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What does Scripture teach concerning election? At the outset let me remark that wherever the Bible speaks of the elect it speaks, not of God's purpose to make men different, but of the fact that they do differ — a fact not only recognised by God, but determining His conduct towards us. And further, the view Scripture sets forth of the subject is intensely practical, whereas the view too commonly taken of the doctrine has made it one of pure speculation and of no practical value at all. Now, that a doctrine of election should be found in the Scriptures ought to present no difficulty, ought to surprise no one, for the simple reason that whatever the difficulties of the doctrine may be, it is confessedly founded on fact. Election in some shape or form meets us everywhere, wherever we observe the ways and doings of God. In the material world nothing can be clearer than that some objects have endowments which do not belong to others. Some attract us by their beauty of form, their fragrance, and so forth; while others repel us as being unsightly, offensive, noxious. Is not this of the will of God? Is not this His election, that some objects shall possess what is denied to others? In the heavens one star differs from another star in glory. Among the angels there are principalities and powers, elect angels. In fact, throughout the creation of God we nowhere find uniformity or equality of endowment; everywhere we find variety. And similarly amongst men: compare the poet with the ploughman. And similarly amongst races: compare the Anglo-Saxon with the Hottentot. What gifts are lavished on the one that are denied the other! And we find no difficulty in believing that these differences are of God. We ought not to be surprised, therefore, on opening the Bible, to find in it a doctrine of election. And, as a matter of fact, the whole substance of the Bible is a series of elections made by God Himself. Noah was elected of God to be the second father of the race; Abraham to be the father of the elect people; Moses to be their legislator; Samuel to be their prophet; David to be their king; Christ to be their hope; the apostles to be His witnesses. The fact therefore meets us wherever we turn. The only question is, as to the significance of the fact, as to how we are to interpret it. Have we the key? I believe we have, and in the history of Israel I conceive God would have us understand what the Divine election means. First of all, the election of Israel was an arbitrary act of God. The ground of it was not any foreseen excellence in the people, for, as a matter of fact, this they never possessed. A more troublesome, murmuring, rebellious, disobedient, faithless people the annals of history do not know. Then, again, as to the persons elected. The election was national, not personal; of the whole body, not of the individuals. The election, moreover, was not to a blessing absolutely — certainly as regards the individuals of the race — but to the offer of one conditionally. In other words, it was not an election to final salvation; not to the enjoyment of the promised land as a possession, but only to a condition of privilege, the result of which might be the ultimate possession, but only of individual choice. The evidence of this is the simple fact that entrance into Canaan was denied to all but two: a blessing was placed within the reach of the people; whether it should be theirs or not depended on themselves. As the vocation and privilege of Israel were higher than those of other nations, so, too, were they subjected to severer discipline. A high standard of national life was set before them, and they were trained to it by a stern and exceptional process. So that their election of God implied sharp discipline. There was, further, a deep purpose in their discipline which we must not overlook, or we shall misunderstand the whole. It was this: that the blessings they were to reap as the result of their fidelity were not for themselves alone.. They were to be the instruments of blessing to mankind. The face of God shone on Israel that His way might be known on earth, His saving health to all nations. Israel mistook its vocation, wrapt itself in the cloak of exclusive privilege, and affirmed, "The temple of the Lord, the temple of the Lord, the temple of the Lord are we." If, then, we apply these principles, what shall we expect to find? We shall expect to find that the election will be of the sovereign will of God, unaffected by any foreseen conduct. The former part of this statement is denied by none: the latter part is implied in the Saviour's description of the day of judgment, in the universal declaration of the gospel that this life is a state of trial, and in such positive assertions as those of Paul, that God will render to every man according to his deeds, that God is no respecter of persons, and the like. We shall expect to find several other things. As to the persons elected, except as regards individuals called to some special work, Scripture tells us nothing. We are all sure that they are the elect of God who prove their election by the loftiness and excellence of their spiritual life, and that this is the only proof that can be given or that could be accepted as reasonable. And as to the election itself, if it is to eternal life at all, surely it is to eternal life as a present possession and experience, and not simply to something to be received in the future. But the analogy of Israel would lead us to say that the election is not to eternal life at all, but to a condition of privilege, the result of which may be the possession of a spiritual life, which links men on to the Eternal God, and is eternal life; but this only where there is choice; otherwise the election to privilege does not secure to men eternal life, as belonging to the Israelitish people did not secure entrance to the promised land. Again, if this fact be clearly apprehended, that the knowledge of God is eternal life, and that this is the life to which the elect are called — not a future so much as a present good, and this good a very lofty level of life, the privilege of aiming higher, working harder, sacrificing more, suffering more keenly than any others in the world — this will explain the fact which has often perplexed men, that the path of the noblest saints has been a path of sternest discipline. Their summons is to a nobler, loftier, more self-sacrificing life, a life of self-forgetting, absorbing, loving service to Christ, and it is as they live this life nobly and well that they make their calling and election sure.

(R. V. Pryce, M. A.)

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KJV: Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:

WEB: Therefore, brothers, be more diligent to make your calling and election sure. For if you do these things, you will never stumble.