The Elect

The Mystery of those Foreknown by God and their Role in Christ

“But in those days, after that tribulation, the sun will be darkened and the moon will not give her light, and the stars will be falling out of heaven, and the powers in the heavens shall be shaken, and then they shall be seeing the Son of Man coming in the clouds with much power and glory. And then He will send forth His messengers and He will gather His Elect [lit. ‘chosen ones’] from the four winds, from the extremity of the earth to the extremity of Heaven. Mark 13:24-27

Blessed be the God and Father of our Lord Jesus Christ, the One blessing us with every spiritual blessing among the celestials in Christ, according as He chose us in Him before the foundation of the world that we should be holy and blameless in His sight, in love designating us beforehand for the place of a son for Him, through Jesus Christ, in accord with the delight of His will . . . Ephesians 1:3-5

Peter, an apostle of Jesus Christ, to those who reside as aliens, scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, who are chosen, according to the foreknowledge of God the Father. . . to an inheritance imperishable and undefiled and will not fade away, reserved in heaven for you . . . you are a chosen race [Elect], a royal priesthood, a holy nation, a people for God’s own possession, that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light. 1 Peter 1:1-2a, 4, 2:9

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To Those Foreknown before the Foundation of the World

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Who are God’s “Chosen Ones”?

Prior to the advent of the Messiah, Jesus, it was understood throughout the known world of the middle east, that the Hebrews, then become the House of Jacob, also known as the people Israel, were chosen by God to bring His Law and message to the world, to be a light unto the nations. He had chosen them and they thus became known as ‘the chosen people.” Old Testament literature is full of references to ‘My chosen nation,’ ‘My people,’ ‘the people of My inheritance, and many such epithets indicating that they were selected and set apart by the God of all gods, Eloha Elohim. And the Mark passage above reminds us that in the gathering from the extremity of earth to the extremity of Heaven, that these special ‘chosen ones’ have lived throughout all of history. They will all be gathered as one, from all times and spaces.

This remains one of the very central topics in Christian circles today, that of God’s Chosen ones, or simply “The Elect,” from the Greek word eklektos (Strong’s 1588), meaning ‘chosen.’ But as with many of God’s very carefully chosen words (cp. Ps. 12:6), there are synonyms or alternative ‘epithets’ we must consider to round out the picture God is portraying. And of course, the good student of scripture must always examine the cognates in the verbal and adjectival forms. So we look also to ‘choose,’ and the adjective ‘chosen.’ One key synonym that we must study is hagioi, or ‘holy ones,’ and in Hebrew, chasidim, or ‘righteous ones’ and kadashim, ‘holy ones.’ Thus, we can also ask “Who are God’s ‘holy ones’?” Indeed, we will address that shortly.

First let us look to the words of the Savior to help us understand this deep notion of God’s having chosen certain men and women from the beginning. Of course, the most well-known scripture is one even quoted by non-believers:

For many are called, but few chosen <‘the Elect’>. (Matt. 22:14)

Certainly, this should help one to be mindful that the chosen, or Elect, are a small group within the larger body of believers, and not a great multitude of seekers who may claim God and Jesus Christ. This should be contemplated more seriously by modern Christians, many of whom have forgotten that while a great number have been called to Christ, He has NOT chosen them all. Listening to His words to His disciples from the gospels – in which He tells them how He chose them out of the world (John 15:16, 19) – and remembering that He did only what He saw the Father doing (cf. John 5:19), the message emerges that Christ’s choosing of the twelve as His body of disciples is a microcosm of God choosing His Holy Ones in Christ (Eph. 1:3-4). Further note that Christ reminds them that they did not choose Him but He chose them. (John 15:16)

This last point is quite significant because there is a ‘heresy’ in currency in Christian communities that tells people they must make a decision for Christ. Truly, that is a word against the cross. Christ Jesus is the Savior and He chooses whom He will. We do NOT, as one teacher has said, “choose to be chosen.”

For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. (Rom. 9:15, KJV)

What does that mean in understanding who are ‘the Elect’ and what is their purpose? The answers to those critical questions must lie with God who is the one who chose them, for it is for His purposes that He chose them, just as the Father has chosen an entire body within Christ. The emphasis must remain that we are God’s achievement, His workmanship, NOT our own. For those who receive their election, it shows they understand it is God’s grace and not their own decision. We do not choose ourselves.

For we are His handiwork, being created in Christ Jesus for good works, which God prepares beforehand that we should be going about in them. (Eph. 2:10)

When this scripture is tightly linked with the Ephesians 1 text placed at the head of this article (and continuing through 1:10), a very profound teaching speaks to us.

The ‘Elect’ were chosen within Christ before the foundation of the world, for good works which are an express part of the administration of the mystery

“. . . suitable to the fullness of the appointed times, to sum up [head up] ‘the All’ in Christ as head, things in the heavens and the things upon the earth.” (Eph. 1:10)

So, there is an administration of the ‘secret’ of Christ which is part of the secret of God’s will, according to His kind intention, to gather all things together again in Christ as the head. And of this ‘ministry of reconciliation’ Paul became a herald and chief apostle in such an administration which continues down to the completion of the appointed times of this era, or eon.

This does not exclude those who were chosen by God and have fallen asleep. It is crucial to study the mystery in Romans 9-11, to understand how the House of Israel and all the nations are gathered together in one.

From the standpoint of the Evangel they are enemies for your sake, but from the standpoint of choice [i.e. Election] they are beloved for the sake of the fathers; for the gifts and the calling of God are irrevocable. (Romans 11:28-29)

Previously (vv. 26-7), Paul had quoted Isaiah in laying out God’s Plan for deliverance from ungodliness, for all Israel. All Israel shall be saved. We continue on this theme in the next section below.

God’s ‘chosen ones’ are all those whom He foreknew in some sense which defies speculation – it is, after all, a mysterion, a ’mystery’ or ‘sacred secret’ – and calls for reflection and simple acceptance. Yet, there is a body of Elect that pertains to the administration of the Mystery of Christ for the fullness of the times, or eras of this eon, and the eons to come. Nonetheless, one cannot exclude some of those who have fallen asleep in death from participating in the administration of God’s Kingdom in the days to come, viz. as they are raised to life in the resurrection of the righteous (1 Thess. 4:15).

To sum up who ‘the Elect’ are, they are those whom God chose, from the beginning, and they are few in comparison with the many called. They are set apart for special purposes as part of the administration of God’s Plan. The book of Revelation indicates in their battle with the ten kings of the earth, as an example of their work with the Lamb, who is the King of kings and Lord of lords. They follow Him wherever He goes just as a body follows the head. But this is just one of many duties they are tasked with both in this age and in the age to come, as we lay out in greater detail below.

And so they are to Him, to the Logos, His body, to be the conduit for His will and activity in the heavens and on earth. They are Christ’s own ‘anointed’ or ‘Christed’ ones even as He is the Anointed of the Father.

They will be first fruits of those purchased from the earth (Rev. 14:4), and they will shine the radiance of the image of Christ, reflecting His glory in the likeness of God (2 Cor. 4). There is much more to be said about their nature, and their present and future work, which shall be covered in the material below. But first a bit more clarification on the Mystery of Israel as Paul has presented it in Romans, particularly since there are two bodies that have now been gathered into One (cf. Eph. 2:14-15 ff.).

In sum, the identity of God’s ‘chosen’ people gives a window into their functions (more on that later) in His Divine administration, along with a particular purpose for that choosing. As Peter addressed his first epistle to the Elect in alien residence to the east, those “chosen according to the foreknowledge of God the Father, so he delineated that identity further in chapter 2 verse 9 cited above. They are a seed, a race, a generation, with a priestly vocation and a sovereign administration over the greater humanity. And they were called out of darkness into light to proclaim the excellencies of God.

The Two Branches of the Elect in One Root (Romans 8-11)

In his epistle to the Romans, Paul lays out the contours of the Elect, as two that are made one, the Jews and people of the nations. It is a definitive set of arguments that stretch over four chapters and unveil this great Mystery of the grafting of the olive tree, and the actual nature of the Elect. Chapter eight details their destiny of being:

And we know that for those who love God all things work together for good, for those who are called according to His purpose. 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. What then shall we say to these things? If God is for us, who can be against us? He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? Who shall bring any charge against God’s elect? It is God who justifies who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us. (Romans 8:28-34)

Recognition of the Elect, then does in some measure hinge upon seeing those who conformed to the image of Christ. They are recognized by the love they have for one another (John 13:35), by the demonstration of their love for their enemies, and many more things, but particularly that they are hated by the world – even persecuted.

“If the world hates you, know that it has hated me before it hated you. 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. Remember the word that I said to you: ‘A servant is not greater than his master.’ If they persecuted me, they will also persecute you. If they kept my word, they will also keep yours. (John 15:18-20)

Yes, in all generations the ones whom God has chosen are opposed, and even persecuted. Satan is ‘the opposer’ according to the Hebrew language, ‘the adversary.’ And Satan will work through whatever vessels he can in opposing God’s chosen servants. Korah opposed Moses and claimed to be a peer and all of his compatriots claimed authority along with him, demanding to have positions reserved for the one whom God chose. And so they were carried down live to Sheol for the dead souls they were. This served as an example for all who oppose God’s Kingdom and the ordering of His administration. For this reason it is said:

Rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. (1 Samuel 15:23)

While God may tolerate this stubbornness for a time, vengeance is His and eventually judgment will be rendered. (2 Pet. 3:9)

[S]ince indeed God considers it just to repay with affliction those who afflict you, and to grant relief to you who are afflicted as well as to us, when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus. (2 Thess. 6:8)

As Paul spoke to the Thessalonians previously in terms of their “election” of God (1 Thess. 1:4), then in this passage we discern their affliction by others as well as their obedience to the gospel as signs of their election. So far then, the Elect are recognized by their love which is essentially obedience to the gospel (see our writing on this topic.)

As the Elect are also ‘glorified’ (Romans 8:30), then are they not also the object of revilers as testified by both Peter and Jude?

The Lord knows how to rescue the godly from trials, and to keep the unrighteous under punishment until the day of judgment, and especially those walking after flesh in the passion of defilement and despising authority. Bold, self-willed, they do not tremble, blaspheming glorious ones. (2 Peter 2:9-10)

Yet likewise also these dreaming ones indeed defile the flesh, and set aside authority, and blaspheme glorious ones. (Jude v.8)

As John and Paul, and others of the apostles were reviled by those false teachers who crept in to corrupt the congregations of God, this is likewise a hallmark of the Elect, both present and future. Remember: Christ prophesied that they would be hated as He was.

To address the question of the physical tribes of Israel and their election by God, and whether they had been rejected, Paul avers both the remnant according to God’s gracious election (Rom. 11:5), and those who obtained it by grace and not by works. The rest were hardened (v. 7). The question remains, what about those hardened? This Mystery is unveiled in the remainder of chapter 11.

Lest you be wise in your own sight, I do not want you to be unaware of this mystery, brothers: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in. And in this way all Israel will be saved, as it is written,

“The Deliverer will come out of Zion

He will banish ungodliness from Jacob;

And this will be my covenant with them,

when I take away their sins.”

As regards the gospel, they are enemies for your sake. But regarding election, they are beloved for the sake of the fathers. For the gifts and the calling of God are irrevocable. For just as you were at one time disobedient to God but now have received mercy because of their disobedience, so they too have now been disobedient in order that by the mercy shown to you they also may now receive mercy. For God has consigned all to disobedience, that he may have mercy on all. (Rom. 11: 25-32)

In short the Elect obtained it, both the chosen ones in Jacob as well as those foreknown among the nations, the mystery of Christ among the gentiles (Col. 1:27). Together they form one new man, which is the exquisite message in Ephesians.

For He is our peace, the One making the two one, loosing the mid-wall of the barrier, the enmity, in His flesh; abrogating the law of commandments in decrees, that He should be creating in Himself the two into one new Man, making peace; and He should be reconciling both in one body to God through the cross, killing the enmity by it. (Ephesians 2:14-16)

Although Scripture does not warrant a conclusion that there are two separate groups of Elect – those foreknown from the foundation of the world – Paul refers to two distinct populations that are part of one class or generation, one seed, the seed of Abraham (Gal. 3:16). In chapter 8 he speaks of the entire class of those whom God foreknew and predestined to be conformed to the image of His Son. Not only does he talk about God’s intercession for the holy ones, and that the Spirit pleads for the sake of Holy Ones in accord with God, but he equates these holy ones with those who love God, who are called according to His purpose. Then comes the punch line in 8:29, explaining that all whom God foreknew, He predestined to become conformed and these are the ones He called, justified, and glorified. If these chosen and called ones are justified and glorified, then Paul’s ringing rhetorical question is conclusive. “Who will bring a charge against God’s Elect?” (v.33) He reprises this question in chapter 11, when speaking of the remnant of the House of Israel. The answer is foreknown: there is no legitimate charge against the Elect because they are justified by God Himself.

The entire debate of Grace vs. works revolves around God’s choice, or Election. In Romans 11, Paul is unequivocal, laying the case that for Israel, wayward though she be, a remnant remained at that “present time” comparable to the 7000 which God pronounced to Elijah. And he goes further, stating that those who were chosen of Israel, the Elect, obtained what Israel was seeking. And as for those who were hardened, their rejection resulted – due to God’s incomparable Plan – in “the reconciliation of the world” and acceptance being “Life from the dead.”(v. 15)

Paul reveals the Mystery of Israel in terms of the redemption of the nations, showing the critical role of God’s Elect in His Plan, which is the reconciliation of all, to wit:

For in Him the entire complement was pleased to dwell, and through Him to reconcile all things into Himself, (making peace through the blood of His cross, through Him, whether the ones on earth or the ones in Heaven. (Col. 1:19-20)

It is all part of the Plan. There is no power competing with God and complicating His designs. Israel’s infidelity was as planned as Eve’s deception and Adam’s disobedience. God’s ways are truly unfathomable. Paul’s hymn is an ode to this majesty of God.

O, the depth of the riches

            of the wisdom and knowledge of God!

How unsearchable His judgments,

            and unfathomable His ways!

“Who has known the mind of the Lord?

            Or who has been His counselor?”

“Who has first given to God,

            that God should repay him?”

For from Him and through Him and to Him are all things.

            To Him be the glory forever! Amen.

Romans 11:33-36

And in all of that grand design, the Elect had their place and their calling from the beginning. Following a lengthy testimony on the Elect, those chosen “in Him before the foundation of the world” (Eph. 1:4), Paul reveals that we are God’s achievement, His workmanship with even our “good works” prepared beforehand, “that we should walk in them.” (Eph. 2:10) That is preparation down to the nano-scale, with nothing left to chance. Now that is the God of Jesus Christ – Large and in charge!!!

So, then, if the Elect obtained what Israel sought out, their inheritance, the city whose maker is God, then what of the Elect among the nations?

This is the secret administration which only Paul revealed and which the letter to the Colossians clearly explained his commission in the administration of this secret and in completing the word of God. This secret or Mystery was hidden from the past eons.

For the sake of His body, which is the ekklesia, of which I became a servant according to the stewardship of God which is granted to me for you, to make replete the word of God – the secret which has been concealed from the eons and from the generations, yet now was made manifest to His holy ones, to whom God wills to make known what are the riches of the glory of this secret among the nations, which is Christ in you, the hope of glory. (Col. 1:24b-27)

This masterful epistle, written as Paul neared the end of his life, a prisoner in Rome, is a glorious treasure in itself, bearing some of the highest testimony to Christ as the image of the invisible God, the one holding all things together by the word of His power, and sealing the Christology of the New Testament with a witness that explored a part of the Mystery of Christ that had been concealed from all past generations.

Thus it is that the exhortation to the body which opens chapter three to keep fixed on the things above, reveals the election of those who have received this faith, and what they are called to do as Elect, or chosen ones

And so as those who are chosen [elect] of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness, and patience; bearing with one another, and forgiving each other, whoever has a complaint against anyone; just as the Lord forgave you, so also should you. And beyond all these things put on love, which is the perfect bond of unity. (Colossians 3:12-14, NASB)

And this lovely invitation to those who are chosen gives us a perfect entré to contemplate the nature of the Elect which goes deep into a different nature that makes them unknown to the world. Indeed, John the apostle wrote:

See how great a love the Father has bestowed upon us; that we should be called children of God; and we are. For this reason the world does not know us, because it did not know Him. (1 John 3:1)

Such is the completely different nature of that which is a new creature (2 Cor. 5:17) that people of the world cannot know them. And so it is with the Elect.

The Nature of the Elect

Some have asked how we might recognize the Elect, the “Chosen” of God. Since they are so beloved that God will shorten the days of tribulation for their sake, they must be special. Truly, they are special because of God’s choosing them. Indeed, believers wonder what they will appear like besides being Sabbath observers and keepers of the festivals. A first-century writer and composer of certain psalms or odes, known as “The Odes of Solomon wrote this in the 23^rd ode:

Joy is of the saints and who shall put it on, but they alone?

Grace is of the Elect! And who shall receive it except those who trust in it from the beginning?

Love is of the Elect! And who shall put it on except those who have possessed it from the beginning?

Walk ye in the knowledge of the Most High without grudging, to His exultation and to the perfection of His knowledge.

(Ode 23:1-4, trans. J. Rendell Harris)

It would appear that they are known from the beginning and it is this joy and grace and love that marks them and shows cause for God’s extraordinary love for them. These invisible marks, evidenced in acts of love and compassion, are more significant to God than physical practices that are part of the historical heritage of the people of Israel.

Further, it would appear also from New Testament writings that other characteristics are much more important to God. Let’s revisit Col. 3 (just quoted above) to really embrace what Paul is disclosing about the nature of the Elect.

Put on, then, as chosen ones of God, holy and beloved, compassions of pity, kindness, humility, meekness, patience, bearing with one another and dealing graciously among yourselves if anyone should be having a complaint toward any. Just as the Lord deals graciously to you, thus also you do. And beyond all these things put on love, which is the perfect bond of unity. (Col. 3:12-14)

Perhaps this is one of the best characterizations of the chosen ones, the “Elect,” where we can see that it is the new nature that is the important dimension of being and not a system of externals to judge by. In other words, let us apply the canon, or rule, which Paul used with the congregation at Corinth:

Henceforth, we regard no one according to the flesh; even if we have known Christ according to the flesh, yet, we no longer know (him so). So that if anyone is in Christ, (he is) a new creation; the old has passed away, behold! it has become new. Yet all is out of God, the One reconciling us to Himself through Christ, and giving us the ministry of reconciliation. 2 Cor. 5:16-18

So then we will not view the Elect from the perspective of flesh – for flesh and blood avails nothing – but from the regarding of spirit. In this way we can recognize them as the new creation in Christ, those “chosen” from the very beginning.

And this underlies the understanding revealed in Ode 23, where disciples who knew Christ or at least knew His own disciples evinced a deeper understanding of this Divine Nature – as Peter himself mentioned the sharing of the “divine nature” (2 Peter 1:4) – and we hear it echo in the spiritual words of that early Christian hymn quoted above.

Other beautiful characterizations of this nature of God’s ‘holy ones’ can be seen in that 2 Peter passage just mentioned where faith and virtue are added to with true knowledge (epignosis, accurate or full knowledge of God), self-control, perseverance (endurance or constancy –Strong’s 5281), godliness, brotherly kindness, love. Peter continues:

For if these are yours and are increasing, they render you neither useless nor unfruitful in the true knowledge of our Lord Jesus Christ. . . . Therefore, brethren, be all the more diligent to make certain about His calling and choosing you; for as long as you practice these things, you will never stumble; for in this way the entrance into the eonial kingdom of our Lord and Savior Jesus Christ will be abundantly supplied to you. (2 Peter 1:8-11)

Now does it appear crystal clear that this new nature is virtually identical to Paul’s enumerated list of qualities as “fruit of the Spirit.”

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law. (Galatians 6:22-23)

Or listen to the beatitudes recorded in Matthew 5, the opening words of the Sermon on the Mount (Matt. 5:3-12). This litany of divine qualities, such as mercy, defines that new blessed nature in Christ, and what it looks like to walk in the Spirit.

This walking by the Spirit is the hallmark of “The Elect.” In fact, Paul reiterates this to the Romans (8:14) indicating that these are the Sons of God – those who are led by God’s Spirit.

And doesn’t it just seem natural that those foreknown, those created in Christ, those for whom good works were prepared would be “the first-fruits,” the brothers of whom He is the firstborn among many? Indeed, it does. This is the true spiritual seed of Israel, of whom Paul wrote to the Galatians, naming the seed of Isaac as this spiritual seed.

And so it is that in understanding the deeper spiritual identity and nature of God’s Elect, that we come to realize just why God would shorten the days of affliction or “tribulation,” for to Him they are “holy and beloved” which means that references to “the holy ones,” in Greek, hagioi, are cryptically connected with references to eklektoi, or “the Elect.” And so too we come to realize why there is NO charge to be laid against them, for God has chosen them. Once again:

Who shall lay a charge against God’s Elect? God is the one who justifies; who is the one who condemns? Romans. 8:33

This is such an important piece in examining just who are the ‘chosen ones.’ They are clearly precious and beloved to God Himself. They are not known by the world (1 John) and even by those Christians who may be too worldly to recognize the presence of Christ – for these have the Spirit of Christ (cf. Rom. 8) and thus belong to Him, they are His body! It is this beautiful nature of Christ which they share: “that you may become participants in the divine nature” (2 Pet. 1:4), that uniquely qualifies them for their role in the administration of the final part of the days, and lays out their destiny, not only for this aeon, but for the ‘aeon of the aeons.’

The Role and Destiny of the Elect

While it may appear to have arrived late for some, we have ordered this to save the best for last because the love the Father has for the Elect, and their sacred service, has everything to do with their nature He has crafted them into, their love of Him and His Christ, and their love of the truth including love for all humanity including their enemies. In fact, our writing entitled “The Mystery of God” illuminates the Elect as a very part of Him, viz. His body. So it is with the awareness that the Elect are the Christ (‘Anointed’) of Christ, the rod of iron in His hand, and the royal priesthood under His High Priesthood according to the order or manner of Melchizedek (Heb. 5:6). Of course, they have many functions as we will see below.

Looking to the work of the holy ones of the past give us insight into the present and future work of the Elect:

That which is has been already, and that which will be has already been, for God seeks what has passed by. (Eccl. 3:15)

Their work has been prepared from the founding of the world. (Eph. 2:10) And indeed they are the administration of God’s Plan, being a very part of the Mystery of God that is completed at the 7^th trumpet (Rev. 10:7) – the body and being of Christ Himself.

. . . for His body which is the Ekklesia of which I became a minister according to the administration of God, which was given to me for you, to make replete the word of God, the Mystery having been concealed from the eons and from the generations and yet now was made manifest to His holy ones to whom God wills to make known what are the riches of the glory of this Mystery in the nations which is Christ in you, the hope of glory. (Col. 2: 25-27)

In short, the Elect are a designated part of the Administration of God and are ordained to certain offices which are quite revelatory of their role in the kingdom.

We therefore need to understand the variable contours of their offices in the administration (Gk. oikonomia) of the various aeons or ages, as there is variation according to the administration of each age, in conformation with the greater rubric of reconciliation of all things to God, both the things in Heaven and the things on earth.

Past service of the Elect vis a vis the prophets, priests, and kings, including the judges; here Christ exemplified this threefold office, which becomes referenced under the rubric of ‘David.’ This will return again as Zechariah reminds us in chapter 12 that in the day in which the Lord defends the inhabitants of Jerusalem (spiritual usage), “the house of David will be like Elohim.”
From the time of Christ Jesus forward we see the administration for the completion of the ages (Eph. 1:10) with the Elect serving as “teachers, evangelists, and pastors” (Eph. 4:11-13), “for the equipping of the holy ones for the work of service, to the building up of the body of Christ . . . to the measure of the stature which belongs to the fullness of Christ.” All seen within a ministry of reconciliation.
Through the tribulation, unto the day of the Lord we see the Elect at work in battling the powers of darkness and in bearing witness to Christ, and taking captive all thoughts to the obedience of Christ (see Rev. 11, the two witnesses, and Rev. 14, following Christ wherever He goes, Rev. 17:14, overcoming the 10 kings of the earth (cf. Mark 13:27, Mt. 24:31). As we include the two witnesses in this blessed number of ‘the chosen ones,’ we can see that the work is to bear witness to Jesus, to guide the faithful into the narrow gate and faithfully await the Lord’s arrival, and to keep the commandments of God, thus showing the way, the truth, and the life. NOTE: The time is upon us. The work of the Elect from now to Christ’s return calls for deeper exposition, and a fuller treatment is in process.
The millennial kingdom will show judgment (Ezekiel 44, Revelation 20), kingship and priesthood (Ezekiel 44, Revelation 5:10, 1 Peter 2:5), as falling within the purview of the service which the Elect perform in aiding with the reconciliation of the nations to God. They will be the ‘rod of iron’ in the hand of Christ.
The post-millennial reality of the new heavens and the new earth proceed with the Heavenly Jerusalem and gates that separate the outer darkness and the “lake of fire” (lit. “a haven of fire and the divine”) for judgment, which equals the second death (not death in our physical terms) , and in this manner the Elect are instrumental in the healing of the nations, standing in the harbor of fire and divinity being of a piece with the fire and divinity itself (cf. Isa. 33:14). As the divinity they are the presence of Christ, and again they effect the reconciliation of this final order of God’s creatures (1 Cor. 15:23-26). Yet, as God is in Christ reconciling all to Himself, the Elect must be seen as the leaves of the Tree of Life (Christ) for the healing (reconciling) of the nations (Rev. 22:2)

Beginning with a sampling of the past, we look to David who is both model for ancient Israel as well as metonym for the future leadership of the ‘spiritual Israel,’ the whole house of Israel. David was recognized as the chosen and anointed of God, Elect, but also a type for a future House of David that would exemplify some of his offices:

Incline your ear and come to me.

            Listen that you may live;

And I will make an everlasting covenant with you,

            According to the faithful mercies shown to David.

Behold, I have made him a witness to the peoples,

            A leader and commander for the peoples. (Isa. 55:3-4)

This portends a work foreshadowed in David, alluded to in Zechariah and Revelation, and here ordained as witness work in terms of leading and commanding the Gentiles so they can be reconciled with God.

Once again, the Elect are tasked with the work of reconciliation, viz. gathering all things together again into the head which is Christ (see Eph. 1:10, 2 Cor. 5:18-20).

Paul, writing in his mature years in Christ, laid out for the Ephesians five principal offices from the past and present.

And he gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers, for the equipping of the holy ones for the work of service, to the building up of the body of Christ, until we attain to the unity of the faith and of the true knowledge of the Son of God, to a mature man, to the measure of the stature of the fullness of Christ. (Eph. 4:11-13)

From the days of the apostolic church until now, the Elect have continued in this meaningful role. Christ Jesus Himself prophesies about that in Matthew 24, where He not only discloses that they will be gathered together immediately after “the great tribulation,” but that even those days of affliction or tribulation will be cut short (lit. ‘lopped off’) for the sake of the Elect, that all flesh will not be lost.

Now in that context of Christ’s message, does this mean that all flesh on earth will be lost if the days are not shortened? But it is for the sake of the Elect, and they are the target of the persecution and affliction, so it makes more sense that God intends for a remnant of the Elect NOT to physically perish, but to pass into the kingdom alive, just as Paul indicates in 1 Thess. 4.

It is their part in the first resurrection that helps explain how they will figure in the administration of the close of this aeon, and in the aeon to come. But further, their role in the Affliction is important as well. They are those who can serve as the support of God’s witness just as the 7000 mentioned to Elijah were reserved by YHWH to Himself in the days of King Ahab (cp. 1 Kings 19:18). And in the final part of the days, there will be something like the 7000 (cf. Rev. 11:13), who will make replete the Mystery of God (Rev. 10:7, 11:15).

How curious that Revelation 11 takes place in Jerusalem, which is built upon seven hills, of which one is Mt. Zion. And this presents us with one of the secret words of God in connection with where the Elect, or Holy Ones, or ‘Saviors’ [moshiim] stand in judging the mountain of Esau. So where are they? Where is Mt. Zion? When thrones are placed (Ps. 122, Rev. 20:4, Dan. 7), where is all of this going on?

As Paul wrote: “Do you not know we shall judge angels how much more the things of this life?” (1 Cor. 6:3) – then we comprehend at least some of the future work of the Elect to be judgment of angels and of men. And that judgment needs to be understood more positively than a condemnation to death. Judgment for the Most High – Elyon – is all about correction, leading to reconciliation. And therefore, this work of the Holy Ones we also call Chosen, is an advanced aspect of reconciliation – ruling over enemies.

Let’s line up a few of these references to the future work of the ‘holy ones’ who are called in at least one place ‘Saviors’ [moshiim], so we can behold the picture of their service.

And saviors [moshiim] shall come up on Mt. Zion to judge the mountain of Esau, and the kingdom shall become YHWH’s. (Obadiah 21)

Now Enoch, the seventh from Adam, prophesies to these also, saying, “Behold, the Lord came among myriads of His holy ones, to make judgment against all, to expose every soul concerning all of the ungodly acts by which they are ungodly, and concerning all the hard words which ungodly sinners speak against Him. (Jude v.14-15)

WE are the true Israel of God! And it is WE who will rule the nations along with “ALL the saints” (I Thess. 3:13). Paul says, “… the saints shall judge the WORLD” (1 Cor. 6:2)

And YHWH my God [Elohim] will come and all the Holy Ones with Him. (Zech. 14:5)

And I looked and behold the Lamb was standing on Mt. Zion, and with Him one hundred and forty-four thousand, having His name and the name of His Father written on their foreheads. . . These are the ones who follow the Lamb wherever He goes. These have been purchased from among men as first fruits to God and to the Lamb. And no lie was found in their mouth; they are blameless. (Rev. 14: 1, 4b-5)

These sang a new song before the throne and before the four living creatures and before the Elders (Rev. 14:3), so where are they? Where is this Mt. Zion?

Revelation is a symbolic work because it is a vision and an unveiling of Jesus Christ, and therefore, and because they are the words of Christ, whose words are Spirit and Life (John 6:63), they are spiritual and may only be compared with spiritual realities (1Cor.2:13) – notwithstanding that some of those spiritual realities may be cast within earthly personages and events, times, and seasons, leaders and followers. In these cases the reader must use discernment from the mind of Christ even though some of it is clearly of the earth, which must be discerned by the clues in the text.

These anointed ones, or Messiahs as they are called in Obadiah, are part of the saving arm of Jesus Christ, they are His very body, His first fruits, the ones celebrated by Shavuot, the Feast of Sevens. To fail to understand their place with Him in the saving work of the Father, is to fail to understand God’s Plan of deliverance, and to misperceive what is the body of the Christ, and just how as the Father has His own Christ, or “Anointed,” so Christ too has His own Christ or anointed ones, (Obadiah 21). There in Obadiah, the word Moshiim, is in the plural, meaning “Messiahs,” or “Saviors.” It is they alone who can sing the new song before the throne (Rev. 14:3).

They will judge those who are like Esau, born a brother of Jacob, a twin no less, his nature was hairy, beastly, and very much like the majority of humanity today, both inside the church and out. These are the ones who have allowed the image of the Beast to form within them, rather than the image of Christ (Gal. 4:19), and He “hast made them to be a kingdom and priests to our God; and they will reign upon the earth.” (Rev. 5:10)

Those who do not have eyes to see this and do not love the truth enough to seek out the role of these Elect ones, or Holy Ones, can be playing with fire when they want to play fast and loose with the servants of God. Some, like sons of thunder, much like John and James, the disciples of Jesus, may deliver powerful blasts of truth and correction, but then that is the business of Christ’s servants, the judging of matters in the church.

For these anointed, as part of Christ, are like a consuming fire, and the word of God in their mouths is a flaming fire, just as the fuller passage in Obadiah reveals:

But on Mt. Zion there will be those who escape,

            And it will be called holy.

And the house of Jacob will possess their possessions.

Then the house of Jacob will be a fire,

            And the house of Joseph a flame;

But the house of Esau as stubble.

            And they will set them on fire and consume them,

            So that there will be no survivor of the house of Esau.

The Anointed Ones [Messiahs] will ascend Mt. Zion

            To judge the mountain of Esau

And the kingdom will be YHWH’s.

Obadiah 1:17-18, 21)

In summary: to judge all the ungodly sinners including angels as part of all the ungodly sinners, viz. those who were misled by the adversary, and spoke blasphemies against God and Christ (Jude 14-15), this is a significant part of the work of the Elect, as they reign upon the earth (Rev. 5:10), ruling as His “rod of iron.”

This, once again, is part of the portion of the Elect, to serve as priests, and to rule as kings, to instruct the nations in accord with the Lord’s judgment (cf. Isa. 26:9), that they might learn righteousness. All of this will be the beginning of the kingdom of God upon earth.

If we are willing to read the Hebrew directly – without flinching –in consonance with Revelation 14, we are to conclude that these ‘first fruits’ are ‘the Christs’ of Christ. Seen on Mt. Zion, they are the Lord and His anointed (cf. Ps. 2:2), His first fruits as He is first-fruits of the Father (Rev. 14). For this cause we see the Elect are also “the anointed ones.” And what comes with the anointing? Is it not the mind of Christ, and the spirit of Christ which knows all things?

And you have an anointing from the Holy One, and you know all. (1 John 2:20)

Knowing beloved brothers, your election by God; for our gospel did not come to you in word only, but also in power and in the Holy Spirit and with full conviction. (1 Thess. 1:4-5)

Are these not signs of God’s election?

And who shall speak to the Elect if not Elect ones? Peter and Paul addressed those who are chosen. And Paul confessed the centrality of their importance to God by saying:

I am enduring all things because of those who are Elect. (2 Tim. 2:10)

So it would appear ineluctable that the gathering of the Elect is accomplished by Christ and His angels which may also include Elect angels, or chosen messengers. It is an early church tradition that Mark followed Peter and recorded his teachings to put together in the form of a gospel. The Matthean version follows Mark in the main, but differs precisely in the particular where Christ’s angels gather “His Elect from the four winds, from the farthest end of earth, to the farthest end of Heaven.” (Mark 13:27) As in Matthew, it is for their sake that the days of tribulation are shortened, else no flesh would have been saved (13:20).

Now shall not God bring about justice for His Elect, who cry to Him day and night, and will He delay long over them? (Luke 18:7)

This is hypercritical because there must be fleshly life for the millennial kingdom in fulfillment of the Lord’s Prayer, viz. that the kingdom would come on earth, as in Heaven, and that His righteousness would know no end. This is in keeping with the larger Plan of God, to bring each in according to their order, and the Elect shall serve as priests and kings during the millennium in the reconciliation of many peoples to God.

In this way we can see the Elect are to build up the body of Christ and to make sure that others of their number are not misled, and that they should not fall from Grace as the foolish Galatians:

You have been severed from Christ, you who are seeking to be justified by law; you have fallen from Grace. (Gal. 5:4)

Words written in the Spirit to the seven churches in Revelation remind us to hold on to what we have. Paul counsels the Thessalonians to not be misled by the man of lawlessness. Christ Himself speaks to the disciples (Matt. 24) and tells them to see that no one misleads them.

This is a primal function of the Elect for all time, and no less so in the Great Tribulation when they must stand against the entire world to speak for persevering in the doctrine of Christ and not falling by some other twisted doctrine. (cf. 1 Tim. 1:4-5)

When required the Elect will show the love of Christ for each other in laying down their lives for their friends. They will stand for Christ which also means they stand for each other. They are the completion of the Mystery of God and the receivers of ‘the upward calling of Christ’ which is the “resurrection of the just” (John 5:28-9, Phil. 3:12).

They will not love their physical life to the end — not seeking to save it but to lose it.

And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto death. Rev. 12:11

Who are the Elect?

They will be shown to be the saints of the first resurrection, “Those who belong to Him at His coming.” (1 Cor. 15:23)

And then shall the prophetic song of Revelation be sung: And they shall reign upon the Earth. (Rev. 5)

Once again for didactic emphasis, they shall judge the sons of Israel: I will restore your judges as at the first. (Isa. 1:26)

In this the words of Paul to the Corinthians are echoed, for the judgment of matters of this world and of the affairs of the angels can be accomplished upon the earth. As Satan and his angels are cast down to earth in Revelation 12, the Elect will not need to go into space to clean up any residual chaos and disorder. God will have done it by Christ and the Host of Heaven already. The Elect with Paul and all the apostles shall correct the minds of the misled angels, and align them with the knowledge of God and His Christ.

We need not speculate of ET’s and all things Star Trek, or New Age angelic. There is ample work to be done right from earth in accord with Revelation 5 in preparation for the new heavens and the new earth, and then there is the coming down of the Holy City which shall be the ultimate expression of the City of God.

A Final Note

The Elect are, finally, the beloved anointed of Christ, God’s achievement and handiwork, created in Him to walk in the good works which God prepared beforehand. They are the fellowship of the Mystery and God’s administration to gather all things in Heaven and on earth back into Christ – the One who is by virtue of being both origin and destination of this process, Alpha and Omega. (Eph. 1:10, 3:9)

Indeed, this Word of God is the glory of God, and His Nature is one of Grace and Truth.

And the Word became flesh and dwelt among us, and we beheld His glory, glory as an only-begotten from a father, full of grace and truth. (John 1:14)

In like manner, the Elect are covered with that Grace of God and that Mercy, being of the very substance of Christ, beloved of God as Jesus is. And as the Grace of God is like dew upon the heads of His Chosen (Ps. 133:3), so are the Elect as dew of Heaven from YHWH upon the peoples.

“Then the remnant of Jacob will be among many peoples, Like dew from YHWH” (Micah 5:7)

This poetry distils the fine essence of God’s Elect, and such is the promise of His chosen ones as a blessing to all the nations – they are an expression of God’s Grace (and mercy), just like dew from Heaven.

In his salutations to Timothy and to Titus, the apostle Paul joined Grace, with Mercy, and Peace, so that it can be understood that both mercy and peace are qualitatively bound up with grace itself.

It has been proposed by not a few historians, that William Shakespeare served in some capacity with the translating council working under King James in the early 1600’s. Whether that is true or not is secondary to the more obvious depth of truth and wisdom one can find in much of Shakespeare’s writing.

Arguably, one of the most profound passages is given by Portia, who disguised as a young man, a doctor of law, delivers a stunning address to Shylock, the Jewish moneylender who demands justice in the form of a “pound of flesh” from the merchant Antonio. Portia drives home our point, which may serve as our final word in looking at the nature of God’s Elect, and how such qualities make them like unto God Himself.

The quality of mercy is not strained,

it droppeth like the gentle rain of heaven.upon the place beneath. It is twice blest:
It blesseth him that gives and him that takes.

‘Tis mightiest in the mightiest; it becomes

The thronèd monarch better than his crown.
His scepter shows the force of temporal power,
The attribute to awe and majesty
Wherein doth sit the dread and fear of kings;

But mercy is above this sceptered sway.
It is enthronèd in the hearts of kings;
It is an attribute to God Himself;
And earthly power doth then show likest God’s
When mercy seasons justice. Therefore, Jew,
Though justice be thy plea, consider this:
That in the course of justice none of us
Should see salvation. We do pray for mercy.

And that same prayer doth teach us all to render
The deeds of mercy.

Merchant of Venice, Act 4, scene1

And in this brave speech we see that the attributes of God enthroned in the hearts of kings, viz. God’s Elect, are the very expression of God’s Grace and Mercy, making them ambassadors of Peace, pleading the case of Christ for reconciliation with God. And in this wise, they are the very expression of God Himself.

For God has shut up all in disobedience, that He may show Mercy to all. (Rom. 11:32)