitimate title for Jesus. While it is true that God the Father didn’t select Jesus from many other “Sons” as He only has One Son, the Father did select Jesus to be the One to pay our ransom. We read in Isaiah 42:1-43:7 how God referred to the coming Savior as His chosen servant (see also Isaiah 52:13-53:12). God the Father chose His Son because He was, and still is, fully qualified, capable and willing! Matthew 12:18 also quotes Isaiah 42:1-3, however the Greek word for “chosen” in that verse is Hairetizō (Strong’s Greek number 140, from the Greek word haireō; see commentaries #81 through #83 below).   Hairetizō is only used this once in Scripture, referring to a choice based on suitability, and can only be found in this one location in the Bible. 

 

[34] Luke 10:42 SD

“but one thing is necessary. Mary has chosen the good portion, which will not be taken away from her.” (ESV, emphasis added)

 

Commentary:  The frustration Martha had with her sister, Mary, in not helping her with the meal she was preparing for Jesus has, undoubtedly, been shared by many people throughout the years (see Luke 10:38-42). Martha thought she had a good case against her sister, who was just sitting with Jesus listening to Him teach and must have been startled when Jesus wouldn’t agree. Jesus acknowledged that Mary could have helped Martha, but she chose a better task, one that, while putting a greater burden on Martha, was better for her and ultimately for the kingdom. Mary was an extraordinary woman; she heard and perceived something that nearly everyone else (including the disciples) missed at that time. Later, just a few days before Jesus was crucified, Mary poured over His body an expensive perfume made from pure nard (Often referred to as “spikenard” or “muskroot,” it is an aromatic oil that is processed from a flowering plant that was commonly harvested in Nepal, China, and India) Mary’s name is only found in John’s account of the story (see Matthew 26:6-11; Mark 14:3-8 and John 12:1-8). Undoubtedly, Mary recognized that Jesus was going to die shortly and she was essentially anointing and preparing Him for death; she apparently did listen attentively to Jesus’ teaching!

 

[35] Luke 14:7 SD

“Now he told a parable to those who were invited, when he noticed how they chose the places of honor, saying to them,” (ESV, emphasis added) 

 

Commentary:  Jesus was once invited to have dinner at the house of one of the rulers of the Jewish sect known as the Pharisees. The Pharisees, who were also invited, were watching Jesus closely. A man with dropsy appeared (known today as “edema;” the man was probably intentionally brought in to trap Jesus into “working” on a Sabbath, but their efforts ultimately failed, see Luke 14:1-6). However, while there at the dinner, Jesus noticed the behavior of the Pharisees and how they chose the best seats for themselves. Remember, prior to Christianity, humility was considered a sign of weakness; here they had no problem in choosing the best place of honor for themselves. Again, the selection was based on previous knowledge in this case, and the selection of a seat that would give them the most prestige. It was at this dinner when Jesus offered the “parable of the wedding feast” (see Luke 14:7-11).

 

[36] John 6:70 SD

“Jesus answered them, ‘Did I not choose you, the twelve? And yet one of you is a devil.’” (ESV, emphasis added) 

 

Commentary:  The Bible records a number of occasions when Jesus referred to His twelve inner-circle disciples as His chosen (see commentary #32 for Luke 6:13 above). John identifies the “devil” as Judas in the next verse. This begs the question; did Jesus make a mistake choosing Judas? Did He not know Judas’ heart before He selected Him as a disciple? Of course, Jesus knew! When we encounter verses like these, we must remember that, above all other reasons, Jesus came to earth to die for our sins. This verse comes immediately after Peter offers an incredible insight on who Jesus was. Replying to Jesus’ question addressed to the twelve, just after some of His non-inner-circle disciples left Him, “Do you want to go away as well?” Peter responds, “Lord, to whom shall we go? You have the words of eternal life, and we have believed, and have come to know, that you are the Holy One of God.” (John 6:68b-69, ESV) If Peter was speaking for the majority, most of these men must have understood who Jesus was. However, Jesus knew Judas had a different agenda and would betray Him, just as prophecy had recorded nearly 1,000 years earlier (see Psalm 41:9 and Zechariah 11:12-13). 

 

[37] John 13:18 SD

“I am not speaking of all of you; I know whom I have chosen. But the Scripture will be fulfilled, ‘He who ate my bread has lifted his heel against me.’” (ESV, emphasis added)

 

Commentary:  As discussed in the above commentary for John 6:70 (see commentary #35), there was a prophecy in the book of Psalms that described the person who would betray the coming Messiah. This verse includes a portion of that psalm, which further describes the betrayer, “Even my close friend in whom I trusted,” (Psalm 41:9a, ESV) pointing to the fact that it would be someone that would be considered a close friend that would betray the Messiah. Judas was one of the twelve inner-circle disciples, someone who traveled with Jesus, ate meals with Him and was witness to everything Jesus said and did. Note how Jesus referred to Scripture being fulfilled. He was not saying this to make sure or arrange things so that prophecy would be fulfilled correctly; that is not how prophecy works. God is outside of time and knows how all things will be done, since the beginning of time. Prophecy could be best described as the signature of God. Since God is the only one that knows precisely how things will be accomplished, these fulfilled prophecies let us know that the source can only be from God. References to prophecy being fulfilled are to help us understand the correct interpretation of prophecy and see that only someone outside of time could have accurately predicted future actions.   

 

[38] John 15:16 (2X) SD

“You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide, so that whatever you ask the Father in my name, he may give it to you.” (ESV, emphasis added)

 

Commentary:  The gospel of John is structured around seven “I AM” discourses. In each of these discourses Jesus gives us insight about Himself and His ministry, plus each discourse contains at least one major object lesson for us to learn. Chapter 15 begins the discourse about Jesus being the “True Vine,” where He underscores the importance for believers to love as He loves and to obey God. Jesus tells the eleven (Judas had already left) that He no longer calls them servants, but now calls them friends (see verse 15) and reminds them that He chose them (see commentary #31 above for Luke 6:13), and that they should go and bear fruit (see Galatians 5:16-26). As Christians we should always be bearing fruit, which is essentially external evidence of God being inside us; it is who we are (fruit of the Spirit should not be confused with the gifts of the Spirit, which are given to us for specific applications or tasks). When someone sees you, they should be seeing Christ in you (fruits are the tangible evidence of the changes within us).

 

[39] John 15:19 SD

“If you were of the world, the world would love you as its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you.” (ESV, emphasis added)

 

Commentary:  As discussed in commentary above, Jesus is talking to His inner-circle disciples about love and obedience. Recognizing that unconditionally loving others and being faithful to God is not how the rest of the world works, Jesus warns them that they will be hated and that they should not be surprised if they encounter opposition. He said if they were still of the world (thinking worldly, see Colossians 3:1), they would not see this conflict. Jesus chose these disciples (see Luke 6:13 commentary #32 above), to be citizens of heaven. Because they are God’s and live according to the words of Jesus they, as well as all Christians, are hated by the world.

 

[40] Acts 1:2 SD

“until the day when he was taken up, after he had given commands through the Holy Spirit to the apostles whom he had chosen.” (ESV, emphasis added)

 

Commentary:  The author of the book of Acts, Luke, picks up telling the story of Jesus where the gospel accounts stop. Many Christians forget that the first chapter of Acts contains several vital words of Jesus that every believer should know (see Acts 1:4-5, 7-8). Referring to the gospel that bears his name, Luke introduces this second book, officially known as the book of the Acts of the Apostles. He refers to the apostles as being chosen by Jesus (see commentary #32 for Luke 6:13 above). 

 

[41] Acts 1:24 IU

“And they prayed and said, “You, Lord, who know the hearts of all, show which one of these two you have chosen” (ESV, emphasis added)

 

Commentary:  After Jesus ascended into heaven the disciples decided they needed to find someone to replace Judas as the twelfth disciple. Before making their final decision, they wisely chose to ask God for His guidance; this verse captures the first part of that prayer. Note how they understood that God knows the hearts (and minds) of all people. They next cast lots to determine whom He selected (see Proverbs 16:33). 

 

[42] Acts 6:5 SD

“And what they said pleased the whole gathering, and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolaus, a proselyte of Antioch.” (ESV, emphasis added)

 

Commentary:  In the very early days of the formation of the church in Jerusalem, the Greek believers complained against the Hebrew believers that they were neglecting their widows. Not wanting anyone to give up their normal duties of presenting the gospel message, they decided to set up a committee of seven men to oversee this important ministry. The selection process required that these men have a good reputation, be full of the Holy Spirit, possess godly wisdom and be willing and able. After choosing them they laid their hands on them and prayed over them (see verse 6). This process is still valid for finding and enabling people for positions of responsibility within the church today. 

 

[43] Acts 13:17 SD

“The God of this people Israel chose our fathers and made the people great during their stay in the land of Egypt, and with uplifted arm he led them out of it.” (ESV, emphasis added)

 

Commentary:  In his first missionary journey, Paul along with his companion Barnabas came to Antioch in Pisidia (not to be confused with Antioch of Syria on the Mediterranean). While visiting their synagogue he spoke to the Jews about their history and God’s promise for a Savior, showing them that Jesus was indeed the promised “Son of David” and the Son of God mentioned in Psalm 2. In this verse, Paul reminds his audience that their fathers were chosen by God to become a great nation. We read in the Old Testament that the reason He chose the Israelites is that He loved them (see Deuteronomy 7:6-8). 

 

[44] Acts 15:7 SD

“And after there had been much debate, Peter stood up and said to them, “Brothers, you know that in the early days God made a choice among you, that by my mouth the Gentiles should hear the word of the gospel and believe.” (ESV, emphasis added)

 

Commentary:  It would be an understatement to say that Jews had a difficult time accepting the fact that Jesus fulfilled the requirements of the Law (see Matthew 5:17), which meant that many customs were no longer mandatory and that salvation was being offered to non-Jews. Many of those that converted from Judaism became what is often referred to as “Judaizers” who promoted the idea that in order to be saved one had to at least be circumcised (This was a major problem in Galatia, and was the primary reason Paul wrote his epistle to the Galatians). Church leaders gathered in Jerusalem to discuss this issue with the apostles. After some debate, Peter stood up and reminded them that God had instructed him to bring the gospel message to the Gentiles (see Acts 10:8-33). In this verse, Peter says that he was God’s choice from among all of the other early believers to offer salvation to the Gentiles. Peter was perhaps the most recognized and well-known apostle, and God undoubtedly chose him to extend His offer of salvation to the Gentiles because Peter’s teaching would carry significant weight.

 

[45] Acts 15:22 SD

“Then it seemed good to the apostles and the elders, with the whole church, to choose men from among them and send them to Antioch with Paul and Barnabas. They sent Judas called Barsabbas, and Silas, leading men among the brothers,” (ESV, emphasis added)

 

Commentary:  At the conclusion of the meeting of various church leaders that met in Jerusalem (often referred to as the “Jerusalem Council,” see commentary #44 above for Acts 15:7), they wanted Judas (also known as Barsabbas) and Silas to go back to Antioch with Paul and Barnabas, as representatives of the council to carry a letter to the Gentile believers. These men were chosen from among the council and were known to have a good and trustworthy reputation. 

 

[46] Acts 15:25 SD

“it has seemed good to us, having come to one accord, to choose men and send them to you with our beloved Barnabas and Paul,” (ESV, emphasis added)

 

Commentary:  The content of the letter referenced in the above commentary begins with verse 23 and continues through verse 29. This verse reflects the decision made by the council to send Judas and Silas to travel with Barnabas and Paul. The letter concludes in verse 29 with what may appear to be four Old Testament requirements for Gentiles to be Christians; they are actually items for believers to consider not doing in order to minimize any potential conflicts with unbelieving Jews. While it is true that Christians are free from the Law, it would be an abuse of that freedom if we caused a less-mature believer to stumble (see 1 Corinthians 8:1-13 and 10:14-33). Plus, it is important to remember that our freedom in Christ does not grant us the right to sin. This letter would undoubtedly require some explanation and possibly some persuasion, thereby requiring choosing the right people to make the presentation. 

 

[47] 1 Corinthians 1:27-28 (3X) SD

But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, even things that are not, to bring to nothing things that are,” (ESV, emphasis added)

 

Commentary:  The Apostle Paul opens his first epistle to the church located in Corinth with a concern regarding some interpersonal conflicts that appear to have surfaced due to several fundamental misunderstandings of God’s Word, and what it means to be a Christian. We see that this is still a problem with Christians and churches today, mainly because humans try to bring God’s reasoning down to the level of human understanding, rather than seeking God’s perspective. In these two verses, Paul uses the word eklegōmai not as a statement that God chose something out of several to choose from, but instead God selected three things that humans consider valuable and desirable, namely intellect, strength, and social status. Paul reminds us that human wisdom will be shamed when compared to God’s wisdom; that physical strength has no influence in God’s kingdom and that God is not impressed with the externals, that which is seen; He is only interested in what is in a person’s heart. Paul is emphasizing the paradox between the reality of God and man’s perception as to what is true and real. All Christians and churches should be aligned together in God’s Word, not man’s limited (and often incorrect) understanding (see also commentary #3 for 1 Corinthians 2:7 under Proorizō above).

 

[48] Ephesians 1:4 IU

“even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love” (ESV, emphasis added)

 

Commentary:  As discussed in the commentaries #4 and #5 above for Ephesians 1:5 and 1:11, under Proorizō, verse three is the beginning of a long sentence that begins with a blessing to God the Father, who has blessed us with Jesus. Paul states that Jesus chose us before the beginning of time. When we hear statements like that we may want to think that since we were not yet alive and, at that point, had no way to influence that decision, that we had no choice in this selection. Paul is acknowledging the fact that God is outside the realm of time and since He knows everything (omniscient), He knows who will and who will not accept His free gift of salvation. Like the Corinthian church Paul was writing to in 1 Corinthians (as mentioned in the commentary above), we cannot limit God’s ability simply because we do not understand.

 

[49] James 2:5 SD

“Listen, my beloved brothers, has not God chosen those who are poor in the world to be rich in faith and heirs of the kingdom, which he has promised to those who love him?” (ESV, emphasis added)

 

Commentary:  The epistle of James spends more time on the subject of partiality than any other book in the Bible. In this verse, James is reminding his readers that God chose those that are poor, or perhaps more accurately, the needy, to be saved. Was that the only criterion? No. James adds an important point that God chose those who love Him! The Greek word agapaō (love) is a present active participle, which begs the question, how could God choose if He could not or did not know who would love Him from the beginning?

            

Eklektos ἐκλεκτός (Strong’s G1588) adjective from the Greek eklegō meaning to choose

 

[50] Matthew 20:16 SD

“So the last will be first, and the first last.” (ESV) 

“So the last will be first, and the first last. For many are called, but few chosen.” (NKJV, emphasis added)

Commentary:  Besides the fact that there are a number of English translations and versions on the market today, many readers may be unaware that there are several variations of the source manuscripts that are used to create these translations. These “discrepancies” are most often attributed to copyist errors, since each copy was done by hand (the definition of “manuscript”). Manuscript copies are regularly discovered and analyzed, allowing scholars to determine what the text should be with greater accuracy. Earlier manuscripts (such as those used for the KJV and NKJV) often vary significantly to those used today. For example, in this verse it is believed by most scholars that the manuscript, which included the Greek phrase translated here in the NKJV, “for many are called, but few chosen” (similar in KJV), was added by copyists, erroneously recalling the end of a similar parable in Matthew 22:14 and adding it here, see commentary below.

 

[51] Matthew 22:14 (SD for this verse; IU for Matthew 22:1-14)

“For many are called, but few are chosen.”” (ESV, emphasis added)

 

Commentary:  After telling the parable of the wedding feast, Jesus concludes with these words. This is one of Jesus’ darker parables; in it He illustrates how people will respond to His invitation for salvation. The story is about a king that invited people to his son’s wedding feast, only to be ignored on the day of the feast; some harassed the king’s servants while others had them killed. This angered the king and he responded by sending out his troops to destroy all of the murderers and burn their cities. The king then instructed his servants to invite any and all they could find, good and bad; the wedding hall was filled. But when the king came out to view the guests, he found a man who was not wearing a wedding garment and so he had his servants bind the man and cast him into outer darkness where there will be weeping and gnashing of teeth. This story was to illustrate that God made plans to save humanity, but not everyone will accept the invitation. Since wedding garments would have been freely offered during entry, the person that was thrown into the outer darkness represents someone who would try to enter heaven on their own merit, only ending up in hell. We all need to accept the free gift of Jesus as our covering, remember the words God spoke through His prophet Isaiah: “though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall become like wool,” (Isaiah 1:18b, ESV). The invitation is for every human being in the past, the present, and the future (see 1 Timothy 2:3-4; 2 Peter 3:9). Sadly, not everyone will accept. God did not choose who would ignore Him or select those who thought their way to heaven would work; He chose those that would say yes to the invitation. Jesus is truly our “wedding garment.” Because of His atonement (His blood covering our sins), we are invited to a marriage feast that is waiting for us in heaven (see Revelation 19:6-10). Jesus concludes the parable by saying, “For many are called, but few are chosen.” The verse can also be translated, “For many are called, but few choose,” as the word ‘are’ is implied (not in the text).

 

[52] Matthew 24:22 SD

“And if those days had not been cut short, no human being would be saved. But for the sake of the elect those days will be cut short.” (ESV, emphasis added)

 

Commentary:  Matthew 24-25 and Mark 13 cover what is known as the “Olivet Discourse,” a fancy term to describe an important discourse given by Jesus on the Mount of Olives. This discourse is a source of much confusion as it deals with the subject of eschatology (the study of the end times). There is tremendous anguish and destruction being described here in chapter 24, apparently so intense that no one could survive (Greek word sōzō can refer being rescued from danger), as mentioned in commentary #31 above for Mark 13:20 under Eklegō. Jesus said that for the sake of the Christians alive during this time, the days will be cut short; no further explanations are given. The account given in Luke 21 is often considered a different rendering of the same discourse, but that is unlikely.  

 

[53] Matthew 24:24 SD

“For false christs and false prophets will arise and perform great signs and wonders, so as to lead astray, if possible, even the elect.” (ESV, emphasis added) 

 

Commentary:  Jesus once again refers to the Christians that are alive during the events outlined in the Olivet Discourse. Here, He points out that lies and deception will be so rampant and convincing that Christians would believe them. Are Christians vulnerable to lies and deceit? Absolutely! That is why Jesus, Paul, James, Peter, John, and Jude all warned about the problem of false teachers and prophets. We need, okay let me elevate that, it is essential, to know the Word of God; otherwise how can we know God or know how to please Him? If we don’t know the truth, how can we spot a false teacher, a lie or a false christ? So why would Jesus say, “if possible?” As Christians, while we might fall for something that is not true due to ignorance. However, we are sealed by the Holy Spirit and promised eternity with Jesus, and nothing, including falling for some clever rouse, will keep us from Him! (see Romans 8:38-39)

 

[54] Matthew 24:31 SD

“And he will send out his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other.” (ESV, emphasis added)

 

Commentary:  Jesus explains that once the period of tribulation is over, He will return and everyone on earth will see Him in power and great glory! At that point, He will instruct His angels to gather all believers and bring them to Him regardless of whether they are in heaven or on earth. 

 

[55] Mark 13:20 SD

“And if the Lord had not cut short the days, no human being would be saved. But for the sake of the elect, whom he chose, he shortened the days.” (ESV, emphasis added) 

 

Commentary:  This verse is essentially the same as Matthew 24:22 (see #52 above) with the notable exception of the addition of Eklegō (translated here as “chose,” see commentary #31 above).

 

[56] Mark 13:22 SD

“For false christs and false prophets will arise and perform signs and wonders, to lead astray, if possible, the elect.” (ESV, emphasis added) 

 

Commentary:  This verse is almost the same as Matthew 24:24 (see #53 above); the Greek words translated as “to lead astray” are slightly different, but carry the same meaning. 

 

[57] Mark 13:27 SD

“And then he will send out the angels and gather his elect from the four winds, from the ends of the earth to the ends of heaven.” (ESV, emphasis added) 

 

Commentary:  This verse is very similar to Matthew 24:31 (see #54 above). While there is no mention of a trumpet in Mark’s rendering, there is a reference to the earth. Jesus is gathering all believers to Himself.

 

[58] Luke 18:7 SD

“And will not God give justice to his elect, who cry to him day and night? Will he delay long over them?” (ESV, emphasis added)

 

Commentary:  Recorded only in Luke’s account of the gospel, Jesus told the parable of the “Persistent Widow” (Luke 18:1-8), instructing us to never lose heart when we pray. In this verse, Jesus asks a question that requires us to look at the bigger picture. If God is compassionate and loving to the point of sending His Son to die for us, would He now deny His elect, those that put their trust in Him now? Of course not; God is always right and He is always loving! We need to be persistent in our prayers and know that He is always listening. Do we always get what we want? No. Why not? Since He knows everything, including what’s best for us, His answer to our prayers may be very different than what was requested. 

 

[59] Luke 23:35 SD

“And the people stood by, watching, but the rulers scoffed at him, saying, ‘He saved others; let him save himself, if he is the Christ of God, his Chosen One!’” (ESV, emphasis added)

 

Commentary:  Much like how the word Eklegō was used in Luke’s account of the transfiguration (see commentary #33 above for Luke 9:35 under Eklegō), the word Eklektos is referring to Jesus being the Christ of God, his Chosen One. A large crowd gathered around Jesus during His crucifixion, after all, He was a controversial figure, a hero to some and the devil to others. Many undoubtedly came because of His notoriety wondering who He was and what made Him so famous, while others, like the rulers mentioned in this verse, probably curious as well but wanted to see Him fail as embarrassing and humiliating as possible. The rulers scoffed at Jesus calling attention to His actions in the past and called for Him to save Himself. Part of that mocking was to call Him the Christ and God’s Chosen One (a reference from Isaiah 42, see commentary #33 above for Luke 9:35), not that they believed Him to be the Messiah, but they thought such a claim to be outrageous and laughable.

 

[60] John 1:34 SD

“And I have seen and have borne witness that this is the Son of God.” (ESV) 

The word is implied in the ESV, KJV, NKJV, NASB, NIV 1984, GW, HCSB, etc. but is not translated. 

 

Here is the same verse in the NIV:

“I have seen and I testify that this is God’s Chosen One.” (NIV 2011, emphasis added)

 

Commentary:  John the Apostle concludes quoting John the Baptist in this verse (see John 1:29-34). Even though there are variations in some manuscripts (some read “the Son of God”, some “the chosen one of God” while others read “the chosen Son of God”), it is clear that John the Baptist is making a positive identification of Jesus being the Messiah (the Christ), the Son of God (see commentary directly above and commentary #33 for Luke 9:35 under Eklegō). 

 

[61] Romans 8:33 SD

“Who shall bring any charge against God’s elect? It is God who justifies.” (ESV, emphasis added)

 

Commentary:  Just as we discussed above in commentary #2, for Romans 8:29-30 under Proorizō, the eighth chapter of Romans offers many blessings and, as a result, great hope. In verse 31, Paul stops and asks his audience a question that every Christian should be prepared to answer, “What then should we say to these things?” He goes on to remind us that if God didn’t spare sending His own Son, what makes us think He is going to stop there? So, with that in mind, who is going to press charges in front of God against someone whom Jesus died for? Eklektos in this sense has become another title for those that are saved (see commentary #31 above for Mark 13:20 under Eklegō). 

 

[62] Romans 16:13 SD

“Greet Rufus, chosen in the Lord; also his mother, who has been a mother to me as well.” (ESV, emphasis added)

 

Commentary:  In many of Paul’s epistles he would close by greeting friends by name. In the book of Romans, he addresses and greets a wide variety of acquaintances including kinsmen, fellow workers, and fellow prisoners. The only other time we read about a Rufus is in connection to Simon of Cyrene, the one that was ordered by the Romans to help carry Jesus’ cross. The gospel of Mark records that Simon was the father of Alexander and Rufus (see Mark 15:21), and most scholars believe this is the same Rufus that Paul is greeting. He calls Rufus, “chosen in the Lord,” and that could be simply a reference to being a Christian, but more than likely this is more of a term of endearment. Rufus’ mother is also listed with a special recognition that she was like a mother to him; she undoubtedly cared for him. Both were chosen by God to give strength and support to Paul. 

 

[63] Colossians 3:12 SD

“Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience,” (ESV, emphasis added)

 

Commentary:  One of the benefits of reading the epistles in the Bible is the firm instruction on how to live as a Christian. We read the gospels and hear about Jesus and His plan of salvation, along with His instruction to “make disciples” (see Matthew 28:18-20), followed by the Acts of the Apostles (better known as the book of Acts) giving us the history of the first 30 years of the church and then the epistles, each helping us grow in Jesus. In chapter three of the book of Colossians, Paul begins his instructions on how to live as a Christian with the need to recalibrate our thinking (see Colossians 3:1-4). We are to stop using the world as our standard for living but instead we are to use God’s Word as our standard for everything. Paul then writes about the things that we need to stop doing (in two lists, one that we might describe as internal sins and the other, sins that affect others, see Colossians 3:5-11). In verse 12, Paul begins listing those things that Christians should do. He uses a phrase that is analogous to putting on a jacket; we are to take off the old self and put on the items listed in verses 12-14, with the final layer being love that “binds everything together.” At first glance it appears that Paul is saying we should do this because we are “God’s chosen ones,” however the phrase is actually identifying who we are. As Christians, we are holy and beloved, not because we were able to attain this on our own, but because Jesus loved us and made us holy. This is a list of Spiritual fruits (compare with the list in Galatians 5:22-23). Just as fruit appears on a fruit tree, these appear in Christians as external evidence of God inside. As His chosen ones, this is who and what we are! 

 

[64] 1 Timothy 5:21 SD

“In the presence of God and of Christ Jesus and of the elect angels I charge you to keep these rules without prejudging, doing nothing from partiality.” (ESV, emphasis added)

 

Commentary:  Paul had a protégé named Timothy, who had spent some time traveling with Paul and now Timothy was on his own and one of the leaders of the church in Ephesus. In this first letter to Timothy, Paul continues to advise and instruct him, making this the first “pastoral letter” (just because it is referred to as a “pastoral letter,” do not think it was never intended for all Christians). There are a number of seemingly innocent actions in life that should be considered unacceptable behavior for a Christian (not because the actions would affect our salvation, but because they could seriously and adversely affect our witness and our ability to help others find Jesus). High on that list of things to avoid is the action of being partial. God loves us all equally. Here in this verse Paul is pleading with Timothy, adding the fact that God the Father and Jesus are watching, as well as the ‘elect’ angels, and that he should not allow presuppositions to cause any form of prejudging, or allow partiality to influence his interactions with people. Who are the elect or “chosen angels?” This is only verse in the Bible that refers to any of the angels as being chosen. The Bible teaches that one-third of the angels chose to follow Satan (see Revelation 12:3-9; Hebrews 12:22; Isaiah 14:12), with two-thirds choosing to remain with God; these are the angels that God chose to be His messengers and guardians. This verse can also be interpreted that God only allows some chosen angels to watch and witness the happenings here on earth. In either case, we have a larger audience than what we can see; we are never alone!

 

[65] 2 Timothy 2:10 SD

“Therefore I endure everything for the sake of the elect, that they also may obtain the salvation that is in Christ Jesus with eternal glory.” (ESV, emphasis added)

 

Commentary:  As mentioned in commentary #61 above, for Romans 8:33, Eklektos in this sense is again just another title for those that are saved (see also commentary #31 above for Mark 13:20 under Eklegō). Paul’s second epistle to Timothy is the last letter Paul wrote, and it is difficult to read without getting emotional; Paul desperately wants Timothy to be a great evangelist. In the two verses preceding this one, Paul makes an amazing proclamation: “Remember Jesus Christ, risen from the dead, the offspring of David, as preached in my gospel, for which I am suffering, bound with chains as a criminal. But the word of God is not bound!” (2 Timothy 2:8-9, ESV) Two things Christians should seriously consider every day, the first being the fact that Jesus arose from the dead, as the gospel states, and the second that the Word of God is not bound by anything or anyone. Paul wrote this while he was bound and incarcerated as a criminal and now he goes on in verse ten to say, that it was okay with him, as he endured everything for the sake of those who would accept Jesus. He was willing to suffer in order to evangelize and spread the gospel message to the world. 

 

 [66] Titus 1:1 IU

“Paul, a servant of God and an apostle of Jesus Christ, for the sake of the faith of God’s elect and their knowledge of the truth, which accords with godliness,” (ESV, emphasis added)

 

Commentary:  Similar to the commentary above, the term eklektos in this verse is essentially interchangeable with either the word, “Christian” or “saint,” except in this case Paul adds the fact that their hope of eternal life was promised “before the ages began.” Paul opens this pastoral letter to Titus with a strong statement that he is writing because something of vital importance is at stake, the faith of some Christians relating to their knowledge of the truth. In verse two he continues with: “in hope of eternal life, which God, who never lies, promised before the ages began and at the proper time manifested in his word through the preaching with which I have been entrusted by the command of God our Savior;” (verses 2-3, ESV) There are two major phrases to notice in these verses:  “promised before the ages” and “manifested in his word through the preaching.” Who promised whom? Before time was created there were only three, the Father, Son and Holy Spirit; no man existed to give or receive a promise. It is clear that God the Father promised His Son that there would be some that would accept His offer of salvation (see John 17:20-26), Paul then connects this fact to God’s Word and preaching. God knew before time began that man would fall into sin and that Jesus would live a perfect life, suffer, die, and rise again to offer salvation for all, and that there would be some that would respond to the preaching of the gospel and accept Jesus as their personal Savior. 

 

[67] 1 Peter 1:1 SD

“Peter, an apostle of Jesus Christ, To those who are elect exiles of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia,” (ESV, emphasis added)

 

Commentary:  Peter uses the word eklektos four times in his first epistle. Here in this opening verse, Peter addresses Jewish believers that are living in a foreign land. The word “Dispersion” is often capitalized identifying this with the later Jewish Diaspora, which was an important event in history. The Greek word “Diaspora” (here translated as Dispersion) means “scattered” or “dispersed” and, in the context of Peter’s letter (see 1 Peter 2:9-11), these believers were either sojourners (perhaps recognizing Jesus’ edict in Acts 1:8 to be His witnesses to all of Judea and Samaria and then to the end of the earth), forced out of their homes due to Roman expulsion of the Jews, or were scattered as the result of living and preaching for Jesus. Today most of these five Roman provinces are in the country of Turkey. The second verse amplifies and provides clarification that the election of the exiles was “according to the foreknowledge of God the Father.” (See commentary #9 for 1 Peter 1:2 under Proginōskō)

 

[68] 1 Peter 2:4 SD

“As you come to him, a living stone rejected by men but in the sight of God chosen and precious,” (ESV, emphasis added) 

 

Commentary:  Throughout the Bible, Jesus is often referred to as a stone or rock (for example, see Deuteronomy 32:3-4, 15, 18; Psalm 18:2, 30-31; Isaiah 26:4; 44:8 and 1 Corinthians 10:4). Peter is referring to a specific stone in this chapter, namely a cornerstone. The term refers to the first block of stone that sets the standard level and direction for all other materials used in a building. While the practice is not used much anymore, with the dawn of new construction techniques, the concept is still very valid. Before specifically saying what type of stone, Peter calls Jesus a “living stone,” that was rejected by men. This phrase probably raised some eyebrows as they should have recognized the concept of rejecting stones from Psalm 118:22 and Isaiah 28:16. Jesus was rejected by men however, in the sight of God, Jesus was chosen and precious (see commentary #33 for Luke 9:35 under Eklegō and commentary #59 above for Luke 23:35 under this section).

 

[69] 1 Peter 2:6 SD

“For it stands in Scripture: ‘Behold, I am laying in Zion a stone, a cornerstone chosen and precious, and whoever believes in him will not be put to shame.’” (ESV, emphasis added) 

 

Commentary:  Peter continues the theme of Jesus being the cornerstone (see commentary directly above). After calling all Christians in verse five to be like living stones, he now quotes Isaiah 28:16 to help make the connection that Jesus is indeed the cornerstone referred to in the Old Testament. The word is used in the same context as verse four (see above), being a title for Jesus.  

 

[70] 1 Peter 2:9 IU

“But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.” (ESV, emphasis added)

 

Commentary:  Beginning with this verse, Peter toggles from the subject of Jesus to the subject of believers. Using a title familiar in the Old Testament, “chosen race,” ( bachiyr am in the Hebrew or eklekton genos in the Greek) along with additional descriptors normally associated with other groups previously used exclusively in Scripture (royalty for various rulers and kings, priesthood for the Levitical priests, the holy nation being Israel and His own possession referring to the Israelites), Peter tells us that, as a Christian, we are all royal priests; something we understand that only occurs officially for three people groups in the Bible (Melchizedek, Jesus, and all believers). Peter wanted his readers to understand that Jesus has given us a lot more than eternal life so that we can proclaim Him appropriately. He brought us out of eternal darkness into eternal light; proclaim Him loudly! (see commentary #126 regarding the word “called” under Kaleō below.)

 

[71] 2 John 1 SD

“The elder to the elect lady and her children, whom I love in truth, and not only I, but also all who know the truth,” (ESV, emphasis added)

 

Commentary:  There is an on-going debate as to the identity of the “elect lady” to which the apostle John is addressing this epistle. Some believe the phrase is a metaphor for all believers or a local church, some think that it refers to a specific woman, others think that the Greek word “lady” is actually a proper name, while yet others believe that it refers to Mary, the mother of Jesus. However, the use of the term eklektos is fairly straightforward. There is no reference to any selection criteria other than the person was selected and, regardless if the term was used to describe her as a believer or someone specifically chosen, the phrase was understood and recognized by the intended audience, making this essentially a title. 

 

[72] 2 John 13 SD

“The children of your elect sister greet you.” (ESV, emphasis added)

 

Commentary:  As discussed above (see commentary #71 for 2 John 1), the identity of the letter’s recipient is a subject of debate. Here the apostle notes that the children of the recipient’s sister wish to send her greetings. The above commentary applies equally to this verse.

 

[73] Revelation 17:14 IU

“They will make war on the Lamb, and the Lamb will conquer them, for he is Lord of lords and King of kings, and those with him are called and chosen and faithful.” (ESV, emphasis added) 

 

Commentary:  An angel was explaining to the apostle John, the author of the book of Revelation, what he was witnessing at this time. Here the angel explains that even though the leaders of global governance will intentionally go to war against Jesus, He will be victorious. It is hard to understand how arrogant and depraved someone has to be to even consider fighting against God, but that is what God’s Word says. The angel then adds that those called, chosen, and faithful will accompany Jesus. Some may call that irony while others might call that poetic justice, having believers accompany and witness first-hand the defeat of those so proud and defiant. 

 

Eklogē ἐκλογή (Strong’s G1589)  a noun from the Greek word eklegō meaning elect, choose or select.

 

[74] Acts 9:15 SD

“But the Lord said to him, ‘Go, for he is a chosen instrument of mine to carry my name before the Gentiles and kings and the children of Israel.’” (ESV, emphasis added)

 

Commentary:  Paul, before he came to accept Jesus as the Messiah, was a Pharisee, a devoted and passionate Jew who was beginning to make a name for himself among fellow Jews as a diligent hunter of Christians. His reputation was well known among Christian believers for obvious reasons. When God called Ananias, a faithful follower of Jesus, to go to Paul and pray over him, he quickly replied that this man has done great harm to Christianity and continues to arrest believers. I doubt if Ananias was really arguing with Jesus, but God does not make mistakes. The man known then as Saul would soon become Paul, God’s chosen instrument to be an evangelist and teacher. 

 

[75] Romans 9:11 IU

“though they were not yet born and had done nothing either good or bad—in order that God’s purpose of election might continue, not because of works but because of him who calls—“ (ESV, emphasis added) 

 

Commentary:  The beginning of chapter nine records Paul’s agony regarding his fellow Jews, he knew that even though they were chosen to be God’s adopted children, and the recipients of several covenants, the Law and many other blessings, they could still fail to be saved. Paul asks his readers the question, has God failed to keep His promise? Of course not! He says that just being a descendant of Abraham is not enough. Paul goes on to explain God’s sovereignty using several Old Testament references. One of those was the story of Esau and Jacob’s birth and how God favored Jacob before he was born. Paul explains that this was done to demonstrate that God chooses people according to His own purpose (see commentary #22 above under Prothesis for this verse regarding the word “purpose”). 

 

[76] Romans 11:5 IU

“So too at the present time there is a remnant, chosen by grace.” (ESV, emphasis added)

 

Commentary:  In Romans chapter 11, Paul rephrases the answer to his question from Romans chapter 9 (verse 6) regarding the salvation of his people, by firmly saying, “God has not rejected His people whom He foreknew,” (from Romans 11:2, ESV, see commentary #8 above under Proginōskō). Paul further explains by referring to a dark time in Elijah’s life who, after slaying hundreds of Baal’s prophets on Mount Carmel, was concerned over what Jezebel would do to him, and ran all the way to Mount Horeb (also known as Mount Sinai) to hide from her (see 1 Kings 18:1-19:8). When Elijah spoke to God there, he thought he was the last human that was faithful to Him. But God assured Elijah that he was not alone and that there was a remnant of seven thousand in Israel that remained faithful (see 1 Kings 19:9-18). In this verse, Paul informs his readers that there still is a remnant faithful to God, chosen by grace. God’s grace (the receiving of something not deserved) is offered to those that obtained the free gift (see commentary #77 for verse 7 below). 

 

[77] Romans 11:7 IU

“What then? Israel failed to obtain what it was seeking. The elect obtained it, but the rest were hardened,” (ESV, emphasis added)

 

Commentary:  Paul continues to discuss the faithful remnant (see commentary #76 for verse 5 above) by pointing out that, due to their unbelief, Israel failed to obtain what they were seeking (namely salvation, see Romans 9:30-33). Paul then says that the “elect” obtained it. Both times the Greek word ‘epetychen’ is used in this verse (here translated as “obtain” and “obtained”), it is used in an absolute sense, referring to something definitely acquired or obtained. Christians obtain salvation through Jesus. While the Greek word ‘epetychen’ does not carry the same meaning as grabbing on to something or to procure for oneself, like the Greek word ‘krateō’ does, the term does carry a sense of gaining something sought after. But those that did not accept salvation through Jesus were hardened. The Greek word translated as “hardened,” (pōroō) essentially means something covered over with thick skin, made hard like stone or perhaps something becoming callous. In Scripture, this word is always used in a spiritual sense. Without the Holy Spirit to aid in understanding God and His Word, we grow cold and indifferent to the truth. 

 

[78] Romans 11:28 IU

“As regards the gospel, they are enemies for your sake. But as regards election, they are beloved for the sake of their forefathers.” (ESV, emphasis added)

 

Commentary:  This verse may be better understood using the New Living Translation: “Many of the people of Israel are now enemies of the Good News, and this benefits you Gentiles. Yet they are still the people he loves because he chose their ancestors Abraham, Isaac, and Jacob.” (NLT). The election mentioned in this verse is in regard to the election of the Jews. Paul says that their election was promised to their forefathers and, for their sake, God will keep His promise (since God cannot lie; see Numbers 23:19; 1 Kings 8:56; Psalm 119:160; Titus 1:2 and Hebrews 6:17-18). It is true that the Jews have no respect for Jesus or any of the New Testament, especially the gospel message. If someone reads this verse without understanding context, it may appear that God wants believers to have nothing to do with the Jews, but that couldn’t be further from the truth. Previously in verse 25, Paul wrote how the Jews were hardened until the full number of Gentiles have come to accept Jesus. Since they are blinded to the truth about Jesus (see Isaiah 6:10; Matthew 13:14-15; John 12:37-43), the Jews would be hostile to Christians (the word translated in this verse as “enemies” is the Greek word ‘echthros’ meaning hated, hateful, hostile, and opposing). Once the blindness ends, the nation of Israel will collectively see who Jesus truly is. 

 

Paul reminds his readers that everyone, regardless of who they are, at one time were all disobedient to God, but yet He has mercy on all. Paul then ponders the “why” question, as we have all done (such as the question of why God loves us so much), and then goes to discuss our response to God’s love for us in Romans chapter 12. Don’t let the hostility of the Jews stop you from presenting the gospel message to them or praying for them! It may be difficult to evangelize to a Jew, but we can certainly love them as God loves them, and let them see Christ in us; making them a great blessing for our sake.

 

[79] 1 Thessalonians 1:4 SD

“For we know, brothers loved by God, that he has chosen you,” (ESV, emphasis added)

 

Commentary:  In the first chapter of 1 Thessalonians, Paul acknowledges the faith of the people in the local church and then says that they know God loves them, since He chose them because the gospel message came to them not only in word, “but also in power and in the Holy Spirit and with full conviction.” (see verse 5). They heard the gospel message and accepted the free gift of salvation. 

 

[80] 2 Peter 1:10 SD

“Therefore, brothers, be all the more diligent to confirm your calling and election, for if you practice these qualities you will never fall.” (ESV, emphasis added)

 

Commentary:  Peter uses two Greek terms that every disciple of Jesus should understand, ‘spoudazō’ meaning diligent and ‘bebaios poieō’, translated here as confirm.  The first word ‘spoudazō’ implies a desire to exert oneself eagerly. The word “confirm” is actually two Greek words, ‘bebaios’ and ‘poieō’ essentially “to make firm.” Why should a Christian be eager to make sure their calling or election? Peter reminds us that, even though we are saved by Jesus, we are also owned by Jesus. Every thought, deed, word spoken or action taken should reflect our relationship with Jesus. Since we are His ambassadors (see 2 Corinthians 5:20), we represent Him on earth. If we are not careful, we can become distracted by the allures of the world and fall prey to Satan. How do we prevent from being distracted? We practice the qualities he listed from verse five to verse nine, namely: virtue, knowledge, self-control, steadfastness, godliness, brotherly affection and love. We are not confirming our salvation through these characteristics, but we are confirming to a world of unbelievers that Jesus is real to us and that we follow someone worthy of our devotion and praise. Paul is using both the words “calling” and “election” as references to who we are (regarding the word “calling,” see commentary #94 below for 2 Peter 1:10 under the Greek word Klēsis).

 

Haireō (Haireomai) αἱρέω (Strong’s G138)  a verb meaning to take

 

[81] Philippians 1:22 SD

“If I am to live in the flesh, that means fruitful labor for me. Yet which I shall choose I cannot tell.” (ESV, emphasis added)

 

Commentary:  In the first chapter of his epistle to the church at Philippi, Paul recognizes their commitment to spreading the gospel, as well as their support for him. He comforts them by saying that, even though he is in prison, the gospel message is progressing. He also acknowledges their prayers and desires for him to be released. He tells them that, regardless of how his imprisonment proceeds, it will be okay; Jesus will be glorified in Paul’s living or dying. He then makes a bold statement that has undoubtedly been used through the last 2,000 years as a rallying cry for many Christians, “For to me to live is Christ, and to die is gain.” (Philippians 1:21, ESV) Knowing what he has done so far to help spread the gospel, Paul could accept either path. Even though Paul knew that the choice was really not his to make, he phrased this epistle this way to emphasize that he was willing to continue laboring for their sake. He wanted them to understand that the purpose of living was to bring glory to God and to spread the gospel message. 

 

[82] 2 Thessalonians 2:13 IU

“But we ought always to give thanks to God for you, brothers beloved by the Lord, because God chose you as the firstfruits to be saved, through sanctification by the Spirit and belief in the truth.” (ESV, emphasis added)

 

Commentary:  One of the reasons I enjoy reading Paul’s epistles, is how clearly we can hear his heart for God; in my mind nothing makes this more obvious than his reminders for us to give thanks to God. There are more reasons to give thanks to God than we can count. This section of 2 Thessalonians comes after Paul, in trying to correct a misperception regarding the return of Jesus, gives them insight about the dark conditions that the world will experience at the time of His return. Understanding how potentially depressing all that would have sounded to his readers, Paul takes a moment to encourage them and call on them to hang on, beginning with a recommendation of giving thanks. In the Old Testament the term “firstfruits” referred to the first of the ripe fruits that would be offered to God (see Exodus 23:19; 34:26; Leviticus 2:12; 23:9-14; Numbers 18:12-13; Deuteronomy 26:1-12; Nehemiah 10:35; Ezekiel 44:30). In the New Testament, the term is applied to Jesus raised from the dead (see 1 Corinthians 15:20-23), to gifts of the Holy Spirit (see Romans 8:23), to believers that were the first to be saved from a particular location (see Romans 16:5; 1 Corinthians 16:15), to the ancestors of the Israelites (see Romans 11:16) and to believers in general, as it is used here in 2 Thessalonians (see also James 1:18; Revelation 14:4). The verse that follows, helps qualify God’s selection, “To this he called you through our gospel, so that you may obtain the glory of our Lord Jesus Christ.” (2 Thessalonians 2:14, ESV) Paul notes that God chose the believer through sanctification by the Holy Spirit and belief in the truth, being called through the gospel message Paul had presented, so that the believer can obtain the glory of Jesus. As pointed out in commentary #79, under 1 Thessalonians 1:4 regarding the word Eklogē above, Paul refers to the gospel message coming in word and power, allowing the message to be heard and then accepted (see also the commentary #121 for 2 Thessalonians 2:14 under Kaleō below)

 

[83] Hebrews 11:25 SD

“ choosing rather to be mistreated with the people of God than to enjoy the fleeting pleasures of sin.” (ESV, emphasis added)

 

Commentary:  This verse cannot be understood on its own since context is lost without the previous verse, “By faith Moses, when he was grown up, refused to be called the son of Pharaoh’s daughter” (Hebrews 11:24, ESV). Hebrews chapter 11 is often referred to as, “The Hall of Faith,” where the author of the book of Hebrews lists the actions of several Old Testament men of God; as a result of their faith in God, they are saved. In these verses the author reminds his readers that Moses gave up a life of privilege (having been adopted into Pharaoh’s family) to be with his people, the Israelites.

 

Klēsis κλῆσις (Strong’s G2821)  a noun from the Greek “kaleō” meaning to call, a call or invitation

 

[84] Romans 11:29 IU

“For the gifts and the calling of God are irrevocable.” (ESV, emphasis added)

 

Commentary:  This is another verse that cannot be fully understood without the previous verse; while this saying is generally true, the verse has a specific application. In the previous verse Paul says, “But as regards election, they are beloved for the sake of their forefathers.” (ESV) The “election” referred to here is the election of the Jews (see commentary #78 for Romans 11:28 under Eklogē above). In Romans chapters 9-11, Paul answers the question that many wonder about when they hear about Jesus for the first time, namely, what about the Jews and what’s next for them? Paul connects the gifts and calling of God with the election defined in the previous verse, none of which can be changed. Once offered, they cannot be taken back. 

 

[85] 1 Corinthians 1:26 SD

“For consider your calling, brothers: not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth.” (ESV, emphasis added)

 

Commentary:  The church at Corinth embraced much of the world’s viewpoints and beliefs (sadly this is also true with many churches today). One of the problems that Paul addressed in this epistle was in regard to divisions within the church. Division most often occurs from people that are not willing to listen or understand God’s Word, and demand that things be done their way. Paul reminds them that God’s wisdom looks nothing like man’s wisdom. Here in this verse he calls their attention to the fact that when God called them they weren’t scholars, influential, or royalty. Jesus’ offer of salvation is not exclusive to privileged people; He died for all, so stop boasting (see the remaining verses in 1 Corinthians chapter one).

 

[86] 1 Corinthians 7:20 SD

“Each one should remain in the condition in which he was called.” (ESV, emphasis added)

 

Commentary:  This verse uses both the verb kaleō (called) and the noun klēsis (condition). Many translations, including the ESV as seen here, use different words to minimize confusion with the verb (a very common word in the New Testament). The verse is relaying the thought that everyone should remain in the same vocation (or calling) where God called them. See commentary #110 below regarding a group of verses (1 Corinthians 7:17-24) where kaleō is used eight times.

 

[87] Ephesians 1:18 SD

“having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints,” (ESV, emphasis added)

 

Commentary:  It is easy to understand how non-Christians can get misled regarding what Jesus did and what a Christian is; the tragedy is that some Christians also have difficulty with these as well. This is one of the problems of mainstream denominations; you can be a member and never know Jesus, what a Christian is, or what they should be doing. Paul understood and recognized that the problem of immaturity and ignorance could only be countered through knowledge and wisdom. He prays that the people of the church at Ephesus be given the Spirit of wisdom and knowledge of Jesus (see verse 17), so that their hearts be enlightened to comprehend that they have inherited, not only salvation but also, unlimited riches of power and authority (see verses 19-21); use them for God! (see verse 22)

 

[88] Ephesians 4:1 SD

“I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called,” (ESV, emphasis added)

 

Commentary:  The book of Ephesians contains six chapters. The first three chapters capture what it means to be a Christian, and in the last three chapters Paul outlines how a Christian should live. So, it makes sense that the first verse on chapter four would begin with a “therefore,” building on top of Paul’s definition of Christianity. He offers a strong word of encouragement to live like a Christian and one worthy to be called a representative of Jesus. We see again that this verse contains both the noun “calling” (see commentary #86 for 1 Corinthians 7:20 above), and verb “called” (see commentary #115 below under Kaleō). 

 

[89] Ephesians 4:4 SD

“There is one body and one Spirit—just as you were called to the one hope that belongs to your call—“ (ESV, emphasis added)

 

Commentary:  This verse is similar to Ephesians 4:1 (see above), except the order is reversed. Here Paul is answering some of the Bible’s more profound mysteries. First, there is only one body of Christ. While there are many denominations and churches (especially today), there is only one collective body known as the church, the body of Christ, who will all experience the one hope; salvation through Jesus. The second mystery is perhaps more profound, Paul reminds us that even though the Bible speaks of God the Father, Jesus the Son, and the Holy Spirit, there is only One God (see verses 5-6).

 

[90] Philippians 3:14 SD

“I press on toward the goal for the prize of the upward call of God in Christ Jesus.” (ESV, emphasis added)

 

Commentary:  Have you ever been asked, or wondered yourself, what the purpose of life was? As a Christian, the answer to that question should be easy, but sadly not all Christians get it right. While it is true that being a Christian begins with the acceptance of the free gift of salvation from Jesus, our life from that point on is about being a disciple of Jesus. He has called each of us to be His witnesses to a lost world (see Matthew 28:18-20; Mark 16:15-16; Acts 1:8). 

It is no longer about our salvation anymore, we are saved; hallelujah! It is now about those who are not saved. Paul wants us to “press on” (Greek word ‘diōkō’, meaning to run hard after something), like a sprinter in a marathon racing toward the goal. The goal in this sense is not a prize for us, but a prize for others, salvation. In the previous verse, Paul says we are to forget about the past, and keep our eyes on what lies ahead. Perhaps another way of looking at this would be, Paul is basically saying, “Okay, you’re saved, praise God! Now let’s go rescue some others that are lost!” It is interesting to note that in the next verse he says, “Let those of us who are mature think this way, and if in anything you think otherwise, God will reveal that also to you.” (Philippians 3:15, ESV) When a Christian matures, so does their desire to evangelize.

 

[91] 2 Thessalonians 1:11 SD

“To this end we always pray for you, that our God may make you worthy of his calling and may fulfill every resolve for good and every work of faith by his power,” (ESV, emphasis added)

 

Commentary:  Here is another difficult question to answer: Who is worthy to be saved? Actually, it is not a difficult question at all; the answer is simply no one. That’s right, no one is worthy, we are all in the same boat (so to speak, see Romans 3:23). Only God can make you worthy. So, why would Paul be concerned about the works of faith? Through the blood of Jesus, we have freedom from sin, but we are still sinners, making us vulnerable to lusts and temptations of the world. Since how we behave, act, and talk all reflects on Jesus, our actions can directly affect our witness for Him (whether we think so or not). Paul is praying that, through the actions of the people of the church at Thessalonica, Jesus would be glorified (see verse 12).

 

[92] 2 Timothy 1:9 SD

“who saved us and called us to a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began,” (ESV, emphasis added)

 

Commentary:  Even though the word “holy” emphasizes our calling as being unique and separated for the purpose of serving God, the noun is only used as a title. However, the phrase “because of His own purpose” or more precisely, the word “purpose,” does imply a foreordained plan (see commentary #25 for 2 Timothy 1:9 under Prothesis above and commentary #123 regarding the word “called” under Kaleō below).

 

[93] Hebrews 3:1 SD

“Therefore, holy brothers, you who share in a heavenly calling, consider Jesus, the apostle and high priest of our confession,” (ESV, emphasis added)

 

Commentary:  The book of Hebrews is a complex book that seems to have multiple purposes. As mentioned earlier, it provides a wonderful connection (or bridge) between the Old Testament (especially the Levitical priesthood) and the New Testament. I often say that we can never fully understand the New Testament without first knowing the Old Testament, and the book of Hebrews is a great resource for that. Just as the name implies, the book was primarily written for a Hebrew (or Jewish) audience and, as such, it provides answers for Jewish believers and can also be a tool to help answer questions from unbelieving Jews as well. So, don’t let the title keep you from studying it! Here, the author is asking his readers, those that share in a heavenly calling, to see that Jesus is now the high priest; we no longer need an earthly intermediary to approach God. While the phrase “heavenly calling” refers to all believers, it would have also had the added appeal to believers with a Jewish heritage. The word transliterated here as “apostle” should not be confused with the title given to those taught and sent by Jesus. The word in the Greek, apostolon, refers to a person who was sent as a delegate, usually one that was sent with orders (like a king sending orders to a general in battle). Here the word is used by the author to reveal that Jesus was sent by God the Father. 

 

[94] 2 Peter 1:10 SD

“Therefore, brothers, be all the more diligent to confirm your calling and election, for if you practice these qualities you will never fall.” (ESV, emphasis added)

 

Commentary:  We looked at this verse under Eklogē (election, see commentary #80 above). Here Peter is using two nouns, “calling” and “election” to clarify who he is talking to. One way to look at this would be as if Paul is saying, “You’re a Christian, now prove it!” Obviously, that’s not the case, since we do not need to prove anything to anyone; Jesus did all the work, but…Peter is reminding us that we have a job to do. In the previous five verses, Peter outlines seven attributes a Christian should continually demonstrate. The word “calling” is not modified in this context, it is simply a noun referring to those that are saved.

 

Klētos κλητός (Strong’s G2822) an adjective from the Greek “kaleō” meaning to call

 

[95] Mathew 20:16 SD

“So the last will be first, and the first last.” (ESV) 

“So the last will be first, and the first last. For many are called, but few chosen.” (NKJV, emphasis added) 

 

See commentary #50 above for Matthew 20:16 under Eklektos (chosen) for explanation of the variation between manuscripts and versions of the Bible. 

 

[96] Matthew 22:14 SD

“For many are called, but few are chosen.” (ESV, emphasis added)

 

Commentary:  The word klētos is an adjective referring to an invitation extended. Many are called, or in this case essentially all of humanity (see 2 Peter 3:9), but not all will accept, only a few will actually become Christians.

 

[97] Romans 1:1 SD

“Paul, a servant of Christ Jesus, called to be an apostle, set apart for the gospel of God,” (ESV, emphasis added)

 

Commentary:  God selected Paul to be His delegate to bring the gospel message. Even though verse two mentions, “promised beforehand,” that is a reference to the gospel of God, not Paul. Here the word “called” is a reference to Paul being summoned to serve as an apostle. 

 

[98] Romans 1:6 SD

“including you who are called to belong to Jesus Christ,” (ESV, emphasis added)

 

Commentary: In verses five and six, there are three groups of people mentioned: 

1)    Those that received grace and apostleship to preach the gospel 

2)    The unbelievers that are being preached to 

3)    Those that have already accepted Jesus as their Savior (referred to as being “called”)

 

[99] Romans 1:7 SD

“To all those in Rome who are loved by God and called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ.” (ESV, emphasis added)

 

Commentary:  The introduction to the book of Romans is somewhat atypical of Paul’s church epistles, as he first introduces himself (not unusual) and then provides a brief history and reason for outreach, before greeting the people in Rome (somewhat unusual). Now here in verse seven he addresses the epistle to the saints in Rome. The use of the word “called” could be considered either a general invitation or a specific invitation; even with the addition, “to be saints,” it does not clarify, but implies an acceptance to the invitation. 

 

[100] Romans 8:28 IU

“And we know that for those who love God all things work together for good, for those who are called according to his purpose.” (ESV, emphasis added)

 

Commentary:  This is a very important verse to understand the use of the word “purpose” (see commentary #21 for this verse under Prothesis above). Here Paul says, “for those who are called according to His purpose,” which qualifies the calling based on God’s purpose. 

 

[101] 1 Corinthians 1:1 SD

“Paul, called by the will of God to be an apostle of Christ Jesus, and our brother Sosthenes,” (ESV, emphasis added)

 

Commentary:  Similar to Romans 1:1 (see commentary #97 above), the phrasing in this verse varies with the notable addition of “by the will of God.” This addition does not add clarification to the word “called,” but it does add qualification to Paul as an apostle (an official delegate) of Jesus. 

 

[102] 1 Corinthians 1:2 SD

“To the church of God that is in Corinth, to those sanctified in Christ Jesus, called to be saints together with all those who in every place call upon the name of our Lord Jesus Christ, both their Lord and ours:” (ESV, emphasis added)

 

Commentary: Paul uses three qualifiers or titles to identify the believers in Corinth: 

1)    Those sanctified in Jesus 

2)    Those called to be holy

3)    Those that call upon the name of Jesus

 

The Greek word translated here as “saints” ( hagios) is the same word for “holy;” the use varies with context. Perhaps another way of viewing this verse would be, those that are being sanctified by Jesus have accepted the invitation to be holy and can be counted among all those who call Jesus, Lord.

 

[103] 1 Corinthians 1:24 SD

“but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God.” (ESV, emphasis added)

 

Commentary:  As discussed earlier, one of the reasons Paul had to write this letter was to stop the disagreements that were beginning to split the church. Paul points out that man’s wisdom is really nothing more than foolishness to God; Jews demand signs, Greeks seek wisdom, and the Gentiles think Christ crucified is ridiculous (verses 18-23). But to those who are called (a title for those who accepted Jesus), regardless of background, Christ represents the power and wisdom of God.

 

[104] Jude 1 SD

“Jude, a servant of Jesus Christ and brother of James, To those who are called, beloved in God the Father and kept for Jesus Christ:” (ESV, emphasis added)

 

Commentary:  Jude first identifies himself and then identifies to whom the epistle is addressed, those who were invited and loved by God the Father and secured for Jesus. The word “called” is not modified, as it appears to be used as only a title.

 

[105] Revelation 17:14 SD

“They will make war on the Lamb, and the Lamb will conquer them, for he is Lord of lords and King of kings, and those with him are called and chosen and faithful.” (ESV, emphasis added)

 

Commentary:  An angel explains to John that Jesus will return with the church, the believers. Here again the word “called” is not modified or qualified, making it only a title for believers. (see commentary #73 above for Revelation 17:14 under Eklektos regarding “chosen”)

 

Kaleō καλέω (Strong’s G2564) a verb referring to call or called

 

This is a very common word, which can be found in nearly every ancient Koine Greek writing, a fact that also applies to the Bible, since it occurs 148 times in the New Testament and over 460 times in the Septuagint (the Koine Greek translation of the Hebrew Scriptures completed around 132 BC). Since it is a frequently used word in Scripture, I will not comment on every verse; the majority of the locations where Kaleō is found will only be listed with only the English word that it was translated to by the ESV. While most applications, including those passages that refer to God being the One who is calling, the word is used in a straightforward manner and does not pertain to predestination. However, there are a few verses, especially those written by the apostle Paul, which could be considered to connect the call of God to salvation. Those verses will be included and commented on below first. Please remember that the verse that is most-often referenced regarding being “called,” as taught by Jesus, is Matthew 22:14: “For many are called, but few are chosen.” (ESV), the word “called” in this verse is actually Eklektos and not Kaleō (see commentary #51 for Matthew 22:14 above under Eklektos regarding that verse). 

 

[106] Romans 8:30 IU

“And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.” (ESV, emphasis added)

 

Commentary:  See commentary #2 for Romans 8:29-30 under Proorizō above. 

 

[107] Romans 9:24-26 3x SD

24 even us whom he has called, not from the Jews only but also from the Gentiles? 25 As indeed he says in Hosea, “Those who were not my people I will call ‘my people,’ and her who was not beloved I will call [implied, not] ‘beloved.’” 26 “And in the very place where it was said to them, ‘You are not my people,’ there they will be called ‘sons of the living God.’ (ESV, emphasis added) 

 

Commentary:  As we discussed earlier in Chapter Two (Related Words and Their Etymology and Definitions), the terms “chosen” and “called” are not exclusive to the New Testament as they have, for a lot longer period of time, applied to the Hebrews, Israelites, and the Jews. Paul is quoting from Hosea 2:23 and 1:10 (which are also partially quoted in 1 Peter 2:10) to point out that Israel’s lack of belief and their rejection of the promised Messiah has occurred just as the prophets said it would. The Greek word Kaleō is used once in each of these verses. The first use in verse 24, points out that God has called both Jews and Gentiles. The use of Kaleō in verses 25 and 26 are simply references to titles given to the people. 

 

[108] 1 Corinthians 1:9 SD

“God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord.” (ESV, emphasis added)

 

Commentary:  This verse begins with some of the greatest news in the universe; God is faithful. Why is that important? If God is not faithful, we have nothing, no hope. But since God is faithful, He keeps all of His promises, He never lies and He will definitely save all those that trust in Jesus. Paul, in his greeting to the people at the church in Corinth, says Jesus will sustain and hold them blameless on Judgment Day (see verse 8) and then to add reassurance, he says God is faithful, to whom He invited into fellowship (koinōnia) with His Son, Jesus. 

 

[109] 1 Corinthians 7:15 SD

“But if the unbelieving partner separates, let it be so. In such cases the brother or sister is not enslaved. God has called you to peace.” (ESV, emphasis added)

 

Commentary:  Apparently, someone from the church at Corinth wrote to Paul regarding marriage and sexual relationships. Paul makes it clear that sexual interaction should only be between a husband and wife, as any other relationship brings sexual immorality (verses 1-5). He also addresses being single (verses 6-9), and discusses problems relating to divorce (verses 10-17). Beginning with verse 12, Paul brings up the difficult situation if a marriage is, or becomes, unequally yoked (see also 2 Corinthians 6:14). In verse 15 Paul says that if either the unbelieving wife or unbelieving husband leaves (divorces) the other because of their faith, let it be so, but remember God has invited us to live in peace. Verse 16 reminds us that, regardless of how one might think or desire, there is no way of knowing whether the spouse will change.

 

[110] 1 Corinthians 7:17-24 8x SD

“17 Only let each person lead the life that the Lord has assigned to him, and to which God has called him. This is my rule in all the churches. 18 Was anyone at the time of his call already circumcised? Let him not seek to remove the marks of circumcision. Was anyone at the time of his call uncircumcised? Let him not seek circumcision. 19 For neither circumcision counts for anything nor uncircumcision, but keeping the commandments of God. 20 Each one should remain in the condition in which he was called. 21 Were you a bondservant when called? Do not be concerned about it. (But if you can gain your freedom, avail yourself of the opportunity.) 22 For he who was called in the Lord as a bondservant is a freedman of the Lord. Likewise he who was free when called is a bondservant of Christ. 23 You were bought with a price; do not become bondservants of men. 24 So, brothers, in whatever condition each was called, there let him remain with God.” (ESV, emphasis added)

 

Commentary:  Following his answer regarding marriage and divorce (verses 1-16), Paul seems to be continuing with the theme of being called to God’s peace (verse 15, see commentary #109 above), with a series of eight additional kaleō statements in the following eight verses, beginning with the instruction to live life as you were called. Paul adds that this “rule” applies to all Christians. Life is now about what you do for Jesus. Our past should remain in the past, but there is no reason to attempt to erase the past. Paul tells those that were circumcised to not remove the evidence, or if you were not circumcised before to have it done, as circumcision is no longer important to God, but obedience to Jesus is. Paul then states that we should remain in the same vocation (see commentary #86 for this verse under Klēsis, translated here as “condition”), there is no need to change. If you were a bondservant before accepting Jesus, don’t worry about it, as we are all bondservants to Jesus; since all Christians have been bought with by the blood of Jesus, we belong to Him. Regardless of position, influence or status, remain where you are, but remember you now “work” for Jesus.

 

[111] Galatians 1:6 SD

“I am astonished that you are so quickly deserting him who called you in the grace of Christ and are turning to a different gospel—“ (ESV, emphasis added)

 

Commentary:  Paul was astonished (Greek word ‘thaumazō’, meaning to wonder) to hear that this church started to preach a different gospel (he notes in verse seven that there is no other gospel). It is truly stunning how many variations of the “gospel message” exist today. Jude warned us that false teachers have crept in to our churches unnoticed, denying Jesus and perverting the message (see Jude 4). However, it must have been especially difficult for Paul, seeing how the perversion came in so quickly. Paul doesn’t delay in getting into the subject, as this is a serious problem. The gospel message is clear:  Jesus paid for 100% of our salvation; we cannot add anything to what He did. If we desert Jesus, who invited us to salvation through unmerited favor (grace), we are no longer teaching the correct gospel.

 

[112] Galatians 1:15 IU

“But when he who had set me apart before I was born, and who called me by his grace,” (ESV, emphasis added)

 

Commentary:  Beginning with verse 11, Paul lets the Galatians know that the gospel message did not originate from a man, nor was it delivered to him by a man. Here in this verse, Paul further informs the church that he was selected to preach the gospel before he was born.

 

[113] Galatians 5:8 SD

“This persuasion is not from him who calls you.” (ESV, emphasis added)

 

Commentary:  Paul reminds the church that they were doing so well before accepting the lies they were told (see verse 7), saying that this deceptive persuasion did not come from God. 

 

[114] Galatians 5:13 SD

“For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another.” (ESV, emphasis added)

 

Commentary:  One of the on-going lies (false teaching) the church was struggling against was about the perceived necessity of circumcision for salvation. Paul is saying that Christians are invited to experience freedom in Jesus, no longer bound by the Law. If you are free, then use your freedom in something productive to God’s kingdom, like serving others. Don’t go back to something that would be nothing more than a waste of time.

 

[115] Ephesians 4:1 SD

“I therefore, a prisoner for the Lord, urge you to walk in a manner worthy of the calling to which you have been called,” (ESV, emphasis added) 

 

Commentary:  In the first three chapters of the book of Ephesians, Paul explains what Christianity is and, beginning with chapter four, he begins to discuss how we are to live (see commentary #88 for this verse regarding “worthy of the calling” under Klēsis above). Paul wants all Christians to know that we should always live like we belong to Jesus. 

 

[116] Ephesians 4:4 SD

“There is one body and one Spirit—just as you were called to the one hope that belongs to your call—“ (ESV, emphasis added)

 

Commentary:  After making a plea for all Christians to live in a manner worthy of belonging to Jesus, Paul begins with the basics of Christian behavior:  humility, gentleness, patience, bearing with one another with love, and then being eager to maintain the unity of Spirit, which glues all of these attributes together in peace (see verses 2 and 3). There is only one body of Christ and there is only one God. It is when we start to think that there might be other ways to salvation, either by a different spirit, a different savior, or a different belief; it is that point at which we start to break up the unity, as there is only One Father, One Savior, One Spirit, one faith, one baptism, one truth, and only one hope that offers salvation, period. We are invited to that one hope.

 

[117] Colossians 3:15 SD

“And let the peace of Christ rule in your hearts, to which indeed you were called in one body. And be thankful.” (ESV, emphasis added)

 

Commentary:  In the last half of the book of Colossians, in a manner similar to the book of Ephesians, Paul addresses how to live as a Christian. After listing several positive attributes in verses 12-14, Paul says that Christians should let the peace of Christ rule (Greek word ‘brabeuō’, meaning to “umpire” or “determine”) what is true and proper in our hearts, since we were invited to be part of the church, the body of Christ.

 

[118] 1 Thessalonians 2:12 SD

“we exhorted each one of you and encouraged you and charged you to walk in a manner worthy of God, who calls you into his own kingdom and glory.” (ESV, emphasis added)

 

Commentary:  Paul reminds his readers in Thessalonica how he and his ministry team not only came to share the gospel message, but also spent time with them as they became fond of them, pointing out that as a father would of his children, they exhorted and encouraged them to walk in a manner worthy of God, who invited them into His own kingdom and glory.

 

[119] 1 Thessalonians 4:7 SD

“For God has not called us for impurity, but in holiness.” (ESV, emphasis added)

 

Commentary: Using the same Greek word in 1 Thessalonians 2:12 translated there as “exhorted,” Paul urges the Thessalonians to walk in a way that is pleasing to God in 1 Thessalonians 4:1, and now in verse seven he breaks it down into simple terms; we were invited to holiness, not impurity.

 

[120] 1 Thessalonians 5:24 SD

“He who calls you is faithful; he will surely do it.” (ESV, emphasis added)

 

Commentary:  Referring to God as the One who is calling us, Paul emphasizes that He is faithful and will do everything for our salvation, just as He promised He would do.

 

[121] 2 Thessalonians 2:14 IU

“To this he called you through our gospel, so that you may obtain the glory of our Lord Jesus Christ.” (ESV, emphasis added)

 

Commentary:  In verse 13, Paul proclaims that God chose them as, “the firstfruits to be saved, through sanctification by the Spirit and belief in the truth.” (see commentary #82 for that verse under Haireō above) This verse implies the idea of being chosen and made holy through the process of sanctification (Greek word hagiasmos, made holy through consecration or purification) accomplished by Jesus, and then for us to believe that it is true. Jesus did the work; we need to have faith and trust that He will indeed save us. Paul then connects this concept to verse 14 with the words, “to this.” God invited us through the gospel message to believe in the truth.

 

[122] 1 Timothy 6:12 SD

“Fight the good fight of the faith. Take hold of the eternal life to which you were called and about which you made the good confession in the presence of many witnesses.” (ESV, emphasis added)

 

Commentary:  Paul warned Timothy to watch out for people teaching a different doctrine (see verses 3-10) and then tells him, “But as for you, O man of God, flee these things. Pursue righteousness, godliness, faith, love, steadfastness, gentleness.” (1 Timothy 6:11, ESV) In order for the gospel message to be believable to some, the person who is preaching should live what they teach. No matter if we are teaching or not, Christians should always fight the good fight of the faith; taking hold of the salvation we were invited to accept.

 

[123] 2 Timothy 1:9 SD

“who saved us and called us to a holy calling, not because of our works but because of his own purpose and grace, which he gave us in Christ Jesus before the ages began,” (ESV, emphasis added) 

 

Commentary:  In this, Paul’s last epistle, we find him writing in a somber, yet powerful, way. He wants all Christians to live boldly for Jesus, saying we should not be ashamed of the gospel message, but instead embrace the gospel and share in suffering for the gospel by the power of God (see verse eight), who not only saved us but also invites us to live a holy life. See commentary #92 regarding the “holy calling” under Klēsis, and see commentary #25 regarding “purpose” under Prothesis above.

 

[124] Hebrews 9:15 SD

“Therefore he is the mediator of a new covenant, so that those who are called may receive the promised eternal inheritance, since a death has occurred that redeems them from the transgressions committed under the first covenant.” (ESV, emphasis added)

 

Commentary:  By living a sin-less life, suffering, dying and rising to life again, Jesus conquered death and fulfilled the Old Testament Law (see Matthew 5:17-20; Luke 22:35-38; 24:44; Acts 3:18; Romans 8:4; 13:8-10 and Hebrews 8:1-13), allowing Him to be the mediator of a new covenant (see Jeremiah 31:31-34). Which begs the question:  What is the new covenant? It is the gospel message, the good news that through the death and resurrection of Jesus Christ, all those invited may receive the promised eternal inheritance of salvation. For all who are willing to accept the invitation, Jesus’ death paid in full all the requirements of the first covenant (the Law given to Moses on Mount Sinai). To whom is extended the invitation? Everyone; the promises started in Genesis 3:15 and reach several hundred in number before the New Testament begins. Also note that the author is not implying that the Law received at Mount Sinai was the first covenant offered by God in the Bible, it was the first conditional covenant that forced us all to see our current sinful status. The apostle Paul reminds us that man had already disobeyed God many years earlier and that sin and death were in the world prior to the Law being given (see Romans 5:12-14).

 

[125] 1 Peter 1:15 SD

“but as he who called you is holy, you also be holy in all your conduct,” (ESV, emphasis added)

 

Commentary:  “Holy” is a word that is often misunderstood and, as a result, is often misused. The Greek words ‘hagios’ (feminine, usually used in reference to a person) or ‘hagion’ (neuter, is often used to refer to an object or facility) are straightforward, but we need to remember that there are typically two components that are required. The root word is ‘hagos’, which in simple terms means, “set aside” or “set apart.” Okay, you’re probably wondering by now, set apart from what? Set apart, as in:  Freedom from defilement; being pure and clean. One way to look at the two basic components would be first the action taken to become clean, followed by the need to remain clean. Here is an overly simplified explanation:  The old-covenant Law (also known as the Torah) introduced us to the problem of sin as well as some temporary solutions, each involving some form of ceremonial purification (see Numbers 19). Since these solutions are only temporary, they cannot provide any form of a permanent solution, especially not salvation. Since no human being can obtain salvation for himself/herself (or anyone else), mankind was doomed to eternal condemnation. The good news is that God sent His Son, Jesus, to pay the price for us; His blood made us holy. The only way to remove the stain of death is to be cleaned in Jesus’ blood. In this verse, Peter is saying that God, the same One who invited us and provided everything for our salvation, is also inviting us to remain holy in all that we do. 

 

The first part:  He did the cleaning.  

The second part:  We respond with love and act accordingly. 

 

We can’t be holy on our own; He does the cleaning, the salvation and all of the work. All we do is honor Him! I guess I could have said that with fewer words. The holiness obtained from Jesus is never lost and our salvation remains intact, but if we act in an unholy way we are isolating ourselves from intimate fellowship with our God.

 

[126] 1 Peter 2:9 SD

“But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.” (ESV, emphasis added) 

 

Commentary:  Do not be confused by the word “race” in this verse. The Greek word ‘genos’ can also be translated, “offspring,” “family,” “nation,” or it can even be a reference to being a descendant of any people group, such as it is here, referring to believers. The potentially difficult aspect of this verse is the idea of a “royal priesthood,” see commentary #70 regarding “chosen” in this verse under Eklektos above, but let me summarize. Peter is calling to the attention of all believers that they are: 

 

1.     chosen

2.     royalty

3.     priests

4.     part of a holy nation

5.     owned by God

6.     proclaimers of God’s greatness and…

7.     invited to stand in His incredible light. 

 

God has called each of us out of darkness to share center stage with Him!

 

[127] 1 Peter 2:21 SD

“For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps.” (ESV, emphasis added)

 

Commentary:  In a similar manner to several of Paul’s epistles (see Romans 13:1-7; Titus 2:9-3:11; Ephesians 6:5-9; Colossians 3:22-4:1; 1 Timothy 6:1-2), we see Peter addressing his readers regarding submission to earthly authorities (see verse 13-17) and servant-to-master relationships (or employee to employer relationships, see verses 18-25). In verse 20, Peter explains that if someone sins and gets beaten for their transgression, that’s to be expected, but if they did good and suffered for doing good, that is a gracious thing in the sight of God. Now bridging that into verse 21, Peter is saying that Jesus suffered for us; He gave us an example to follow. As Christians, we are invited to suffer. Okay let me stop there, the invitation is ultimately for eternal life, but Peter is reminding us that while we are still alive we represent Jesus, and that may require pain and suffering.

 

[128] 1 Peter 3:9 SD

“Do not repay evil for evil or reviling for reviling, but on the contrary, bless, for to this you were called, that you may obtain a blessing.” (ESV, emphasis added)

 

Commentary:  Christians are not to repay something that was wrongfully done to them with another act of transgression, nor are we to shout back insults when insulted, we are to accept it and endure it just like the suffering discussed in commentary #127 above. If we appear to think and act like the rest of world, how would the world know we are Christians? Peter says that instead of an adverse reaction, we are to bless. The Greek word that is translated as “bless” is ‘eulogeō’ from ‘eu’ meaning “good” or “well,” and ‘logos’ meaning “word.” This doesn’t necessarily mean we are to “speak well” of a person who just harmed you, but we should invoke God’s blessing upon them, perhaps a prayer that the person turn from their ways through God’s intervention in their lives. In other words, give the situation over to God to handle. Peter then adds that if we do that, God in turn, will bless us. What would that blessing be? That’s up to God! 

 

[129] 1 Peter 5:10 SD

“And after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen, and establish you.” (ESV, emphasis added)

 

Commentary:  In this verse, Peter summarizes a Christian’s life. We suffer as the result of sin in our lives, plus we accept persecution as the result of being a Christian, standing firm in our beliefs and doing as Jesus calls us to do. Once we die, God will restore our life to what it was meant to be before sin came into existence. Jesus is inviting us to experience full restoration, physically and spiritually, making this verse one of the more comforting for all Christians.

 

[130] 2 Peter 1:3 SD

“His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence,” (ESV, emphasis added)

 

Commentary:  Peter opens his second epistle with an amazing proclamation that God has given us things that we need for a godly life, as well as true knowledge of Him. Then he adds that God has also invited us to share in His glory and excellence. Peter then proceeds to encourage all believers to step outside their comfort zones and be fruitful in following Jesus.

 

[131] 1 John 3:1 SD

“See what kind of love the Father has given to us, that we should be called children of God; and so we are. The reason why the world does not know us is that it did not know him.” (ESV, emphasis added)

 

Commentary: The Apostle John is not using kaleō in the same manner as Peter was; here the word is used to identify a group of people. In this case, John is saying that as Christians we should be called “children of God.” We are no longer slaves to sin (see Romans 8:15, 23; Galatians 4:5), but we have been adopted by God and are now children of God.

 

As discussed earlier, here are the additional locations where kaleō is found in Scripture, each are listed with only the English word that it was translated to in the ESV. 

 

Matthew 1:21 (call), 23 (call), 25 (called); 2:7 (summoned), 15 (called), 23 (called); 4:21 (called); 5:9 (called), 19 (2X, both are translated as “called”); 9:13 (call); 20:8 (Call); 21:13 (called); 22:3 (2X, call and invited), 4 (invited), 8 (invited), 9 (invite), 43 (calls), 45 (calls); 23:7 (called), 8 (called), 9 (call), 10 (called); 25:14 (called); 27:8 (called); Mark 1:20 (called); 2:17 (call); 3:31 (called); 11:17 (called); Luke 1:13 (call), 31 (call), 32 (called), 35 (called), 36 (called), 59 (called), 60 (called), 61 (called), 62 (called), 76 (called); 2:4 (called), 21 (2X, called and given), 23 (called); 5:32 (call); 6:15 (called), 46 (call); 7:11 (called), 39 (invited); 8:2 (called); 9:10 (called); 10:39 (called); 14:7 (invited), 8 (2X, both are translated as ‘invited’), 9 (invited), 10 (2X, invited and host), 12 (invited), 13 (invite), 16 (invited), 17 (invited), 24 (invited); 15:19 (called), 21 (called); 19:2 (named), 13 (Calling), 29 (called), 20:44 (calls); 21:37 (called); 22:3 (called), 25 (called); 23:33 (called); John 1:42 (called); 2:2 (invited): Acts 1:12 (called), 19 (called), 23 (called); 3:11 (called); 4:18 (called); 7:58 (named); 8:10 (called); 9:11 (called); 10:1 (known as); 13:1 (called); 14:12 (called); 15:22 (called), 37 (called); 24:2 (summoned); 27:8 (called), 14 (called), 16 (called); 28:1 (called); Romans 4:17 (calls); 8:30 (2X, both are translated as “called”); 9:7 (named), 11 (calls), 24 (called), 25 (call), 26 (called); 1 Corinthians 1:9 (called); 7:15 (called), 17 (called), 18 (2X, both are translated as “call”), 20 (called), 21 (called), 22 (2X, both are translated as “called”), 24 (called); 10:27 (invites); 15:9 (called); Galatians 1:6 (called), 15 (called); 5:8 (calls), 13 (called); Ephesians 4:1 (called), 4 (called); Colossians 3:15 (called); 1 Thessalonians 2:12 (calls); 4:7 (called); 5:24 (calls); 2 Thessalonians 2:14 (called); 1 Timothy 6:12 (called); 2 Timothy 1:9 (called); Hebrews 2:11 (call); 3:13 (called); 5:4 (called); 9:15 (called); 11:8 (called), 18 (named); James 2:23 (called); 1 Peter 1:15 (called); 2:9 (called), 21 (called); 3:6 (calling), 9 (called); 5:10 (called); 2 Peter 1:3 (called); 1 John 3:1 (called); Revelation 1:9 (called); 11:8 (called); 12:9 (called); 16:16 (called); 19:9 (invited), 11 (called), 13 (called).

 

Epikaleō έπικαλέω (Strong’s G1941) a verb referring to call upon

 

This word is found 30 times in the New Testament and it is always in the middle voice, consequently it is never used as a title or as a reference to a people group. Since this word is often translated similarly to the above words, it was included in this study to help avoid potential confusion. The following is a list of each time the word was used along with the English word that it was translated to in the ESV.

 

Matthew 10:25 (called); Acts 1:23 (called); 2:21 (calls); 4:36 (called); 7:59 (called); 9:14 (call), 21 (called); 10:5 (called), 18 (called), 32 (called); 11:32 (called); 12:12 (name), 25 (name); 15:17 (called); 22:16 (calling); 25:11 (appeal), 12 (appealed), 21 (appealed), 25 (appealed); 26:32 (appealed); 28:19 (appeal); Romans 10:12 (call), 13 (calls), 14 (call); 1 Corinthians 1:2 (call); 2 Corinthians 1:23 (call); 2 Timothy 2:22 (call); Hebrews 11:16 (called); James 2:7 (called); 1 Peter 1:17 (call). 

 

Boúlomai βούλομαι (Strong’s G1041) a verb referring to a willingness or desire

 

A second-person singular. This word is found 37 times in the New Testament and expresses a passive desire, a willingness. Since this word can be translated as ‘chooses’ in only two parallel verses spoken by Jesus, it is included here as these passages refer to those Jesus chooses. 

 

[132] Matthew 11:27 SD

“All things have been handed over to me by my Father, and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him.” (ESV, emphasis added)

 

Commentary: Here Jesus is praying to His Father thanking Him for allowing child-like (ordinary) people to understand the gospel message. While those that are self-righteous and think of themselves as wise are unable to comprehend. Jesus then summarizes that all things, including all authority, have been given to Him from His Father (similar to Matthew 28:18). He continues by saying that no one can know Him or His Father, except for those Jesus chooses. Here Boúlomai is being used as a decree expressing a willingness to offer knowledge regarding Himself, His Father and salvation. 

 

[133] Luke 10:22 SD

“All things have been handed over to me by my Father, and no one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son chooses to reveal him.” (ESV, emphasis added)

Commentary: This verse is nearly identical to Matthew 11:27, see above commentary.

 

Here are the other locations where the word appears, along with the English word that it was translated in the ESV:

 

Matthew 1:19 (resolved); Mark 15:15 (wishing); Luke 22:42 (willing); John 18:39 (want); Acts 5:28 (intend); 5:33 (wanted); 12:4 (intending); 15:37 (wanted); 17:20 (wish); 18:15 (refuse), 27 (wished); 19:30 (wished); 22:30 (desiring); 23:28 (desiring); 25:20 (wanted), 22 (would like); 27:43 (wishing); 28:18 (wished); 1 Corinthians 12:11 (wills); 2 Corinthians 1:15 (wanted), 17 (wanted); Philippians 1:12 (want); 1 Timothy 2:8 (desire); 5:14 (would); 6:9 (desire); Titus 3:8 (want); Philemon 13 (would have been glad); Hebrews 6:17 (desired); James 1:18 (will); 3:4 (directs); 4:4 (wishes); 2 Peter 3:9 (wishing); 2 John 12 (would); 3 John 10 (want); Jude 5 (want).

 

Word Study Conclusion

 

The following are verses considered to be influential in understanding or they in some way amplify, enhance, clarify, modify or qualify the use of the term, or terms, being examined. The wording in each of these verses implies that the action was either previously planned, or something was known prior to someone or something being chosen. In both cases, some level of foreknowledge was applied. In all other applications, the terms being used appeared to have been used in a straightforward manner; those verses are not listed. We learn from these verses that God the Creator cannot be analyzed and fully understood by His creation, we can only understand through what He has provided for us. God knows all there is to know. That doesn’t just mean facts, figures, and a grasp of how things work, He has always known all things, including every thought of every human being from the beginning of time to close of the ages. Does that mean He knows all who loved Him in the past, love Him now, and will love Him in the future? Absolutely, yes!

 

Matthew 12:4

Matthew 22:1-14

Mark 2:26

Luke 6:4

Acts 1:24

Acts 2:23

Acts 4:28

Romans 8:28-30

Romans 9:11

Romans 9:23

Romans 11:5-7

Romans 11:28-29

1 Corinthians 2:7

Galatians 1:15

Ephesians 1:3-14

Ephesians 2:10

Ephesians 3:11

2 Thessalonians 2:13-14

2 Timothy 1:9

Titus 1:1

Hebrews 9:2

1 Peter 1:2

1 Peter 2:9

Revelation 17:14

What Does it Mean to be Chosen? 

I grew up in Southern California, a place where the weather doesn’t change too often. During my time in elementary, middle school, and even early high school, whenever it rained we went indoors for our recess (or when you get older it’s called “physical education” or just PE). Because we never had extensive indoor recreational facilities, we were typically crowded in an auditorium or sharing space in a gymnasium. Our teachers often brought out this huge ball and selected two kids to serve as team captains.  The captains chose who would be on their teams to stand and throw this ball back and forth. Kids were selected based on their abilities to effectively throw this heavy oversized-beach ball across the room with the objective of hitting someone from the other team. Think about who would you choose?

 

God has many attributes that are impossible for us to understand. How can the infinite be understood by the finite? Or how can the Creator be fully comprehended by His creation? (see Isaiah 29:16; 45:9; 64:8; Romans 9:20-21) Perhaps the most difficult attribute to relate to is the fact that God is “outside” the realm of time. God created time when He set everything into motion. In what is considered the oldest of all the Psalms written, perhaps as early as 1440 BC, Moses wrote: “For a thousand years in your sight are but as yesterday when it is past, or as a watch in the night.” (Psalm 90:4, ESV) Later, in the New Testament, Peter wrote, “But do not overlook this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day.” (2 Peter 3:8, ESV) While these verses are often misinterpreted (often applying some mystic meaning to the numbers), the meaning is very plain; time does not affect God, since He occupies eternity (see Isaiah 57:15). These verses simply mean that God is outside of time; He knows the past, present, and future, including every thought and action we, and all the rest of humanity, have done and will do. One might get overwhelmed when they consider the memory requirements and information processing requirements to accomplish this, but that would still be attempting to understand incorrectly. God needs no memory or processing power, as we understand memory or processing; no human could ever understand the construct of His thoughts. To even think we could think like God is both foolish and arrogant (okay, I’ll add stupid to the list as well). 

 

All of mankind has a fatal problem; they are all sinners. This is a huge problem for many reasons, notwithstanding that it means life ends up in death and judgment. Since God is a just God, meaning that He must hold people who break His law accountable, the problem becomes more problematic when we realize that no one can change the outcome; some might do better than others, but no one can save themselves from death and judgment. I use the analogy of people jumping vertically; some can jump higher than others, but no one can jump to the moon. There is a huge gap between sin and perfection, as well as between man and God. Besides, we are born with sin making us sinners on day one, once a sinner always a sinner, right? I’ve got good news, the answer is no! God loves us, why I do not know. We have given Him many reasons why He should punish us and send us all to hell, but He really loves us! Knowing we cannot save ourselves; He sent His Son Jesus to live a perfect life, suffer, die on a cross, and rise again to life. Jesus did all the work. He did everything so that all we have to do is trust He will save us through faith. Believers will be without sin in heaven.

 

Now if God knows every thought that was ever considered by all human beings throughout man’s existence, and since He is their creator and designer, wouldn’t it seem possible for Him to see who would accept Jesus’ offer for salvation? Couldn’t He choose them to be saved just like a person would choose the best ball thrower to be on their team? 

 

The Bible teaches that the offer of salvation is for all of mankind. “The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.” (2 Peter 3:9, ESV) Scripture often describes God as being a patient and loving God, giving time for people to turn from their sin. Note how Peter makes a point that God does not wish any to die and be judged. His invitation of salvation is for everyone; praise God! Paul explained this in his first letter to his protégé Timothy, “First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way. This is good, and it is pleasing in the sight of God our Savior, who desires all people to be saved and to come to the knowledge of the truth. For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, which is the testimony given at the proper time.” (1 Timothy 2:1-6, ESV) Paul not only helps us understand that God desires all people to be saved, he adds that Jesus paid the ransom for all (Remember when Jesus said, “It is finished!” on the cross? The Greek can also be translated as “paid in full,” see John 19:30). 

 

Sadly, God does not get what He desires. Before you judge me for making a statement like that, hear me out. God wants all people to accept Jesus, the only route for salvation (see John 14:6; Acts 4:12), but the sad truth is that many will not turn to Jesus. The path to heaven is indeed narrow, only one route gets you there and that is through accepting Jesus (see Matthew 7:13-14a). He further warned that accepting Him would not be easy and even stated that there will be some that will try to persuade us away from Him (see Matthew 7:14b-23). Satan will try to block your acceptance of Jesus as he is the CMO (Chief Misinformation Officer), for the world (see Matthew 16:23, where Jesus reminded Peter that he was paying more attention to the world than relying on Him). Undoubtedly, some of Satan’s tactics in stopping or slowing down Christians from evangelizing are to promote apathy, comfort, and intellectual rationalization as to why “spreading the Word” is not necessary. One of those intellectual rationalizations relates to the subject of predestination, which comes in many flavors including limited atonement, the paradox of freewill, unconditional election, etc.

 

Paul wrote “For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers.” (Romans 8:29, ESV)  So what is the difference between “foreknowledge” and “predestined?” Essentially Paul is saying, “what He already knew is what He has decreed,” (see definition of proorizō above).

 

Even though many today, including most English dictionaries, consider the concept of predestination to include who does and who does not go to heaven, Scripture never foreordains someone to be lost.

What About Christians That Do Not Believe in Freewill?

In an age where epistemology and ontology have become major subjects in philosophy classes, and people embracing relativistic truth (you have your truth and I have mine), the Bible’s perspective of absolute truth, that there is only one truth, is often quickly rejected. As Christians, we have accepted that God is the ultimate authority and His Word is the truth, regardless of what the world thinks or believes. So, when we consider that the invitation for salvation has been extended to everyone, and that Scripture also tells us that we were chosen by God, it appears as a contradiction or worse, an error. Is it possible that our acceptance of Jesus’ free gift be both our choosing and God’s choosing too? What if free will and divine selection were both true?  Again, hear me out! 

 

There are a number of examples in the Bible when two, seemingly conflicting truths of being previously known (predetermined) and some action that is being freely performed by people were both true. Let’s explore a few examples,^[1] note comments in brackets:

 

Luke 22:22 referring to the betrayal of Jesus.

For the Son of Man goes as it has been determined [previously determined], but woe to that man by whom he is betrayed! [freely performed] (ESV, words in brackets were added)

 

Acts 2:23 referring to the crucifixion of Jesus.

This Jesus, delivered up according to the definite plan and foreknowledge of God [previously determined], you crucified and killed by the hands of lawless men. [freely performed] (ESV, words in brackets were added)

 

Acts 4:27-28 referring to those who rejected Jesus.

For truly in this city there were gathered together against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, to do [freely performed] whatever your hand and your plan had predestined to take place. [previously determined] (ESV, words in brackets were added)

 

Acts 13:48 and 14:1 referring to salvation.

And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed. [previously determined] (Acts 13:48, ESV, words in brackets were added) 

 

Now at Iconium they entered together into the Jewish synagogue and spoke in such a way that a great number of both Jews and Greeks believed. [freely performed] (Acts 14:1, ESV, words in brackets were added)

 

Acts 27:22 and 31 regarding the safety of those traveling with Paul.

Yet now I urge you to take heart, for there will be no loss of life among you [previously determined], but only of the ship. (Acts 27:22, ESV, words in brackets were added)

 

Paul said to the centurion and the soldiers, “Unless these men stay in the ship [freely performed], you cannot be saved.” (Acts 27:31, ESV, words in brackets were added)

 

1 Peter 2:8 referring to those that rejected Jesus as the Christ.

And “A stone of stumbling, and a rock of offense.” They stumble because they disobey the word [freely performed], as they were destined to do. [previously determined] (ESV, words in brackets were added)

 

Jude 4 referring to the condemnation of false teachers.

For certain people have crept in unnoticed [freely performed] who long ago were designated for this condemnation [previously determined], ungodly people, who pervert the grace of our God into sensuality and deny our only Master and Lord, Jesus Christ. (ESV, words in brackets were added)

 

Revelation 13:8 and John 10:17-18 referring to the crucifixion of Jesus.

And all who dwell on earth will worship it, everyone whose name has not been written before the foundation of the world in the book of life of the Lamb who was slain. [previously determined] (Revelation 13:8, ESV, words in brackets were added) 

 

For this reason the Father loves me, because I lay down my life that I may take it up again. No one takes it from me, but I lay it down of my own accord. [freely performed] I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father. (John 10:17-18, ESV, words in brackets were added)

 

Genesis 50:20 referring to Joseph’s enslavement.

As for you, you meant evil against me [freely performed], but God meant it for good [previously determined], to bring it about that many people should be kept alive, as they are today. (ESV, words in brackets were added)

 

How can we reconcile something that appears to have more than one correct answer? These verses would be nearly impossible to reconcile if we did not already know about God’s ability to know all things (past, present, and future). If we consider that God is able to know something prior to it happening, it explains a lot of potential paradoxes that would otherwise make the Bible appear to be loaded with contradictions and errors. Including understanding how Judas can be accused of betraying Jesus at the same time Scriptures tell us that his betrayal was foreordained. Since God knows what anyone will do at any situation, He can use our “free will” decisions for His purposes, such as the Jews having Jesus put to death, Cyrus conquering Babylon and aiding in the rebuilding of Jerusalem and the Temple (see Isaiah 44:28; Ezra 1:1-4), the presentation of the false witnesses against Jesus (see Psalm 27:12; Matthew 26:59-61), mankind freely disobeying God even though Jesus, “chose us in him before the foundation of the world” (Ephesians 1:4, ESV) and many others. Can two things that appear to be contrary to each other both be true? Regarding God choosing us, and the free will to choose Jesus; both views may actually be correct.

 

Through the years there have been many people who have studied the Word of God and have developed viewpoints to help themselves, and others, understand God and His nature; we call these people theologians. Some early theologians, after writing and teaching their understanding of theology, became popular and many had people who followed in their footsteps, some with significant following where churches and movements formed around their teachings. However, just like scientific theories that are formed, one idea gets “reformed” by another, then another, etc. Since mankind only knows of God through what they sense (sight, etc.) and the Bible, the subject of theology is constantly being updated and changed; that makes sense since man probably will never fully understand God. In the meantime, however, man continues to postulate, speculate, and contemplate the Word of God. Sadly, varied opinions about God have probably done more to separate believers rather than unite them. Our enemy understands that a house divided against itself cannot stand (see Mark 3:25), and uses differences in theology as a way to divide churches and believers. Here are some of the viewpoints offered by a few past theologians regarding election and free will; this is not an exhaustive study, it is simply a quick review. Remember that theologians are people and, as people, imperfect. Many scholars know this and may from time to time revise their own ideas and philosophies, do not hold this against them. After all, they are just people trying to understand our infinite God. If someone says they were wrong in the past, applaud them for investing in further study and admitting their errors. There is only one source of truth and that is the Word of God. Take the time to read and understand the real thing (see Acts 17:11).

Historical Viewpoints

Predominant Theologians Relating to Predestination

 

Origen Adamantius (184-253)

Origen was the son of Leonides of Alexandria who apparently died as a Christian martyr in 202 A.D. during persecution of Christians under the Roman emperor Septimius Severus. Often referred to as Origen of Alexandria, he was a Greek scholar and theologian. He wrote extensively about religion, philosophy, and the Bible. Origen is considered the father of allegorical Scriptural interpretation and Christian asceticism. His opinions and writings got him officially denounced by most Christian churches and church leaders at the Second Council of Constantinople in 553 A.D.

 

Origen taught that God’s election was based on God’s foreknowledge of each person’s actions and merits, whether in present life or previous to life (or former life). In his commentary for Romans 9:11-14, he contended that God’s election could not be based on doing right or wrong, since before and during Esau and Jacob’s birth neither one could have done anything to warrant God’s hatred for Esau and love for Jacob. Origen used this passage, and Jeremiah 1:5, to support his idea that all humans must have a pre-existence before birth into this world.

 

Augustine of Hippo (354-430)

Augustine was a Christian theologian and philosopher and was a key figure in the patristic period of the early church. He believed that God maintained control in all things but allowed human freedom. At one time, he thought that predestination was based on God’s foreknowledge of whether one would believe or not, but later he changed his mind. Influenced by Pelagius (360-418), a theologian and a practicing moralist who opposed the doctrine of predestination, Augustine considered the idea of claiming to be chosen by God due to something worthy in us (or regarding a choice made), essentially committing the “sin of pride.”

 

Gottschalk of Orbais (808-867)

Gottschalk was a Saxon theologian, monk, and poet who is best known for being a strong supporter of “double-predestination.” This is the belief that God chose some people to be condemned, as well as others to be saved.

 

John Scotus Eriugena (815-877)

Eriugena was an Irish philosopher, poet, and theologian, who is probably best known for his book, The Division of Nature, which embraced a somewhat pantheistic explanation of nature. In response to Gottschalk, he wrote that God’s predestination should be equated with His foreknowledge of people’s choices. 

 

Thomas Aquinas (1225-1274)

Considered a saint in the Roman Catholic Church, Aquinas was a Dominican Friar, Catholic priest, philosopher, and theologian. Many scholars place Aquinas high on the list of those who influenced Western thinking, modern philosophy and theology. Most agree that his most popular work was an instructional guide written in a question and answer format known as the, Summa Theologica. The following is a portion of an answer to question number 23 of Predestination, Fifth Article, “Whether the Foreknowledge of Merits Is the Cause of Predestination?” 

I answer that, Since predestination includes will, as was said above, the reason of predestination must be sought for in the same way as was the reason of the will of God. Now it was shown above, that we cannot assign any cause of the divine will on the part of the act of willing; but a reason can be found on the part of the things willed; inasmuch as God wills one thing on account of something else. Wherefore nobody has been so insane as to say that merit is the cause of divine predestination as regards the act of the predestinator. But this is the question, whether, as regards the effect, predestination has any cause; or what comes to the same thing, whether God pre-ordained that He would give the effect of predestination to anyone on account of any merits.

Accordingly there were some who held that the effect of predestination was pre-ordained for some on account of pre-existing merits in a former life. This was the opinion of Origen, who thought that the souls of men were created in the beginning, and according to the diversity of their works different states were assigned to them in this world when united with the body. The Apostle, however, rebuts this opinion where he says (Rom. 9:11,12): "For when they were not yet born, nor had done any good or evil . . . not of works, but of Him that calleth, it was said of her: The elder shall serve the younger."

Others said that pre-existing merits in this life are the reason and cause of the effect of predestination. For the Pelagians taught that the beginning of doing well came from us; and the consummation from God: so that it came about that the effect of predestination was granted to one, and not to another, because the one made a beginning by preparing, whereas the other did not. But against this we have the saying of the Apostle (2 Cor. 3:5), that "we are not sufficient to think anything of ourselves as of ourselves." Now no principle of action can be imagined previous to the act of thinking. Wherefore it cannot be said that anything begun in us can be the reason of the effect of predestination.

And so others said that merits following the effect of predestination are the reason of predestination; giving us to understand that God gives grace to a person, and pre-ordains that He will give it, because He knows beforehand that He will make good use of that grace, as if a king were to give a horse to a soldier because he knows he will make good use of it. But these seem to have drawn a distinction between that which flows from grace, and that which flows from free will, as if the same thing cannot come from both. It is, however, manifest that what is of grace is the effect of predestination; and this cannot be considered as the reason of predestination, since it is contained in the notion of predestination. Therefore, if anything else in us be the reason of predestination, it will outside the effect of predestination. Now there is no distinction between what flows from free will, and what is of predestination; as there is not distinction between what flows from a secondary cause and from a first cause. For the providence of God produces effects through the operation of secondary causes, as was above shown. Wherefore, that which flows from free-will is also of predestination. We must say, therefore, that the effect of predestination may be considered in a twofold light—in one way, in particular; and thus there is no reason why one effect of predestination should not be the reason or cause of another; a subsequent effect being the reason of a previous effect, as its final cause; and the previous effect being the reason of the subsequent as its meritorious cause, which is reduced to the disposition of the matter. Thus we might say that God pre-ordained to give glory on account of merit, and that He pre-ordained to give grace to merit glory. In another way, the effect of predestination may be considered in general. Thus, it is impossible that the whole of the effect of predestination in general should have any cause as coming from us; because whatsoever is in man disposing him towards salvation, is all included under the effect of predestination; even the preparation for grace. For neither does this happen otherwise than by divine help, according to the prophet Jeremias  (Lam. 5:21): "convert us, O Lord, to Thee, and we shall be converted." Yet predestination has in this way, in regard to its effect, the goodness of God for its reason; towards which the whole effect of predestination is directed as to an end; and from which it proceeds, as from its first moving principle.^[2]  

William of Ockham (1287-1347)

William was an English Franciscan friar, philosopher and theologian. He was probably born in Ockham, Surrey, England (although some historians question this fact). He was considered a brilliant thinker and was often in the middle of political and intellectual controversies. He is probably best known for his problem-solving principle known as Ockham’s (or Occam’s) Razor that in simple terms, “among competing hypotheses, the one with the fewest assumptions should be selected.” William taught that God never causes people to make the choices they make and equated predestination with divine foreknowledge. 

 

Desiderius Erasmus (1466-1536)

Erasmus was born in Rotterdam, Burgundian Netherlands, became a Catholic priest and theologian and was often referred to as the “Prince of the Humanists.” His writings were influential in both the Protestant Reformation and the Catholic Counter-Reformation movements. In one of his books, On Free Will, Erasmus openly attacked Martin Luther and his teachings, targeting mainly Luther’s point of view regarding “free will.” 

 

In response to those pushing the reformation movement’s belief that mankind no longer possessed free will due to sin and that everything that took place was the direct result of God’s will, Erasmus wrote that foreknowledge was not equal to predestination. Erasmus compared God to an astronomer who knows that an eclipse is going to occur. The astronomer does not cause the eclipse, but rather his knowledge proceeds from an understanding of how the solar system works. Erasmus stated that as the Creator, God would have been able to accurately predict future events, even if they were contrary to His will. Erasmus further explained that if humans had no free will, then God's instructions and warnings would be vain; and if horrific events were in fact the result of God's predestination, then that would make God a cruel tyrant who punished his creations for the sins he had forced them to commit. Instead, Erasmus insisted, that God had gifted mankind with the ability to think and use free will, a will that could be motivated though reward or threat of punishment.

 

Martin Luther (1483-1546)

Luther was a professor, monk, and theologian; he was born in Eisleben, Saxony, Holy Roman Empire. By posting his 95 Theses on the door of the All Saints’ Church in Wittenberg, Germany, in 1517, a document that firmly requested an open discussion of the practice and efficacy of indulgences of the Roman Catholic Church, Luther pushed the Protestant Reformation movement into the public light for all to see. Luther continued to write extensively on a number of theological subjects, as well as several in-depth commentaries of some of the books of the Bible. Even under pressure, Luther refused to back down and would not renounce this, or any of his writings against the church, when demanded by Pope Leo X in 1520 and again later when demanded by the Holy Roman Emperor Charles V in 1521. 

 

In response to Erasmus’ On Free Will, Luther wrote one of his more popular works, The Bondage of the Will, in which Luther responded by saying that since sin prevents mankind from ever providing their own salvation, they could not, in any way, approach God on their own efforts. As a result, any free will a person might have would be fully saturated and influenced by that sin. Luther believed that non-believers are manipulated and controlled by various blockades and barriers in life that are established by Satan, who would never let go of them, unless he was overpowered by a stronger power. Luther believed that when God redeems a person, He restores the entire person; this would include their will and then (and only then) would they be able to serve God. Luther understood that as human beings we could not choose right from wrong nor obtain salvation through our own choices, because we are by nature sinners. Luther argued that if that were not so, God would not be omnipotent, thus lacking total sovereignty over mankind and all creation. 

 

It appears that Luther was often disturbed regarding the subject of election. Based on his writings regarding the preparation for death in 1519, this concern was undoubtedly due to the question of knowing if one is “elected” or not. Between 1515 and 1516, Luther gave a series of lectures on the book of Romans. The following are translated notes (referred to as “glosses”) regarding Romans 8:28-30 and predestination from those lectures: 

28. We know, I say, I assert, that the Spirit Himself intercedes, lest this seem strange, that all things, both good as well as evil, work for good, that is, for the increase of salvation, for those who love Him, who are called according to His purpose, according to His predestination, for not all are called according to the predestination, because “many are called, but few are chosen” (Matt. 22:14), to be saints, which is not in the Greek; “called,” I say, according to His purpose. 29. For those whom He foreknew, whom He foresaw before they were born, He also predestined, predetermined, preestablished, chose ahead of time, proposed, to be conformed, in glory and brilliance, just as also in suffering and shame, to the image, the example and model, of His Son, Jesus Christ, in order that He might be the firstborn, the beginning of the firstfruits, the model, the image of all, according to the manhood, because according to the deity He is the only-begotten One, who has no brothers, among many brethren, that is, among all the elect, who are many in number. 30. And those whom He predestined, proposed or chose, He also called, to faith through the Word, and those whom He called He also justified, through the Spirit of faith, and those whom He justified He also magnified, in place of “glorified,” that is, He glorified them in eternal life.^[3] 

 

John Calvin (1509-1564)

Born Jehan Cauvin, Calvin was a French lawyer, theologian, and pastor. He was one of the primary reformers during the Protestant Reformation. He fully embraced the concept of double predestination, an idea that most people incorrectly attribute to him. He was key in the development of a form of Christian theology later called Calvinism, which influenced many theologians and church leaders. In 1559, Calvin wrote Institutes of the Christian Religion, in Chapter 15, titled, State in Which Man Was Created. The Faculties of the Soul—The Image of God—Free Will—Original Righteousness, Paragraph 8, he makes the following case regarding predestination and free will:

Therefore, God has provided the soul of man with intellect, by which he might discern good from evil, just from unjust, and might know what to follow or to shun, reason going before with her lamp; whence philosophers, in reference to her directing power, have called her το ἑγεμονικο. To this he has joined will, to which choice belongs. Man excelled in these noble endowments in his primitive condition, when reason, intelligence, prudence, and Judgment, not only sufficed for the government of his earthly life, but also enabled him to rise up to God and eternal happiness. Thereafter choice was added to direct the appetites, and temper all the organic motions; the will being thus perfectly submissive to the authority of reason. In this upright state, man possessed freedom of will, by which, if he chose, he was able to obtain eternal life. It were here unseasonable to introduce the question concerning the secret predestination of God, because we are not considering what might or might not happen, but what the nature of man truly was. Adam, therefore, might have stood if he chose, since it was only by his own will that he fell; but it was because his will was pliable in either direction, and he had not received constancy to persevere, that he so easily fell. Still he had a free choice of good and evil; and not only so, but in the mind and will there was the highest rectitude, and all the organic parts were duly framed to obedience, until man corrupted its good properties, and destroyed himself. Hence the great darkness of philosophers who have looked for a complete building in a ruin, and fit arrangement in disorder. The principle they set out with was, that man could not be a rational animal unless he had a free choice of good and evil. They also imagined that the distinction between virtue and vice was destroyed, if man did not of his own counsel arrange his life. So far well, had there been no change in man. This being unknown to them, it is not surprising that they throw every thing into confusion. But those who, while they profess to be the disciples of Christ, still seek for free-will in man, notwithstanding of his being lost and drowned in spiritual destruction, labour under manifold delusion, making a heterogeneous mixture of inspired doctrine and philosophical opinions, and so erring as to both. But it will be better to leave these things to their own place (see Book 2 chap. 2) At present it is necessary only to remember, that man, at his first creation, was very different from all his posterity; who, deriving their origin from him after he was corrupted, received a hereditary taint. At first every part of the soul was formed to rectitude. There was soundness of mind and freedom of will to choose the good. If any one objects that it was placed, as it were, in a slippery position, because its power was weak, I answer, that the degree conferred was sufficient to take away every excuse. For surely the Deity could not be tied down to this condition,—to make man such, that he either could not or would not sin. Such a nature might have been more excellent; but to expostulate with God as if he had been bound to confer this nature on man, is more than unjust, seeing he had full right to determine how much or how little He would give. Why He did not sustain him by the virtue of perseverance is hidden in his counsel; it is ours to keep within the bounds of soberness. Man had received the power, if he had the will, but he had not the will which would have given the power; for this will would have been followed by perseverance. Still, after he had received so much, there is no excuse for his having spontaneously brought death upon himself. No necessity was laid upon God to give him more than that intermediate and even transient will, that out of man’s fall he might extract materials for his own glory.^[4]

Jacobus Arminius (1560-1609)

Also, known as Jakob Hermanszoon, Arminius was a Dutch theologian who was also very prolific in writing. His ideas regarding theology ultimately shaped a new form of Protestant thinking known as Arminianism. Even though Arminius maintained the basic premise of the Five Solae of the Protestant Reformation, his theology was very distinctive from the reformers. Regarding predestination, Arminius concluded that God knows who will accept Jesus’ offer of salvation, thus people have free will to have faith and believe in Jesus. Since God knows from before time began who will accept, He has predestined them for heaven, however, the choice remains completely with the individual to decide (often referred to as ‘Conditional Election’). Just like Calvinism, we see in history many variations of Arminianism, also discussed under Modern Viewpoints below.

 

Predominate Theologies Relating to Predestination

 

Arminianism 

After the death of Arminius in 1609 a group of Dutch Protestants known as the Remonstrants (to ‘remonstrate’ means to object or protest, often forcibly), wrote five articles that argued against Calvinism. These “Five Articles of Remonstrance,” written in 1610, form the basis of Arminianism. The first article strongly asserts that election is conditional, the condition being the belief and faith in Jesus, something God knew from before the world existed. Here are the five articles, each article offers a distinct contrast to the Five Tenets of Calvinism (which came later).

Article I — That God, by an eternal, unchangeable purpose in Jesus Christ, his Son, before the foundation of the world, hath determined, out of the fallen, sinful race of men, to save in Christ, for Christ's sake, and through Christ, those who, through the grace of the Holy Ghost, shall believe on this his Son Jesus, and shall persevere in this faith and obedience of faith, through this grace, even to the end; and, on the other hand, to leave the incorrigible and unbelieving in sin and under wrath, and to condemn them as alienate from Christ, according to the word of the Gospel in John iii. 36: "He that believeth on the Son hath everlasting life; and he that believeth not the Son shall not see life; but the wrath of God abideth on him," and according to other passages of Scripture also.  

 

Article II — That, agreeably thereto, Jesus Christ, the Savior of the world, died for all men and for every man, so that he has obtained for them all, by his death on the cross, redemption, and the forgiveness of sins; yet that no one actually enjoys this forgiveness of sins, except the believer, according to the word of the Gospel of John iii. 16: "God so loved the world that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life"; and in the First Epistle of John ii. 2: "And he is the propitiation for our sins; and not for ours only, but also for the sins of the whole world."

 

Article III — That man has not saving grace of himself, nor of the energy of his free will, inasmuch as he, in the state of apostasy and sin, can of and by himself neither think, will, nor do anything that is truly good (such as having faith eminently is); but that it is needful that he be born again of God in Christ, through his Holy Spirit, and renewed in understanding, inclination, or will, and all his powers, in order that he may rightly understand, think, will, and effect what is truly good, according to the word of Christ, John xv. 5: "Without me ye can do nothing."

 

Article IV — That this grace of God is the beginning, continuance, and accomplishment of a good, even to this extent, that the regenerate man himself, without that prevenient or assisting, awakening, following, and co-operative grace, can neither think, will, nor do good, nor withstand any temptations to evil; so that all good deeds or movements, that can be conceived, must be ascribed to the grace of God in Christ. But, as respects the mode of the operation of this grace, it is not irresistible, in as much as it is written concerning many that they have resisted the Holy Ghost,—Acts vii, and elsewhere in many places.

 

Article V — That those who are incorporated into Christ by a true faith, and have thereby become partakers of his life-giving Spirit, have thereby full power to strive against Satan, sin, the world, and their own flesh, and to win the victory, it being well understood that it is ever through the assisting grace of the Holy Ghost; and that Jesus Christ assists them through his Spirit in all temptations, extends to them his hand, and if only they are ready for the conflict, and desire his help, and are not inactive, keeps them from falling, so that they, by no craft or power of Satan, can be misled, nor plucked out of Christ's hands, according to the word of Christ, John x. 28: "Neither shall any man pluck them out of my hand." But whether they are capable, through negligence, of forsaking again the first beginnings of their life in Christ, of again returning to this present evil world, of turning away from the holy doctrine which was delivered them, of losing a good conscience, of becoming devoid of grace, that must be more particularly determined out of the Holy Scriptures before they can teach it with the full persuasion of their minds.^[5]

Roman Catholicism

Catholics are taught that God will elect those that will receive eternal life, however God never predestines anyone to go to hell (double predestination). Those that are predestined will always obtain salvation. The 1913 edition of the Catholic Encyclopedia offers an extensive overview of predestination and the reprobation of the damned.

 

Eastern Orthodox

The Confession of Dositheus was written in 1672 by the Eastern Orthodox church to refute the teaching of Cyril Lucaris, the Patriarch of Constantinople. In the third decree, the following was written about predestination: 

We believe the most good God to have from eternity predestinated unto glory those whom He has chosen, and to have consigned unto condemnation those whom He has rejected; but not so that He would justify the one, and consign and condemn the other without cause. For that would be contrary to the nature of God, who is the common Father of all, and no respecter of persons, and would have all men to be saved, and to come to the knowledge of the truth {1 Timothy 2:4}. But since He foreknew the one would make a right use of their free-will, and the other a wrong, He predestinated the one, or condemned the other. And we understand the use of free-will thus, that the Divine and illuminating grace, and which we call preventing [or, prevenient] grace, being, as a light to those in darkness, by the Divine goodness imparted to all, to those that are willing to obey this — for it is of use only to the willing, not to the unwilling — and co-operate with it, in what it requires as necessary to salvation, there is consequently granted particular grace. This grace co-operates with us, and enables us, and makes us to persevere in the love of God, that is to say, in performing those good things that God would have us to do, and which His preventing grace admonishes us that we should do, justifies us, and makes us predestinated. But those who will not obey, and co-operate with grace; and, therefore, will not observe those things that God would have us perform, and that abuse in the service of Satan the free-will, which they have received of God to perform voluntarily what is good, are consigned to eternal condemnation.

But to say, as the most wicked heretics do and as is contained in the Chapter [of Cyril's' Confession] to which this answers — that God, in predestinating, or condemning, did not consider in any way the works of those predestinated, or condemned, we know to be profane and impious. For thus Scripture would be opposed to itself, since it promises the believer salvation through works, yet supposes God to be its sole author, by His sole illuminating grace, which He bestows without preceding works, to show to man the truth of divine things, and to teach him how he may co-operate with it, if he will, and do what is good and acceptable, and so obtain salvation. He takes not away the power to will — to will to obey, or not obey him.^[6]

Lutheranism

The Book of Concord is the authoritative explanation of Christian doctrine for most Lutheran churches today. However, it is important to note that Luther’s opinions are not always the same as those in Lutheran leadership. The Book of Concord was written and compiled by a group of theologians led by Jakob Andreae and Martin Chemnitz at the request of Luther’s followers who were apparently confused by Luther’s writings and desired a comprehensive document they could use to end several controversies that arose after the death of Martin Luther in 1546. In the final section of the Book of Concord, known as the Formula of Concord (written in 1577), there is a 96-paragraph article, identified as Article XI, titled “Eternal Foreknowledge and Divine Election.” A reasonable summary can be found near the middle of the article in paragraphs 43-45, here is a translation of those three paragraphs:

43 Thus far God has revealed the mystery of foreknowledge to us in his Word. If we stay with this and hold ourselves thereto, it is indeed a useful, salutary, and comforting doctrine, for it mightily substantiates the article that we are justified and saved without our works and merit, purely by grace and solely for Christ’s sake. Before the creation of time, “before the foundation of the world was laid” (Eph. 1:4), before we even existed, before we were able to have done any good, God elected us to salvation “according to his purpose” by grace in Christ (Rom. 9:11; 2 Tim. 1:9).

44 This also completely refutes all false opinions and erroneous doctrines about the powers of our natural will, for in his counsel God has determined and decreed before the world began that by the power of his Holy Spirit through the Word he would create and effect in us everything that belongs to our conversion.

45 This doctrine also affords the beautiful and glorious comfort that God was so deeply concerned about every individual Christian’s conversion, righteousness, and salvation and so faithfully minded about it that “even before the foundation of the world was laid” he held counsel and ordained “according to his purpose” how he would bring me thereto and keep me therein.^[7]

Calvinism 

Calvinism, or Reformed Christianity, as some refer to it, was a branch of Protestantism that distinguished itself from Lutheranism and Arminianism. The Canons of Dort (full title is The Decision of the Synod of Dort on the Five Main Points of Doctrine in Dispute in the Netherlands) was the judgment of the National Synod in 1618-1619; the document contains several articles written to counter the Five Articles of Remonstrance (see Arminianism above). A summary of these articles is often taught using the acronym T.U.L.I.P. (also known as the five points of Calvinism, they represent: Total depravity, Unconditional election, Limited atonement, Irresistible grace, and Perseverance of the saints). The first 18 articles relate to divine predestination as follows:

 

Article 1—As all men have sinned in Adam, lie under the curse, and are deserving of eternal death, God would have done no injustice by leaving them all to perish, and delivering them over to condemnation on account of sin, according to the words of the apostle, “that every mouth may be stopped, and all the world may become guilty before God” (Rom. 3:19). And verse 23: “For all have sinned, and come short of the glory of God.” And Romans 6:23: “For the wages of sin is death.”

 

Article 2—But in this the love of God was manifested, that He sent His only begotten Son into the world, that whosoever believeth on Him should not perish, but have everlasting life. “In this was manifested the love of God toward us, because that God sent His only begotten Son into the world, that we might live through Him” (1 John 4:9). “For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life” (John 3:16).

 

Article 3—And that men may be brought to believe, God mercifully sends the messengers of these most joyful tidings to whom He will and at what time He pleaseth; by whose ministry men are called to repentance and faith in Christ crucified. “How then shall they call on Him in whom they have not believed? and how shall they believe in Him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent?” (Rom. 10:14–15).  

 

Article 4—The wrath of God abideth upon those who believe not this gospel. But such as receive it, and embrace Jesus the Savior by a true and living faith, are by Him delivered from the wrath of God and from destruction, and have the gift of eternal life conferred upon them.

 

Article 5—The cause or guilt of this unbelief, as well as of all other sins, is no wise in God, but in man himself; whereas faith in Jesus Christ and salvation through Him is the free gift of God, as it is written: “For by grace are ye saved through faith; and that not of yourselves: it is the gift of God” (Eph. 2:8). “For unto you it is given in the behalf of Christ, not only to believe on Him,” etc. (Phil. 1:29).

 

Article 6—That some receive the gift of faith from God and others do not receive it proceeds from God's eternal decree, for “known unto God are all His works from the beginning of the world” (Acts 15:18). “Who worketh all things after the counsel of His own will” (Eph. 1:11). According to which decree, He graciously softens the hearts of the elect, however obstinate, and inclines them to believe, while He leaves the non-elect in His just judgment to their own wickedness and obduracy. And herein is especially displayed the profound, the merciful, and at the same time the righteous discrimination between men, equally involved in ruin; or that decree of election and reprobation revealed in the Word of God, which though men of perverse, impure and unstable minds wrest to their own destruction, yet to holy and pious souls affords unspeakable consolation.

 

Article 7—Election is the unchangeable purpose of God, whereby, before the foundation of the world, He hath out of mere grace, according to the sovereign good pleasure of His own will, chosen, from the whole human race, which had fallen through their own fault from their primitive state of rectitude into sin and destruction, a certain number of persons to redemption in Christ, whom He from eternity appointed the Mediator and Head of the elect, and the foundation of salvation.

This elect number, though by nature neither better nor more deserving than others, but with them involved in one common misery, God hath decreed to give to Christ, to be saved by Him, and effectually to call and draw them to His communion by His Word and Spirit, to bestow upon them true faith, justification and sanctification; and having powerfully preserved them in the fellowship of His Son, finally, to glorify them for the demonstration of His mercy and for the praise of His glorious grace, as it is written: “According as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love: having predestinated us unto the adoption of children by Jesus Christ to Himself, according to the good pleasure of His will, to the praise of the glory of His grace, wherein He hath made us accepted in the beloved” (Eph. 1:4–6). And elsewhere: “Whom He did predestinate, them He also called: and whom He called, them He also justified: and whom He justified them He also glorified” (Rom. 8:30).

 

Article 8—There are not various decrees of election, but one and the same decree respecting all those who shall be saved, both under the Old and New Testament; since the Scripture declares the good pleasure, purpose and counsel of the divine will to be one, according to which He hath chosen us from eternity, both to grace and glory, to salvation and the way of salvation, which He hath ordained that we should walk therein.

 

Article 9—This election was not founded upon foreseen faith, and the obedience of faith, holiness, or any other good quality or disposition in man, as the prerequisite, cause or condition on which it depended; but men are chosen to faith and to the obedience of faith, holiness, etc.; therefore election is the fountain of every saving good, from which proceeds faith, holiness, and the other gifts of salvation, and finally eternal life itself, as its fruits and effects, according to that of the apostle: “He hath chosen us [not because we were but] that we should be holy, and without blame, before Him in love” (Eph. 1:4).

 

Article 10—The good pleasure of God is the sole cause of this gracious election, which doth not consist herein, that out of all possible qualities and actions of men God has chosen some as a condition of salvation; but that He was pleased out of the common mass of sinners to adopt some certain persons as a peculiar people to Himself, as it is written, “For the children being not yet born, neither having done any good or evil,” etc., it was said (namely to Rebecca): “The elder shall serve the younger. As it is written, Jacob have I loved, but Esau have I hated” (Rom. 9:11-13). “And as many as were ordained to eternal life believed” (Acts 13:48).

 

Article 11—And as God Himself is most wise, unchangeable, omniscient and omnipotent, so the election made by Him can neither be interrupted nor changed, recalled or annulled; neither can the elect be cast away, nor their number diminished.

 

Article 12—The elect in due time, though in various degrees and in different measures, attain the assurance of this their eternal and unchangeable election, not by inquisitively prying into the secret and deep things of God, but by observing in themselves, with a spiritual joy and holy pleasure, the infallible fruits of election pointed out in the Word of God — such as a true faith in Christ, filial fear, a godly sorrow for sin, a hungering and thirsting after righteousness, etc.

 

Article 13—The sense and certainty of this election afford to the children of God additional matter for daily humiliation before Him, for adoring the depth of His mercies, for cleansing themselves, and rendering grateful returns of ardent love to Him, who first manifested so great love towards them. The consideration of this doctrine of election is so far from encouraging remissness in the observance of the divine commands or from sinking men in carnal security, that these, in the just judgment of God, are the usual effects of rash presumption or of idle and wanton trifling with the grace of election in those who refuse to walk in the ways of the elect.

 

Article 14—As the doctrine of divine election by the most wise counsel of God was declared by the prophets, by Christ Himself, and by the apostles, and is clearly revealed in the Scriptures, both of the Old and New Testament, so it is still to be published in due time and place in the Church of God, for which it was peculiarly designed, provided it be done with reverence, in the spirit of discretion and piety, for the glory of God's most holy Name, and for enlivening and comforting His people, without vainly attempting to investigate the secret ways of the Most High. “For I have not shunned to declare unto you all the counsel of God” (Acts 20:27); “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out! For who hath known the mind of the Lord? or who hath been His counsellor?” (Rom. 11:33–34); “For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith” (Rom. 12:3); “Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of His counsel, confirmed it by an oath: that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us” (Heb. 6:17–18).

Article 15—What peculiarly tends to illustrate and recommend to us the eternal and unmerited grace of election, is the express testimony of sacred Scripture that not all, but some only are elected, while others are passed by in the eternal decree; whom God, out of His sovereign, most just, irreprehensible and unchangeable good pleasure, hath decreed to leave in the common misery into which they have wilfully plunged themselves, and not to bestow upon them saving faith and the grace of conversion; but permitting them in His just judgment to follow their own ways, at last for the declaration of His justice, to condemn and perish them forever, not only on account of their unbelief, but also for all their other sins. And this is the decree of reprobation which by no means makes God the author of sin (the very thought of which is blasphemy), but declares Him to be an awful, irreprehensible, and righteous Judge and avenger thereof.

 

Article 16—Those who do not yet experience a lively faith in Christ, an assured confidence of soul, peace of conscience, an earnest endeavor after filial obedience, and glorying in God through Christ, efficaciously wrought in them, and do nevertheless persist in the use of the means which God hath appointed for working these graces in us, ought not to be alarmed at the mention of reprobation, nor to rank themselves among the reprobate, but diligently to persevere in the use of means, and with ardent desires devoutly and humbly to wait for a season of richer grace. Much less cause have they to be terrified by the doctrine of reprobation, who, though they seriously desire to be turned to God, to please Him only, and to be delivered from the body of death, cannot yet reach that measure of holiness and faith to which they aspire; since a merciful God has promised that He will not quench the smoking flax nor break the bruised reed. But this doctrine is justly terrible to those, who, regardless of God and of the Savior Jesus Christ, have wholly given themselves up to the cares of the world and the pleasures of the flesh, so long as they are not seriously converted to God.

 

Article 17—Since we are to judge of the will of God from His Word which testifies that the children of believers are holy, not by nature, but in virtue of the covenant of grace, in which they, together with the parents, are comprehended, godly parents have no reason to doubt of the election and salvation of their children whom it pleaseth God to call out of this life in their infancy.

 

Article 18—To those who murmur at the free grace of election and just severity of reprobation, we answer with the apostle: “Nay but, O man, who art thou that repliest against God?” (Rom. 9:20), and quote the language of our Savior: “Is it not lawful for Me to do what I will with Mine own?” (Matt. 20:15). And therefore with holy adoration of these mysteries, we exclaim in the words of the apostle: “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out! For who hath known the mind of the Lord? or who hath been His counsellor? Or who hath first given to Him, and it shall be recompensed unto him again? For of Him, and through Him, and to Him, are all things: to whom be glory for ever. Amen” (Rom. 11:33– 36).^[8]

Modern Viewpoints 

Many years have passed since the above theologians presented their theologies and like many controversial subjects, people have become more polarized with the passage of time. The two most influential viewpoints that survived are Calvinism and Arminianism, but not without significant division within each group. Calvinism is generally associated with election only being the sovereign choice of God, while Arminianism generally expounds the idea of man having free will to choose. However, as one might expect it is not that simple. Within Calvinism today we see Moderate Calvinism, Extreme Calvinism and, what some may refer to as, Hyper Calvinism. Arminianism includes Moderate Arminianism, Wesleyan Arminianism and Extreme Arminianism. Leave it to human reasoning to make a two-sided debate into six or more divisions! But do we need to be divided on this subject; is there such a thing as “middle-ground?” Let’s take a brief look at each one but, before we do, please understand that we are only going to examine these theologies regarding election and predestination. Each theology and variation of theology maintains several elements of which election and predestination is only a small portion. 

 

Moderate Calvinism

A belief that there are no conditions for God to select who He wants to save (unconditional election), however moderate Calvinists add that faith in God is also necessary. The Gospel message can be heard and accepted, since the Holy Spirit can and does change people’s hearts

 

Extreme Calvinism

Also, no conditions are required for God to select who is saved, He has total and complete sovereignty; people have no influence on the selection, their belief in Jesus will occur. Faith is a gift for those elected only.

 

Hyper Calvinism

Complete unconditional election, in this case there is no requirement for one to believe in Jesus. Hyper Calvinists also believe that God chooses who will go to heaven and who will go to hell (double-predestination).

 

Moderate or Classical Arminianism

Essentially reflecting the Arminianism noted above, moderate Arminianism teaches that God elects on the basis of His eternal and unchangeable purpose, that Jesus died for all people and that by faith one can choose to be saved (conditional election).

 

Wesleyan Arminianism

Let me introduce you to the Wesley family, Samuel Wesley (1662-1735) was an Anglican cleric and poet, who had two sons, John Wesley (1703-1791) and Charles Wesley (1707-1788) who were co-founders of Methodism (Methodist), along with George Whitefield (1714-1770). John Wesley is often touted as the greatest advocate for Arminianism as he completely rejected all aspects of Calvinism. While the differences of Wesleyan Arminianism primarily involve atonement, apostasy and Christian perfection, his doctrine of election includes the concept of corporate election. Methodists believe this to be in alignment with early, first-century teachings known by some as Covenant Theology (God’s chosen people are now the corporate body of Christ, making the church a “spiritual Israel.”) Essentially by being a “member” of the appropriate church, you are chosen.

 

Extreme Arminianism

Often referred to as, “Free Will Theism” or the “Openness of God,” this viewpoint states that God’s foreknowledge of human thoughts and actions are limited, since mankind’s free actions are based on free will, therefore God cannot know with certainty these things beforehand. Making the future unknowable and not immutable (unchanging over time). In this view, God does not offer any form of predestination for individuals, but instead points out that election is corporate, which provides a predetermined way for people to be saved, but the choice is fully theirs to be saved or not. Here again predestination can be viewed to include foreknowledge. 

 

Middle Ground?

There are several theologians that have offered a balanced viewpoint regarding predestination and election. They believe that both the God’s sovereignty viewpoint and the free-will viewpoint can be correct simultaneously. Since God alone knows all things (and in this understanding of “all,” that means all, not to be limited in any way), which means He knew every detail about every person’s life long before life on earth began. That also means that God has always known precisely what is going to happen before it happens (the foundation of prophecy). This position provides a balanced perspective between God and man, therefore, there does not need to be a contradiction (Calvinism versus Arminianism). 

One of the 144,000?

In the book of Revelation there is a list of people that number in total 144,000. Many so-called Christian and religious groups have bantered this number around for many years. Since Revelation is mostly about what will happen in the end-times, it should not surprise us to see that it has been widely (and in some cases, wildly) interpreted. The key to understanding the book of Revelation is to begin with a thorough comprehension of the Old Testament. Only then can the book be interpreted correctly. In chapter seven the apostle John was watching something beyond words and then he heard an angel giving instructions to four other angels to wait on destruction until the servants of God living on earth were sealed by God. John heard that the number of these servants was 144,000. Many readers stop there and, in error, interpret these sealed-servants of God as being the total number of individuals to receive salvation; they immediately want to become one of them. However, undoubtedly in the same breath, the angel continues to state that these people were from the tribes of the sons of Israel (see Revelation 7:4) and then proceeds to delineate the number of representatives from each tribe. These are Jews that came to accept Jesus as their Messiah, and God is going to protect them from the destruction that will soon take place on earth. 

 

It is sad that many scholars, church leaders, and believers have embraced a concept that may be one of most misleading and damaging theological premises, that the blessings and promises that were promised to the Hebrews (also known as the sons of Israel, Israelites, or simply today, the Jews) have been forfeited by them and transferred to the church (New Testament believers). This erroneous concept is known as “Replacement Theology.” The basis of this idea is that the Jews rejected Jesus and as a result they are no longer recipients of God’s promises (this is an over simplification but you see the point). This concept is not Biblical. Jesus said it clearly that He was not going to permanently turn away from Israel (see Matthew 23:37-38), and the apostle Paul wrote extensively on this subject in chapters 9-11 of the book of Romans. Jesus did fulfill the Mosaic Covenant (the name scholars call the conditional covenant given to Moses on Mt. Sinai, see Jeremiah 31:31-40) but there are other covenants, such as the one given to Abraham that was later reiterated to Isaac and Jacob, known as the Abrahamic Covenant (see Genesis 12:1-3; 13:14-17; 15:1-21; 17:1-8; 26:2-5; 28:1-4, 12-15); since it is an eternal and unconditional promise, it is still “in play” today. 

 

This “Replacement Theology” may be one of the greatest lies Satan ever devised. God promised many things to these people through several unconditional covenants. If His promises to the Israelites are indeed broken, what prevents Him from breaking His promise to us granting us salvation? This is dangerous territory and simply bad theology. Remember the term “elect” also applies to the Israelites. Does that mean that they do not need a Messiah? No! All human beings sin, and the only way to the Father (salvation) is through His Son, Jesus (see John 14:6). The Israelites, too, will need to accept Jesus, just like everyone else needs to, however, God will deal with the people and the nation of Israel differently as they seek their Messiah.

 

The 144,000 are not a total number of believers, nor does it apply to non-Jewish believers. If someone says they are one of the 144,000 ask them what tribe they belong to (see Revelation 7:5-8). 

Summary

It appears that most theologians have embraced either one extreme or the other, from complete lack of free will, to possessing total free will. Those that believe that mankind cannot choose Jesus usually claim that due to God being omnipotent and omniscient; He has ultimate control over all things, and of course that is true. But aren’t we discounting God here? Okay, now I have your attention…discount? There is one huge attribute of God we often forget and that is that God is outside of the realm of time. He literally knows all things past, present, and future. To Him there is no difference (see 2 Peter 3:8); now combine that with the fact that He is all powerful. The verse I keep coming back to is the next verse in 2 Peter: “The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance.” (2 Peter 3:9, ESV) If God desires all to be saved, why would He be selective? If He is all powerful, why would there be a limit on His ability to atone for only a few? This logic is not consistent with Scripture.

Let’s consider a few points: 

1.     God desires all people to be saved (see 1 Timothy 2:4; 2 Peter 3:9)

2.     God is sovereign, yet delights in keeping His promises (see Exodus 33:19; 34:6-7; Numbers 23:19; Isaiah 46:9-10; Hebrews 6:18; 2 Peter 3:9)

3.     God is all powerful (omnipotent; see Job 42:2; Psalm 66:5-7; Isaiah 40:28; 42:5; 44:24; Jeremiah 32:27; Daniel 2:21; Colossians 1:17; Hebrews 1:3; Revelation 1:6)

4.     God is outside the realm of time (see Isaiah 57:15; Psalm 90:2-4; 2 Peter 3:8)

5.     God is all knowing (omniscient; see 1 Kings 8:39; Psalm 139; 147:5; Isaiah 46:9-10; Matthew 10:29-30; 1 John 3:20)

 

Therefore, we know that He could have created mankind with the instinct to love Him unconditionally, but He did not. God’s agape love is truly unconditional and as such, it is all penetrating, meaning it directly influences all actions and decisions in each relationship. This level of love would indeed be necessary for God to love the sinful human race, so why would He be selective? We read in Colossians that Jesus created all things through Him and for Him (see Colossians 1:16-17), and in the book of John we learn, “He came to his own, and his own people did not receive him. But to all who did receive him, who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.” (John 1:11-13, ESV) In the next chapter John reported that Jesus knew how people think, what they thought and what they will think (see John 2:23-25, see also Matthew 9:4; John 1:48; 5:42; 16:30). John also noted that Jesus knew who would betray Him from the beginning of time, "But there are some of you who do not believe.” (For Jesus knew from the beginning who those were who did not believe, and who it was who would betray him.)" (John 6:64, ESV) Could it be possible that God, knowing all things, from before time began, chose those that would love Him back, those that would receive Him? We should not discount God by acknowledging His omnipotence and omniscience and then proceed to restrict Him, especially when we try to apply earthly logic to an infinite being or think He is bound by the constraints of time. 

 

Luther was correct; we are so depraved in our thinking due to our sin, that we cannot make a righteous choice, but through the living and active Word of God (see Hebrews 4:12-13) we can come to faith (see Romans 10:17). Only through the power of God is salvation possible (see Romans 1:16; 1 Corinthians 1:18), His Word, namely the gospel message, has the power to transform. Therefore, evangelism is necessary. It is essential for all believers to keep praying for non-believers, and always be ready to give testimony of the power of the gospel message to those God has placed in your path (see Colossians 4:6; 1 Peter 3:15). The Word of God is indeed sharper than any two-edged sword, cutting through the depravity, so that we can experience true agape love. We can love Him because He first loved us (see 1 John 4:19); agape love is only available from and through God. We are indeed chosen, yet we are free to choose.

Christian Denominational Positions

Disclaimer: Each of the following are segments of doctrinal statements were copied directly from each denomination’s official website or linked reference, thereby they are subject to change. These excerpts were selected for their reference to predestination only, even though care was given to maintain context, some background perspective may have been inadvertently omitted, web site URLs have been provided in the footnotes for your own review. Please note that this is not an exhaustive list of Christians denominations, these were only selected to provide a snapshot depicting the wide variety of interpretations.

 

American Baptist

Excerpt: From the beginning Baptists exercised their freedom in choosing to embrace either a strict (predestinarian) Calvinism or Arminianism, which held free will as the fundamental determinant of salvation.  General (Arminian) and Particular (Calvinistic) Baptists were among the first distinct groups formed within the Baptist faith.  Calvinism tended to characterize Baptist theology until the late 18th century, when enthusiasm developed for evangelism and overseas missionary work.  By and large modern Baptists are motivated by an Arminian theology that stresses free will, and have emphasized evangelism and discipleship.^[9] 

 

Anglican/Episcopalian 

Excerpt: Article 17 of the Articles of Religion (finalized in 1801) Predestination to Life is the everlasting purpose of God, whereby (before the foundations of the world were laid) he hath constantly decreed by his counsel secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore, they which be endued with so excellent a benefit of God, be called according to God's purpose by his Spirit working in due season: they through Grace obey the calling: they be justified freely: they be made sons of God by adoption: they be made like the image of his only-begotten Son Jesus Christ: they walk religiously in good works, and at length, by God's mercy, they attain to everlasting felicity.^[10]

 

Assemblies of God

Excerpt: The Assemblies of God leans toward Arminianism, though it accepts scriptural truth found in both positions. We agree with the Calvinist emphasis on God's sovereignty or supreme power and authority. But we also firmly believe the Arminian emphasis on mankind's free will and responsibility for his actions and choices. We believe the Bible teaches both truths.^[11]

 

Calvary Chapel

Excerpt: We believe that God chose the believer before the foundation of the world (Ephesians 1:4-6), and based on His foreknowledge, has predestined the believer to be conformed to the image of His Son (Romans 8:29-30). We believe that God offers salvation to all who will call on His name. Romans 10:13 says, "For whosoever shall call on the name of the Lord shall be saved." We also believe that God calls to Himself those who will believe in His Son, Jesus Christ (I Corinthians 1:9). However, the Bible also teaches that an invitation (or call) is given to all, but that only a few will accept it. We see this balance throughout scripture. Revelation 22:17 states, "And whosoever will, let him take the water of life freely." I Peter 1:2 tells us we are, "elect according to the foreknowledge of God, the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ." Matthew 22:14 says, "For many are called, but few are chosen (elected)." God clearly does choose, but man must also accept God's invitation to salvation.^[12]

 

Eastern Orthodox/Orthodox Catholic Church/Greek Orthodox

Excerpt: Let us sum up the main points. The work of salvation belongs entirely to God. It is God through Christ and the Holy Spirit, who has the divine power to rescue us from the forces of sickness, evil, sin, death, and the devil. It is God through Christ and the Holy Spirit who alone provides justification, forgiveness, and new life to sinners who come to Him with faith. And God provides salvation as a most amazing and unceasing gift to all sincere seekers.^[13]

 

Evangelical Friends/Quaker

Excerpt: We believe that original sin, total depravity, predestination, limited atonement, irresistible grace, and eternal security are false doctrines. We believe that only first-hand preaching counts. We believe the bible, as interpreted by the Holy Spirit, to be the only proper outward judge of controversies among Christians. We believe that anything anyone may do while claiming to be led by the Spirit, which is contrary to the Scriptures, may be considered false.^[14]

 

Evangelical Lutheran Church of America

Excerpt: [31] Yet Luther is clear that by no means all people receive salvation, even when the saving will of God as revealed in the gospel is preached to them. For some people the preaching of the gospel merely hardens their hearts and makes them detest God all the more. Luther's doctrine of God's predestination seems to contradict the mercy of the revealed God. Luther writes, "God's eternal predestination-out of which originally proceeds who shall believe or not, who can or cannot get rid of sin-in order that our salvation may be taken entirely out of our hands and put in the hand of God alone."52 The God who damns so many is not the revealed God of the gospel, but "the hidden and awful will of God"53 who "purposely abandons some to perish."54 God has revealed Godself in God's word, but God is greater than God's word. Luther writes, "God does many things that he does not disclose to us in his word; he also wills many things which he does not disclose himself as willing in his word. Thus he does not will the death of a sinner according to his word; but he wills it according to that inscrutablewill of his."55 In so far as God does not reveal Godself in God's word God remains incomprehensible. God's supreme attribute is God's freedom. Luther is clear that God is not bound by the revealed gospel when he writes: " . . . God has not bound himself by his word, but has kept himself free over all things."56 But, if this is the case, how can Luther be assured that God will necessarily keep God's revealed promises? It is here that the true believer has no recourse but must blindly have faith in God. God does not have to keep God's promises, but God will keep God's promises. This is at the heart of Luther's pure doctrine of faith.^[15]

 

Lutheran Church Missouri Synod

Excerpt: Of the Election of Grace [Adopted 1932] 37. But as earnestly as we maintain that there is an election of grace, or a predestination to salvation, so decidedly do we teach, on the other hand, that there is no election of wrath, or predestination to damnation. Scripture plainly reveals the truth that the love of God for the world of lost sinners is universal, that is, that it embraces all men without exception, that Christ has fully reconciled all men unto God, and that God earnestly desires to bring all men to faith, to preserve them therein, and thus to save them, as Scripture testifies, 1 Tim. 2:4: "God will have all men to be saved and to come to the knowledge of the truth." No man is lost because God has predestined him to eternal damnation. — Eternal election is a cause why the elect are brought to faith in time, Acts 13:48; but election is not a cause why men remain unbelievers when they hear the Word of God. The reason assigned by Scripture for this sad fact is that these men judge themselves unworthy of everlasting life, putting the Word of God from them and obstinately resisting the Holy Ghost, whose earnest will it is to bring also them to repentance and faith by means of the Word, Act 13:46; 7:51; Matt. 23:37.^[16]

 

Methodists/Wesleyan

Excerpt: Articles of Religion Article VIII — Of Free Will The condition of man after the fall of Adam is such that he cannot turn and prepare himself, by his own natural strength and works, to faith, and calling upon God; wherefore we have no power to do good works, pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that good will.^[17]

 

Also in their FAQ was a related article regarding the question of once saved always saved, here is an excerpt of that article:

 

John Wesley particularly identified his understanding of salvation with the theology and writings of the seventeenth century Dutch theologian, Jacob Arminius, against whose teaching the Synod of Dort was called and its Canons (the TULIP principles described above) were articulated. While Arminius was Reformed, he was far more convinced by the mainstream Roman Catholic theology which spoke of human free will and limited human cooperation in salvation, dissenting strongly from what was already becoming and later would become the standard of Reformed theology in his country.^[18]

 

Reformed/Presbyterian

Excerpt: Calvin defines predestination as “God’s eternal decree, by which he compacted with himself what he willed to become of each [person]. For … eternal life is foreordained for some, eternal damnation for others.” So predestination is an act of God’s will through which God elects or chooses those whom God calls to faith and thus to eternal life, and through which God chooses those who will not receive faith. Other theologians have seen in predestination only a positive calling to eternal life. Still others have seen it as God’s foreknowledge of who would choose faith.^[19]

Roman Catholic 

Excerpt: From the Catechism of the Catholic Church; Part One; Section Two; Chapter Two; Article 4; Paragraph 2. Jesus Died Crucified; II. Christ’s Redemptive Death in God’s Plan of Salvation.  Under the heading: "Jesus handed over according to the definite plan of God" (600) To God, all moments of time are present in their immediacy. When therefore he establishes his eternal plan of "predestination", he includes in it each person's free response to his grace: "In this city, in fact, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, gathered together against your holy servant Jesus, whom you anointed, to do whatever your hand and your plan had predestined to take place." For the sake of accomplishing his plan of salvation, God permitted the acts that flowed from their blindness.^[20]

 

Several non-official Catholic websites had articles on the subject of predestination, here are excerpts from two.

 

Excerpt: From the Catholic Answers website. For Catholics, when God "establishes his eternal plan of ‘predestination,’ he includes in it each person’s free response to his grace" (CCC 600). Thus, anyone who is finally saved will have been predestined by God because it was God’s predestined plan and God’s grace that went before him and enabled him to be saved.

 

However, this does not mean that God has predestined anyone for hell. Indeed, the Bible cannot be any plainer than to say God is, "not wishing that any should perish, but that all should reach repentance" (2 Pt 3:9). God wills all to be saved. To be damned, a person must willfully reject God’s "predestined plan" for his salvation (cf. CCC 2037): simple enough.^[21]

 

Excerpt: From New Advent Catholic Encyclopedia. Predestinarianism is a heresy not unfrequently met with in the course of the centuries which reduces the eternal salvation of the elect as well as the eternal damnation of the reprobate to one cause alone, namely to the sovereign will of God, and thereby excludes the free co-operation of man as a secondary factor in bringing about a happy or unhappy future in the life to come.^[22]

 

Southern Baptist

Excerpt: The Baptist Faith and Message (2000) Article IV. Salvation involves the redemption of the whole man, and is offered freely to all who accept Jesus Christ as Lord and Saviour, who by His own blood obtained eternal redemption for the believer. In its broadest sense salvation includes regeneration, justification, sanctification, and glorification. There is no salvation apart from personal faith in Jesus Christ as Lord.^[23]

Location of Related Words in Scripture

As discussed previously, it is important to closely examine each verse regarding selection, election, foreknowledge, calling, and all other words regarding the concept of predestination. In the Word Study and Commentary section above we briefly examined each of the New Testament verses that contained the identified related Greek words, if you desire to examine on your own these words and/or the Old Testament Hebrew words, the following is a listing of each location where these words appear in the Bible for your own investigation. It is always my goal to bring people to the Word, as it is the only source of truth and path to knowing Him, take time and savor the Savior!

 

Greek:

Proorizō: Acts 4:28; Romans 8:29, 30; 1 Corinthians 2:7; Ephesians 1:5, 11

 

Proginōskō: Acts 26:5; Romans 8:29; 11:2; 1 Peter 1:20; 2 Peter 3:17 

 

Prognōsis: Acts 2:23; 1 Peter 1:2

 

Protithēmi: Romans 1:13; 3:25; Ephesians 1:9

 

Prothesis: Matthew 12:4; Mark 2:26; Luke 6:4; Acts 11:23; 27:13; Romans 8:28; 9:11; Ephesians 1:11; 3:11; 2 Timothy 1:9; 3:10; Hebrews 9:2

 

Proetoimazō: Romans 9:23; Ephesians 2:10

 

Eklegō (Eklegōmai): Mark 13:20; Luke 6:13; 9:35; 10:42; 14:7; John 6:70; 13:18; 15:16 (2X), 19; Acts 1:2, 24; 6:5; 13:17; 15:7, 22, 25; 1 Corinthians 1:27 (2X), 28; Ephesians 1:4; James 2:5

 

Eklektos: Matthew 20:16; 22:14; 24:22, 24, 31; Mark 13:20, 22, 27; Luke 18:7; 23:35; John 1:34; Romans 8:33; 16:13; Colossians 3:12; 1 Timothy 5:21; 1 Timothy 2:10; Titus 1:1; 1 Peter 1:1; 2:4, 6, 9; 2 John 1, 13; Revelation 17:14

 

Eklogē: Acts 9:15; Romans 9:11; 11:5, 7, 28; 1 Thessalonians 1:4; 2 Peter 1:10

 

Haireō (Haireomai): Philippians 1:22; 2 Thessalonians 2:13; Hebrews 11:25

 

Klēsis: Romans 11:29; 1 Corinthians 1:26; 7:20; Ephesians 1:18; 4:1. 4; Philippians 3:14; 2 Thessalonians 1:11; 2 Timothy 1:9; Hebrews 3:1; 2 Peter 2:10

 

Klētos: Matthew 20:16; 22:14; Romans 1:1, 6, 7; 8:28; 1 Corinthians 1:1, 2, 24; Jude 1; Revelation 17:4

 

Kaleō: Matthew 1:21, 23, 25; 2:7, 15, 23; 4:21; 5:9, 19 (2X); 9:13; 20:8; 21:13; 22:3 (2X), 4, 8, 9, 43, 45; 23:7, 8, 9, 10; 25:14; 27:8; Mark 1:20; 2:17; 3:31; 11:17; Luke 1:13, 31, 32, 35, 36, 59, 60, 61, 62, 76; 2:4, 21 (2X), 23; 5:32; 6:15, 46; 7:11, 39; 8:2; 9:10; 10:39; 14:7, 8 (2X), 9, 10 (2X), 12, 13, 16, 17, 24; 15:19, 21; 19:2, 13, 29, 20:44; 21:37; 22:3, 25; 23:33; John 1:42; 2:2: Acts 1:12, 19, 23; 3:11; 4:18; 7:58; 8:10; 9:11; 10:1; 13:1; 14:12; 15:22, 37; 24:2; 27:8, 14, 16; 28:1; Romans 4:17; 8:30 (2X); 9:7, 11, 24, 25, 26; 1 Corinthians 1:9; 7:15, 17, 18 (2X), 20, 21, 22 (2X), 24; 10:27; 15:9; Galatians 1:6, 15; 5:8, 13; Ephesians 4:1, 4; Colossians 3:15; 1 Thessalonians 2:12; 4:7; 5:24; 2 Thessalonians 2:14; 1 Timothy 6:12; 2 Timothy 1:9; Hebrews 2:11; 3:13; 5:4; 9:15; 11:8, 18; James 2:23; 1 Peter 1:15; 2:9, 21; 3:6, 9; 5:10; 2 Peter 1:3; 1 John 3:1; Revelation 1:9; 11:8; 12:9; 16:16; 19:9, 11, 13

 

Epikaleō: Matthew 10:25; Acts 1:23; 2:21; 4:36; 7:59; 9:14, 21; 10:5, 18, 32; 11:32; 12:12, 25; 15:17; 22:16; 25:11, 12, 21, 25; 26:32; 28:19; Romans 10:12, 13, 14; 1 Corinthians 1:2; 2 Corinthians 1:23; 2 Timothy 2:22; Hebrews 11:16; James 2:7; 1 Peter 1:17. 

 

Hebrew:

Bāhiyr: 2 Samuel 21:6; 1 Chronicles 16:13; Psalm 89:3; 105:6, 43; 106:5, 23; Isaiah 42:1; 43:20; 45:4; 65:9, 15, 22

 

Bāhar: Genesis 6:2; 13:11; Exodus 14:7; 17:9; 18:25; Numbers 16:5, 7; 17:5; Deuteronomy 4:37; 7:6, 7; 10:15; 12:5, 11, 14, 18, 21, 26; 14:2, 23, 24, 25; 15:20; 16:2, 6, 7, 11, 15, 16; ; 17:8, 10, 15; 18:5, 6; 21:5; 23:16; 26:2; 30:19; 31:11; Joshua 8:3; 9:27; 24:15, 22; Judges 5:8; 10:14; 20:15, 16, 34; 1 Samuel 2:28; 8:18; 10:24; 12:13; 13:2; 16:8, 9, 10; 17:40; 24:2; 26:2; 2 Samuel 6:1, 21; 10:9 (2X); 15:15; 16:18; 17:1; 19:38; 24:12; 1 Kings 3:8; 8:16 (2X), 44, 48; 11:13, 32, 34, 36, 12:21; 14:21; 18:23, 25; 2 Kings 21:7; 23:27; 1 Chronicles 15:2; 19:10 (2X); 21:10; 28:4 (2X), 5, 6, 10; 29:1; 2 Chronicles 6:5 (2X), 6:6 (2X), 34, 38; 7:12, 16; 11:1; 12:13; 13:3 (2X), 17; 25:5; 29:11; 33:7; Nehemiah 1:9; 9:7; Job 7:15; 9:14; 15:5; 29:25; 34:4, 33; 36:21; Psalm 25:12; 33:12; 47:4; 65:4; 78:67, 68, 70; 84:10; 89:19; 105:26; 119:30, 173; 132:13; 135:4; Proverbs 1:29; 3:31; 8:10, 19; 10:20; 16:16; 21:3; 22:1; Song of Solomon 5:15; Isaiah 1:29; 7:15, 16; 14:1; 40:20; 41:8, 9, 24; 43:10; 44:1, 2; 48:10; 49:7; 56:4; 58:5, 6; 65:12; 66:3, 4 (2X); Jeremiah 8:3; 33:24; 49:19; 50:44; Ezekiel 20:5; Haggai 2:23; Zechariah 1:17; 2:12; 3:2

 

Yā’as: Exodus 18:19; Numbers 24:14; 2 Samuel 16:23; 17:7, 11, 15 (2X), 21; 1 Kings 1:12; 12:6 (2X), 8 (2X), 9, 13, 28; 2 Kings 6:8; 1 Chronicles 13:1; 2 Chronicles 10:6 (2X), 8 (2X), 9; 20:21; 25:16, 17; 30:2, 23; 32:3; Nehemiah 6:7; Job 26:3; Psalm 16:7; 32:8; 62:4; 71:10; 83:3, 5; Proverbs 13:10; Isaiah 7:5; 14:24, 26, 27; 19:12, 17; 23:8, 9; 32:7, 8; 40:14; 45:21; Jeremiah 38:15; 49:20; 49:30; 50:45; Ezekiel 11:2; Micah 6:5; Habakkuk 2:10

 

Yāsar: Genesis 2:7, 8, 19; 2 Kings 19:25; Psalm 33:15; 74:17; 94:9, 20; 95:5; 104:26; 139:16; Isaiah 22:11; 27:11; 37:26; 43:1, 7, 10, 21; 44:2, 9, 10, 12, 21, 24; 45:7, 9 (2X), 11, 18 (2X); 46:11; 49:5; 54:17; 64:8; Jeremiah 1:5; 10:16; 18:11; 33:2; 51:19; Amos 4:13; 7:1; Habakkuk 2:18 (2X); Zechariah 12:1

 

Yāda: Genesis 3:5 (2X), 7, 22; 4:1, 9, 17, 25; 8:11; 9:24; 12:11; 15:8, 13 (2X); 18:19, 21; 19:5, 8, 33, 35; 20:6, 7; 21:26; 22:12; 24:14, 16, 21; 25:27; 27:2; 28:16; 29:5 (2X); 30:26, 29; 31:6, 32; 33:13; 38:9, 16, 26; 39:6, 8; 41:21, 31, 39; 42:23, 33; 42:34; 43:7 (2X), 22; 44:15, 27; 45:1; 47:6; 48:19 (2X); Exodus 1:8; 2:4, 14, 25; 3:7, 19, 4:14, 5:2; 6:3, 7; 7:5, 17; 8:10, 22; 9:14, 29, 30; 10:2, 7, 26; 11:7; 14:4, 18; 16:6, 12, 15; 18:11, 16, 20; 21:36; 23:9; 29:46; 31:13; 32:1, 22, 23; 33:5, 12 (2X), 13 (2X), 16, 17; 34:29; 36:1; Leviticus 4:14, 23, 28; 5:1, 3, 4, 17, 18; 23:43; Numbers 10:31; 11:16; 12:6; 14:31, 34; 16:5, 28, 30; 20:14; 22:6, 19, 34; 24:16; 31:17, 18, 35; 32:23; Deuteronomy 1:13, 15, 39; 2:7; 3:19; 4:9, 35, 39; 7:9, 15; 8:2, 3 (3X), 5, 16; 9:2, 3, 6, 24; 11:2 (2X), 28; 13:2, 3, 6, 13; 18:21; 20:20; 21:1; 22:2; 28:33, 36, 64; 29:4, 6, 16, 26; 31:13, 21, 27, 29; 32:17; 33:9; 34:6, 10; Joshua 2:4, 5, 9; 3:4, 7, 10; 4:22, 24; 8:14; 14:6; 22:22 (2X), 31; 23:13 (2X), 14; 24:31; Judges 2:10; 3:1, 2 (2X), 4; 6:37; 8:16; 11:39; 13:16, 21; 14:4; 15:11; 16:9, 20; 17:13; 18:14 (2X); 19:22, 25; 20:34; 21:11, 12; Ruth 2:1, 11; 3:3, 4, 11, 14, 18; 4:4; 1 Samuel 1:19; 2:12; 3:7, 13, 20; 4:6; 6:2, 3, 9; 10:8, 11; 12:17; 14:3, 12, 38; 16:3, 16, 18; 17:28, 46, 47, 55; 18:28; 20:3 (3X), 7, 9 (2X), 30, 33, 39 (2X); 21:2 (2X); 22:3, 6, 15, 17, 22; 23:9, 17, 22, 23; 24:11, 20; 25:11, 17; 26:4, 12; 8:1 (2X), 2, 9, 14, 15; 29:9; 2 Samuel 1:5, 10; 2:26; 3:25 (3X), 26, 37, 38; 5:12; 7:20, 21; 11:16, 20; 12:22; 14:1, 20, 22; 15:11; 17:8, 10, 19; 18:29; 19:6, 20, 22, 35, 44; 24:2, 13; 1 Kings 1:4, 11, 18, 27; 2:5, 9, 15, 32, 37 (2X), 42 (2X), 44 (2X); 3:7; 5:3, 6 (2X); 5:6; 8:38, 39 (2X), 43 (2X), 60; 9:27; 14:2; 17:24; 18:12, 36, 37; 20:7, 13, 22, 28; 22:3; 2 Kings 2:3 (2X), 5 (2X); 4:1, 9, 39; 5:7, 8, 15; 7:12; 8:12; 9:11; 10:10, 11; 17:26 (2X); 19:19, 27; 1 Chronicles 12:32 (2X); 14:2; 16:8; 17:18, 19; 21:2; 28:9; 29:17; 2 Chronicles 2:7, 8 (2X), 12, 13, 14; 6:29, 30 (2X), 33 (2X); 8:18; 12:8; 13:5; 20:12; 23:13; 25:16; 32:13, 31; 33:13; Nehemiah 2:16; 4:11, 15; 6:16; 8:12; 9:10, 14; 10:28; 13:10; Esther 1:13 (2X); 2:11, 22, 4:1, 5, 11, 14; Job 5:24, 25, 27; 8:9; 9:2, 5, 21, 28; 10:2, 13; 11:6, 8, 11, 12:9; 13:2, 18, 23; 14:21; 15:9 (2X), 23; 18:21; 19:6, 13, 14, 25, 29; 20:4, 20; 21:19, 27; 22:13; 23:3, 5, 10; 24:1, 16; 26:3; 28:7, 13, 23; 29:16; 30:23; 31:6; 32:7, 22; 34:2, 4, 33; 35:15; 36:26; 37:5, 7, 15, 16, 19; 38:3, 4, 5, 12, 18, 21, 33; 39:1, 2; 40:7; 42:2, 3, 4, 11; Psalm 1:6; 4:3; 9:10, 16, 20; 14:4; 16:11; 18:43; 20:6; 25:4, 14; 31:7, 11; 32:5; 35:8, 11, 15; 36:10; 37:18; 39:4 (2X), 6; 40:9; 41:11; 44:21; 46:10; 48:3; 50:11; 51:3, 6; 53:4; 55:13; 56:9, 13; 67:2; 69:5, 19; 71:15; 73:11, 16, 22; 74:5, 9; 76:1; 77:14, 19; 78:3, 5, 6; 79:6, 10; 81:5; 82:5; 83:18; 87:4; 88:8, 12, 18; 89:1, 15; 90:11, 12; 91:14; 92:6; 94:11; 95:10; 98:2; 100:3; 101:4; 103:7, 14; 104:19; 105:1; 106:8; 109:27; 119:75, 79, 125, 152; 135:5; 138:6; 139:1, 2, 4, 14, 23 (2X); 140:12; 142:3; 143:8; 144:3; 145:12; 147:20; Proverbs 1:2, 23; 3:6; 4:1, 19; 5:6; 7:23; 9:9, 13, 18; 10:9; 12:10, 16; 14:7, 10, 33; 17:27; 22:19, 21; 23:35; 24:12 (2X), 22; 27:1, 23 (2X); 28:2, 22; 30:3, 4, 18; 31:23; Ecclesiastes 1:17 (3X); 2:14, 19; 3:12, 14, 21; 4:13; 5:1; 6:5, 8, 10, 12; 7:22, 25 (2X); 8:1, 5 (2X), 7, 12, 16, 17; 9:1, 5 (2X), 11, 12;; 10:14, 15; 11:2, 5 (2X), 6, 9; Song of Solomon 1:8; 6:12; Isaiah 1:3 (2X); 5:5, 19; 6:9; 7:15, 16; 8:4; 9:9; 12:4, 5; 19:12, 21 (2X); 29:11, 12 (2X), 15, 24; 33:13; 37:20, 28; 38:19; 40:13, 14, 21, 28; 41:20, 22, 23, 26; 42:16 (2X), 25; 43:10, 19; 44:8, 9, 18; 45:3, 4, 5, 6, 20; 47:8, 11 (2X), 13; 48:4, 6, 7, 8 (2X); 49:23, 26; 50:4, 7; 51:7; 52:6; 53:3; 55:5 (2X); 56:10, 11 (2X); 58:3; 59:8 (2X), 12; 60:16; 61:9; 63:16; 64:2; 66:14; Jeremiah 1:5, 6; 2:8, 19, 23; 3:13; 4:22 (2X); 5:1, 4, 5, 15; 6:15, 18, 27; 7:9; 8:7 (2X), 12; 9:3, 6, 16, 24; 10:23, 25; 11:18 (2X), 19; 12:3; 13:12 (2X); 14:18, 20; 15:14, 15 (2X); 16:13, 21 (3X); 17:4, 9, 16; 18:23; 19:4; 22:28; 24:7; 26:15 (2X); 28:9; 29:11, 23; 31:19, 34 (2X); 32:8; 33:3; 36:19; 38:24; 40:14 (2X), 15; 41:4; 42:19 (2X), 22 (2X); 44:3; 44:15, 28, 29; 48:17, 30; 50:24; Ezekiel 2:5; 5:13; 6:7, 10, 13, 14; 7:4, 9, 27; 10:20; 11:5, 10, 12; 12:15, 16, 20; 13:9, 14, 21, 23; 14:8, 23; 15:7; 16:2, 62; 17:12, 21, 24; 19:7; 20:4, 5, 9, 11, 12, 20, 26, 38, 42, 44; 21:5; 22:2, 16, 22, 26; 23:49; 24:24, 27; 25:5, 7, 11, 14, 17; 26:6; 28:19, 22, 23, 24, 26; 29:6, 9, 16, 21; 30:8, 19, 25, 26; 32:9, 15, 29; 33:33; 34:27, 30; 35:4, 9, 11, 12, 15; 36:11, 23, 32, 36, 38; 37:3, 6, 13, 14, 28; 38:14, 16, 23 (2X); 39:6, 7 (2X), 22, 23, 28; 43:11; 44:23; Dan 1:4; 2:3; 8:19; 9:25; 10:20; 11:32, 38; Hosea 2:8, 20; 5:3, 4, 9; 6:3; 7:9 (2X); 8:2, 4; 9:7; 11:3; 13:4, 5; 14:9; Joel 2:14, 27; 3:17; Amos 3:2, 10; 5:12, 16; Jonah 1:7, 10, 12; 3:9; 4:2, 11; Micah 3:1; 4:12; 6:5; Nahum 1:7; 3:17; Habakkuk 2:14; 3:2; Zephaniah 3:5; Zechariah 2:9, 11; 4:5, 9, 13; 6:15; 7:14; 11:11; 14:7; Malachi 2:4

 

Qārā: Genesis 1:5 (2X), 8, 10 (2X); 2:19 (2X), 20, 23; 3:9, 20; 4:17, 25, 26 (2X); 5:2, 3, 29; 11:9; 12:8, 18; 13:4; 16:11, 13, 14, 15; 17:5, 15, 19; 19:5, 22, 37, 38; 20:8, 9; 21:3, 12, 17, 31, 33; 22:11, 14, 15; 24:57, 58; 25:25, 26, 30; 26:9, 18 (2X), 20, 21, 22, 25, 33; 27:1, 36, 42; 28:1, 19; 29:32, 33, 34, 35; 30:6, 8, 11, 13, 18, 20, 21, 24; 31:4, 47 (2X), 48, 54; 32:2, 30; 33:17, 20; 35:7, 8, 10 (2X), 15, 18; 38:3, 4, 5, 29, 30; 39:14 (2X), 15, 18; 41:8, 14, 43, 45, 51, 52; 45:1; 46:33; 47:29; 48:6; 48:16; 49:1; 50:11; Exodus 1:18; 2:7, 8, 10, 20, 22; 3:4; 7:11; 8:8, 25; 9:27; 10:16, 24; 12:21, 31; 15:23; 16:31; 17:7, 15; 19:3, 7, 20; 24:7, 16; 31:2, 5; 33:7, 19; 34:5, 6, 15, 31; 35:30; 36:2; Leviticus 1:1; 9:1; 10:4; 13:45; 23:2, 4, 21, 37; 25:10; Numbers 11:3, 34; 12:5; 13:16, 24; 16:12; 21:3, 5, 20, 37; 24:10; 25:2; 26:9; 32:38, 41, 42; Deuteronomy 2:11, 20; 3:9 (2X), 13; 14; 4:7; 5:1; 15:2, 9; 17:19; 20:10; 24:15; 25:8, 10; 28:10; 29:2; 31:7, 11, 14; 32:3; 33:19; Joshua 4:4; 5:9; 6:6; 7:26; 8:34, 35; 9:22; 10:24; 19:47; 21:9; 22:1; 34; 23:2; 24:1, 9; Judges 1:17, 26; 2:5; 4:6; 6:24, 32; 7:3, 20; 8:1; 9:7, 54; 10:4; 12:1; 13:24; 14:15; 15:17, 18, 19; 16:18, 19, 25 (2X), 28; 18:12, 23, 29; 21:13; Ruth 1:20 (2X), 21; 4:11, 14, 17 (2X); 1 Samuel 1:20; 3:4, 5 (2X), 6 (3X), 8 (3X), 9, 10, 16; 4:21; 6:2; 7:12; 9:9, 13, 22, 24, 26; 12:17, 18; 16:3, 5, 8; 17:8; 19:7; 20:37, 38; 22:11; 23:28; 24:8; 26:14 (2X), 15; 29:6; 2 Samuel 1:7, 15, 16; 2:26; 5:9, 20; 6:2, 8; 9:2, 9; 11:13; 12:24, 25, 28; 13:17, 23; 14:33; 15:2, 11; 17:5; 18:18 (2X), 25, 26, 28; 20:16; 21:2; 22:4, 7 (2X); 1 Kings 1:9, 10, 19 (2X), 25, 26, 28, 32, 41, 49; 2:36, 42; 7:21 (2X); 8:43 (2X), 52; 9:13; 12:3, 20; 13:2, 4, 21, 32; 16:24; 17:10, 11, 20, 21; 18:3, 24 (2X), 25, 26, 27, 28; 20:7; 21:9; 21:12; 22:9, 13; 2 Kings 3:10, 13; 4:12 (2X), 15 (2X), 22, 36 (3X); 5:7, 11; 6:11; 7:10, 11; 8:1; 9:1; 10:19, 20; 11:14; 12:7; 14:7; 18:4, 18, 28; 19:14; 20:11; 22:8, 10, 16; 23:2, 16 (2X), 17; 1 Chronicles 4:9, 10; 6:65; 7:16, 23; 11:7; 13:6, 11; 14:11; 15:11; 16:8; 21:26; 22:6; 23:14; 2 Chronicles 3:17; 6:33 (2X); 7:14; 10:3; 14:11; 18:8, 12; 20:3, 26; 24:6; 32:18; 34:18, 24, 30; Ezra 2:61; 8:21; Nehemiah 5:12; 6:7; 7:63; 8:3, 8, 18; 9:3; 13:1; Esther 2:14; 3:12; 4:5; 4:11 (2X); 5:12; 6:1, 9, 11; 8:9; 9:26; Job 1:4; 5:1; 9:16; 12:4; 13:22; 14:15; 17:14; 19:16; 27:10; 42:14; Psalm 3:4; 4:1, 3; 14:4; 17:6; 18:3, 6; 20:9; 22:2; 27:7; 28:1; 30:8; 31:17; 34:6; 42:7; 49:11; 50:1, 4, 15; 53:4; 55:16; 56:9; 57:2; 61:2; 66:17; 69:3; 79:6; 80:18; 81:7; 86:3, 5, 7; 88:9; 89:26; 91:15; 99:6 (2X); 102:2; 105:1, 16; 116:2, 4, 13, 17; 118:5; 119:145, 146; 120:1; 130:1; 138:3; 141:1 (2X); 145:18 (2X); 147:4, 9; Proverbs 1:21, 24, 28; 2:3; 7:4; 8:1, 4; 9:3, 15, 18; 12:23; 16:21; 18:6; 20:6; 21:13; 24:8; Ecclesiastes 6:10; Song of Solomon 5:6; Isaiah 1:13, 26; 4:1; 6:3, 4; 7:14; 8:3, 4; 9:6; 12:4; 13:3; 14:20; 21:8, 11; 22:12, 20; 29:11, 12; 30:7; 31:4; 32:5; 34:12, 14, 16; 35:8; 36:13; 37:14; 40:2, 3, 6 (2X), 26; 41:4, 9, 25; 42:6; 43:1, 7, 22; 44:5, 7; 45:3, 4; 46:11; 47:1, 5; 48:1, 8, 12, 13, 15; 49:1; 50:2; 51:2; 54:5, 6; 55:5, 6; 56:7; 58:1, 5, 9, 12, 13; 59:4; 60:14, 18; 61:1, 2, 3, 6; 62:2, 4, 12 (2X); 63:19; 64:7; 65:1, 12, 15, 24; 66:4; Jeremiah 1:15; 2:2; 3:4, 12, 17, 19; 4:5, 20; 6:30; 7:2, 10, 11, 13, 14, 27, 30; 9:17; 10:25; 11:6, 14, 16; 12:6; 14:9; 15:16; 19:2, 6; 20:3, 8; 23:6; 25:29 (2X); 29:12, 29; 30:17; 31:6; 32:34; 33:3, 16; 34:8, 15 (3X), 17 (2X); 35:17; 36:4, 6 (2X), 9, 10, 13, 14, 15 (2X), 18, 21, 23; 42:8; 44:26; 46:17; 49:29; 51:61, 63; Lamentations 1:15, 19, 21; 2:22; 3:55, 57; 4:15; Ezekiel 8:18; 9:1,3; 10:13; 20:29; 23:23; 36:29; 38:21; 39:11; Daniel 2:2; 8:16; 9:18, 19; 10:1; Hosea 1:4, 6, 9; 2:16 (2X); 7:7, 11; 11:1, 2, 7; Joel 1:14, 19; 2:15, 32 (2X); 3:9; Amos 4:5; 5:8, 16; 7:4; 9:6; 9:12; Jonah 1:2, 6, 14; 2:2; 3:2, 4, 5, 8; Micah 3:5; 6:9; Habakkuk 2:2; Zephaniah 1:7; 3:9; Haggai 1:11; Zechariah 1:4, 14, 17; 3:10; 7:7, 13 (2X); 8:3; 11:7 (2X); 13:9; Malachi 1:4

Note: This is the same text that is presented in the Appendix 3 of the Everything a Christian Should Know About the Gospels.

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[1] These verse comparisons were selected from: Geisler, N. L. (2010). Chosen but free: a balanced view of God's sovereignty and free will. (pp. 132-138) Minneapolis, Minn: Bethany House.

[2] Thomas Aquinas. (n.d.). Summa theologica. (Fathers of the English Dominican Province, Trans.). London: Burns Oates & Washbourne.

[3] Luther, M. (1999). Luther’s works, vol. 25: Lectures on Romans. (J. J. Pelikan, H. C. Oswald, & H. T. Lehmann, Eds.) (Vol. 25, pp. 74–76). Saint Louis: Concordia Publishing House.

[4] Calvin, J. (1997). Institutes of the Christian religion. Bellingham, WA: Logos Bible Software.

[5] Five Articles of Remonstrance. (n.d.). Retrieved May 18, 2017, from https://en.wikipedia.org/wiki/Five_Articles_of_Remonstrance#cite_note-1

[6] The Confession of Dositheus. (n.d.). Retrieved May 18, 2017, from http://www.crivoice.org/creeddositheus.html

[7] Tappert, T. G. (Ed.). (1959). The Book of Concord the confessions of the Evangelical Lutheran Church. (pp. 623–624). Philadelphia: Mühlenberg Press.

[8] The Canons of Dort. (n.d.). Retrieved May 18, 2017, from http://artseminaries.org/wp-content/uploads/2013/10/Canons-of-Dort-with-Intro.pdf

[9] Retrieved May 18, 2017, from http://www.abc-usa.org/what_we_believe/our-history/

[10] Retrieved May 18, 2017, from http://anglicansonline.org/basics/thirty-nine_articles.html

[11] Retrieved May 18, 2017, from http://ag.org/top/Beliefs/topics/gendoct_09_security.cfm

[12] Retrieved May 18, 2017, from http://otgateway.com/articles/calvinismarminianismandth.pdf

[13] Retrieved May 18, 2017, from https://www.goarch.org/en/-/how-are-we-saved-

[14] Retrieved May 18, 2017, from http://onequaker.com/?page_id=299

[15] Retrieved May 18, 2017, from http://www.elca.org/JLE/Articles/898

[16] Retrieved May 18, 2017, from http://www.lcms.org/Document.fdoc?src=lcm&id=755

[17] Retrieved May 18, 2017, from http://www.umc.org/what-we-believe/the-articles-of-religion-of-the-methodist-church

[18] Retrieved May 18, 2017, from http://www.umc.org/what-we-believe/do-united-methodists-believe-once-saved-always-saved

[19] Retrieved May 18, 2017, from http://www.presbyterianmission.org/what-we-believe/predestination/

[20] Retrieved May 18, 2017, from http://www.vatican.va/archive/ccc_css/archive/catechism/p122a4p2.htm

[21] Retrieved May 18, 2017, from https://www.catholic.com/magazine/print-edition/predestined-for-freedom

[22] Retrieved May 18, 2017, from http://www.newadvent.org/cathen/12376b.htm

[23] Retrieved May 18, 2017, from http://www.sbc.net/bfm2000/bfm2000.asp