That’s not the scripture you quoted.
Why do you quote a scripture to validate your theory about the elect, only to discover the scripture you did quote has nothing to do with the elect.
Now you have a rabbit trail for us to follow and still no mention of the elect.
Here is an example of the
elect being mentioned.
- the elect, that they also may obtain the salvation
Therefore I endure all things for the sake of
the elect, that they also may obtain the salvation which is in Christ Jesus with eternal glory. 2 Timothy 2:10
God desires for the elect to also obtain salvation.
Do you ubderstand that the text that @
brightfame52 is talking about the elect?
Elect and chosen are used interchageably in Scripture.
Ephesians 1:4 just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him in love,
We come now to the words, “according as He bath chosen us.” The words “according as” are
kathōs (καθως) “even as, in conformity with the fact.” Vincent says: “Explaining
blessed us, in v. 3. His blessing is in conformity with the fact that He chose.” Expositors comments: “Here
kathōs (καθως) designates the ground of the ‘blessing’ and so is also the note of its grandeur. The ‘blessing’ proceeded on the divine election, and took effect in accordance with that. It has its foundation, therefore, in eternity, and is neither an incidental thing nor an afterthought of God.” “He hath chosen” is
exelexato (ἐξελεξατο), the first aorist middle of
eklegō (ἐκλεγω) “to pick out, choose,” in the middle voice where the subject of the verb acts in his own interest, “to pick or choose out for one’s self.” This is another of those important doctrinal words in Ephesians. We turn to
Biblico-Theological Lexicon of the Greek New Testament, by Hermann Cremer, which specializes in the important doctrinal and theological words of the Christian system. Cremer, in discussing the meaning and usage of this verb, makes the following points;
first, the word is used of God choosing out Israel from amongst all nations to be the channel through which He will bring salvation to all those in these other nations who will receive it. This choosing out of Israel from among the nations does not imply that those nations not chosen are rejected or refused salvation. Indeed, the salvation of Israel was for the purpose of making salvation possible to the other nations. The same usage applies in the case of individual sinners selected out from amongst mankind. These are selected for the purpose of being channels through which the knowledge of salvation might be brought to the rest of mankind, so that those who put their trust in the Lord Jesus as Saviour might be saved. This precludes the idea that those not selected are rejected or refused salvation;
second, the middle voice of the verb gives it the meaning of taking or setting apart something for one’s self, to seek or choose out something for one’s self; however, Cremer says “it is unwarranted to give special prominence either to the element of
selection from among others, or to that of
preference above
others. The main import is
appointment for a certain object or goal; third, the word is used of the act of choosing some person or thing for a definite object or calling. The middle voice in Greek represents the subject of the verb acting in his own interest or for himself. Thus, this selection of the saints in this age of grace is the act of God choosing out from among mankind, certain for Himself. These become His own, to be used for a certain purpose.
The word “elect” (a.v.) of I Peter 1:2, is the translation of the noun form of this verb
eklegō (ἐκλεγω). Here these are said to be “selected out ones, this selection being dominated by the foreordination of God the Father in the sphere of the setting apart work of the Spirit resulting in obedience and the sprinkling of the blood of Jesus Christ.” We have here three steps God takes in the salvation of a sinner. God the Father selects him out from among mankind. This selection is made in the sphere of the setting apart work of the Spirit, in which the Holy Spirit brings that sinner to the act of faith in the Lord Jesus, which faith is answered by the act of God the Son cleansing him in His precious blood. God the Father selects, God the Spirit brings to the act of faith, and God the Son cleanses the believing sinner in His precious blood. This is the same election or selection spoken of in Ephesians. In our I Peter passage, the
method God uses in saving the individual is in view. In our Ephesian text, the
result of this salvation is in view. Commenting on the words “according as He hath chosen us,” Expositors says: “What is meant, therefore, is that the blessing which God bestowed on these Ephesians was not a thing of time merely, but the issue of an election prior to their call or conversion, a blessing that came to them in accordance with a definite choice of them out of a mass of others by God for Himself.“
This selection of certain out of mankind to be channels through which God could reach the rest of mankind with the message of the gospel, was “in Him,” the pronoun referring back to the name “Christ.” The grammatical classification is locative of sphere, the translation, chosen out “in the sphere of Christ.” That is, those chosen out were chosen with the provision and limitation that this choice would be followed by the inclusion of the person thus chosen, within the sphere of the saving work of the Lord Jesus, which in turn would result in their position in Him as the Last Adam who would confer upon them righteousness and life as the first Adam by his fall brought sin and death upon the entire human race.
