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"Many Are Called But Few Are Chosen" - Matthew 22:14
“Behold, I, even I,
will utterly forget you” (Jer. 23:39) --> |
“his righteousness which he hath done shall not be remembered”-Ezek. 3:20 “shall not be mentioned” – Ezek. 18:22 “shall not be mentioned” – Ezek. 18:24 |
Many Golden Chains: The Golden Chains Throughout History The PURPOSE & INTENT for Salvation NT Intercessions & NT Repentances Called - Elect - Chosen - Foreknown "Many Are Called But Few Are Chosen" The Marriage & The Called, Chosen, and Faithful The Epistles: A Commentary, Echo, and Practical Application of the Parables of Jesus Christ A Pastor's Sermons to Make Sure Biblical Mercy |
What is the burden of God that I am trying to finally release to the reader, unhindered by heresies and doctrines of man? It is that “many are called but few are chosen” – THE VERY SAME BURDEN as Jesus Christ the Savior, the Caller, & the Chooser! The scripture solemnly sounds the alarm: à “Many” – “many” – “many” (Matt. 24:9-13) – “many” (2 Peter 2:2) – “Many are called, but few are chosen” (Matt. 22:14). Oh, how we need to hear it!
The word calling refers to the eternal, determinate election of God (God in the ways of God) in Romans 9:7-8. It is stated that “In Isaac shall thy seed be called.” This was quoted by Paul from Genesis 21:12, “In Isaac shall thy seed be called”. Those that are called, in this sense, are called by an irresistible grace, and therefore they all are perseverant to the end. If this was the only meaning of the word “called,” there would be an irreconcilable conflict with what Jesus meant in Matthew 22:14, “For many are called, but few are chosen”.
Likewise to the word called, the word chosen is used by Christ in this verse, saying – “few are chosen.” If this was the only meaning of the word chosen, there would be similar irreconcilable conflicts. Those that are called after the meaning of the word calling in Romans 9:7-8 can never fall or fail to inherit salvation, initial or final. Those that are called in the sense that Jesus spoke in Matthew 22:14 did fail to inherit salvation. Likewise, speaking in terms of the exodus generation who were bound under the prophetic oaths of the Abrahamic Covenant, they were saved by God (as documented formerly), and therefore they were "called" of God. God affirms this by the prophet Hosea in chapter 11:1, “When Israel was a child, then I loved him, and called my son out of Egypt.” This generation was called in the sense that they were initially saved, but as we studied, we found that they were not finally saved. Their calling was by promises and oaths, and yet there were “few” of the “many” called that obtained the final salvation which they were called to. Initially called is initial salvation. To fall from the final salvation is to fall from the calling in every sense, which results in a disannulment of the original Covenant-choice of God. This is the exact meaning of the word “chosen” in Matthew 22:14. Chosen is used in Matthew 22:14 in distinction from the sense of the word “calling” that Christ used as a final attainment of salvation; therefore it is an irreversible choice of God at the END. Yet, in other parts of scripture, “chosen” is used exactly as the meaning of the word “calling” in Matthew 22:14, which means that chosen is used as initial salvation rather than final salvation. This initial salvation definition can be seen in Deuteronomy 10:15 – "Only the LORD had a delight in thy fathers to love them, and He chose their seed after them, even you above all people, as it is this day,” and again, "And because He loved thy fathers, therefore He chose their seed after them, and brought thee out in His sight with His mighty power out of Egypt.” Further references can be found, but these suffice the matter for now (Deut. 7:7-8).
It is not strange that the word “chosen” refers to initial salvation instead of final salvation, like as the word “calling” refers to initial salvation in Matthew 22:14. Other like uses of the word “calling” in the NT show the NT parallel to the meaning and use of the word “chosen” in Deut. 10:15 & 7:7-8. Read carefully the following verses in context and compare them to the former verses:
The word calling refers to the eternal, determinate election of God (God in the ways of God) in Romans 9:7-8. It is stated that “In Isaac shall thy seed be called.” This was quoted by Paul from Genesis 21:12, “In Isaac shall thy seed be called”. Those that are called, in this sense, are called by an irresistible grace, and therefore they all are perseverant to the end. If this was the only meaning of the word “called,” there would be an irreconcilable conflict with what Jesus meant in Matthew 22:14, “For many are called, but few are chosen”.
Likewise to the word called, the word chosen is used by Christ in this verse, saying – “few are chosen.” If this was the only meaning of the word chosen, there would be similar irreconcilable conflicts. Those that are called after the meaning of the word calling in Romans 9:7-8 can never fall or fail to inherit salvation, initial or final. Those that are called in the sense that Jesus spoke in Matthew 22:14 did fail to inherit salvation. Likewise, speaking in terms of the exodus generation who were bound under the prophetic oaths of the Abrahamic Covenant, they were saved by God (as documented formerly), and therefore they were "called" of God. God affirms this by the prophet Hosea in chapter 11:1, “When Israel was a child, then I loved him, and called my son out of Egypt.” This generation was called in the sense that they were initially saved, but as we studied, we found that they were not finally saved. Their calling was by promises and oaths, and yet there were “few” of the “many” called that obtained the final salvation which they were called to. Initially called is initial salvation. To fall from the final salvation is to fall from the calling in every sense, which results in a disannulment of the original Covenant-choice of God. This is the exact meaning of the word “chosen” in Matthew 22:14. Chosen is used in Matthew 22:14 in distinction from the sense of the word “calling” that Christ used as a final attainment of salvation; therefore it is an irreversible choice of God at the END. Yet, in other parts of scripture, “chosen” is used exactly as the meaning of the word “calling” in Matthew 22:14, which means that chosen is used as initial salvation rather than final salvation. This initial salvation definition can be seen in Deuteronomy 10:15 – "Only the LORD had a delight in thy fathers to love them, and He chose their seed after them, even you above all people, as it is this day,” and again, "And because He loved thy fathers, therefore He chose their seed after them, and brought thee out in His sight with His mighty power out of Egypt.” Further references can be found, but these suffice the matter for now (Deut. 7:7-8).
It is not strange that the word “chosen” refers to initial salvation instead of final salvation, like as the word “calling” refers to initial salvation in Matthew 22:14. Other like uses of the word “calling” in the NT show the NT parallel to the meaning and use of the word “chosen” in Deut. 10:15 & 7:7-8. Read carefully the following verses in context and compare them to the former verses:
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"For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call." (Acts 2:39)
"Among whom are ye also the called of Jesus Christ: To all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ." (Romans 1:6-7) "For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: That no flesh should glory in His presence." (1 Corinthians 1:26-29) |
As you can see in 1 Cor. 1:26-29, like as the word “calling” refers to initial salvation, so also is the word “chosen” used as initial salvation in the NT. In 1 Peter 2:9, it is said to the New Testament Church – “Ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of Him Who hath called you out of darkness into His marvellous light” (1 Peter 2:29). Here we have the synonymous use of the words “called” and “chosen” as initial salvation, yet this verse in 1 Peter 2:29 is but a NT quotation from what happened in the OT with the Exodus generation. Why? These very same words and phrases were used to describe the calling of God to them. 1 Peter 2:9 is a quotation of Exodus 19:4-7. Look at them side by side:
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"Ye have seen what I did unto the Egyptians, and how I bare you on eagles’ wings, and brought you unto Myself. Now therefore, if ye will obey My voice indeed, and keep My covenant, then ye shall be a peculiar treasure unto Me above all people: for all the earth is Mine: And ye shall be unto Me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. And Moses came and called for the elders of the people, and laid before their faces all these words which the LORD commanded him." (Exodus 19:4-7)
"But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of Him Who hath called you out of darkness into His marvellous light." (1 Peter 2:9) |
As a further confirmation of this biblical parallel, a later prophet who understood this same concept wrote in Psalm 135:4, using the word “chosen” synonymously with the effect of a people or person becoming God’s treasure:
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“For the LORD hath chosen Jacob unto himself, and Israel for His peculiar treasure." (Ps. 135:4)
"Blessed is the nation whose God is the LORD; and the people whom He hath chosen for His own inheritance." (Ps. 33:12) |
Heretofore, what can altogether be understood is that God saves in initial salvation by the word “chosen”, having the same effect as the word “calling” used in Matthew 22:14 and elsewhere (NT & OT), and this word is used to describe a saving work of God upon a man whereby he becomes a treasure and inheritance unto God, yet these well-saved and chosen (initial salvation) saints which are in view in these scripture references, namely the Exodus generation, were not finally chosen (final salvation) by God, in the sense of the word used in Matthew 22:14.
If men were chosen in final salvation after the meaning of Christ’s words in Matthew 22:14, this could, and would only, be done because they were chosen by God in the sense of eternal predestination; this “chosen” being synonymous with eternal election and thus bearing the inevitable fruit of perseverance. Consider the comments of the renowned Richard Baxter, known by his book "The Reformed Pastor." He was writing on the mystery of falling from grace, even though the fallen man was soundly called by God unto regeneration, experienced a degree of sanctification, and then he did yet fail to persevere to the final END.
If men were chosen in final salvation after the meaning of Christ’s words in Matthew 22:14, this could, and would only, be done because they were chosen by God in the sense of eternal predestination; this “chosen” being synonymous with eternal election and thus bearing the inevitable fruit of perseverance. Consider the comments of the renowned Richard Baxter, known by his book "The Reformed Pastor." He was writing on the mystery of falling from grace, even though the fallen man was soundly called by God unto regeneration, experienced a degree of sanctification, and then he did yet fail to persevere to the final END.
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"Consider, that the doctrine of perseverance hath nothing in it to encourage security. The very controversies about it, may cause you to conclude, that a certain sin is not to be built upon a controverted doctrine. Till Augustine's time, it is hard to find any ancient writers, that clearly asserted the certain perseverance of any at all. Augustine and Prosper maintain the certain perseverance of all the elect, but deny the certain perseverance of all that are regenerated, justified, or sanctified; for they thought that more were regenerate and justified than were elect, of whom some stood (even all the elect) and the rest fell away: so that I confess, I never read one ancient father, or Christian writer, that ever maintained the certainty of the perseverance of all the justified, of many hundred, if not a thousand years after Christ." (Richard Baxter, “The Reformed Pastor”)
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If “chosen” and “calling” are both used to mean initial salvation, are they both used as final salvation? We know that Matthew 22:14 uses “chosen” to mean final salvation, but can the word “calling” be so expanded, like as the word “chosen” was? Yea, it can. Final salvation referred to by the word “chosen” is also referred to by the word “election”, hence the saying, “make your calling and election sure” (2 Peter 1:10). Election, performed by the predestinating powers of God, is motivated by an unchanging and everlasting love in God which is peculiar to His chosen human vessels. This peculiar love is so profound that it makes men, who are mere vessels of clay, the Almighty’s “peculiar treasure!” This love can be seen in the life of Jacob…
Jacob is the chief example of eternal, predestinating election, and God says of him that he was chosen in “the purpose of God according to election” (Rom. 9:11). Why was Jacob chosen? It is because God said, “Jacob have I loved” (Rom. 9:13, Mal. 1:2-3). Jacob is called of God, “Mine elect,” in Isaiah 45:4, and this is one of the few uses of this exact expression in all of scripture. Predestination is often expressed in the word “chosen”, like as in Isaiah 44:1-2 states – "Yet now hear, O Jacob my servant; and Israel, whom I have chosen: Thus saith the LORD that made thee, and formed thee from the womb, which will help thee; Fear not, O Jacob, my servant; and thou, Jesurun, whom I have chosen.” Furthermore, in both Testaments, they are declared to be synonymous, as the following two verses reveal:
Jacob is the chief example of eternal, predestinating election, and God says of him that he was chosen in “the purpose of God according to election” (Rom. 9:11). Why was Jacob chosen? It is because God said, “Jacob have I loved” (Rom. 9:13, Mal. 1:2-3). Jacob is called of God, “Mine elect,” in Isaiah 45:4, and this is one of the few uses of this exact expression in all of scripture. Predestination is often expressed in the word “chosen”, like as in Isaiah 44:1-2 states – "Yet now hear, O Jacob my servant; and Israel, whom I have chosen: Thus saith the LORD that made thee, and formed thee from the womb, which will help thee; Fear not, O Jacob, my servant; and thou, Jesurun, whom I have chosen.” Furthermore, in both Testaments, they are declared to be synonymous, as the following two verses reveal:
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“And except that the Lord had shortened those days, no flesh should be saved: but for the elect’s sake, whom He hath chosen, He hath shortened the days.” (Mark 13:20)
"Ye have not chosen Me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in My name, He may give it you. These things I command you, that ye love one another. If the world hate you, ye know that it hated Me before it hated you. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." (John 15:16-19) |
Do you remember that the words “calling” (Rom. 9:11), “election” (Rom. 9:11, 11:5, 7), “love” (Rom. 9:13), and “foreknown” (Rom. 11:2) are all used in the acropolis-argument of the apostle Paul in Romans, chapters 9-11, where Paul addresses sovereignty, salvation, and damnation in the light of "many" falling into damnation (Rom. 11:11-12, 17, 20-21) through blindness (Rom. 11:7-10, 25) and reprobation (cast away, Rom. 11:1-2, 15)? So also, Jesus preaches this burden of God in Matthew 22:14: “For many are called but few are chosen.” Even still, the word of God verifies and lifts up the sovereign expressions of God’s workings, as always, in the verses so famously coined as “The Golden Chain,” and there these words (foreknown, called, elect) are used again. Election is mentioned in the same line of reasoning in Romans 8:33, after the Golden Chain is preached in Romans 8:28-30:
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“The Golden Chain”
"And we know that all things work together for good to them that love God, to them who are the called according to His purpose. For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the firstborn among many brethren. Moreover whom He did predestinate, them He also called: and whom He called, them He also justified: and whom He justified, them He also glorified." (Romans 8:28-30) |
Like as the words “called” and “chosen” (meaning elect or loved) are divided into their different uses in Matthew 22:14, in parallel ways the word “foreknown” (known, knew, known) is used in the same way. In 'The Golden Chain”, there is another word which is yet to be introduced to my reader, and this word also serves as biblical language for election. The word is – foreknow. Those whom God did foreknow, they are the called by predestination (rather than merely initial salvation), and thus they do abide in the unbreakable chain of promises that do follow – the called, justified, and glorified. Yet Jesus is preaching another very different burden! He preaches how such a one that is called is not always glorified. For this to be possible, it would mean that, as Richard Baxter did soundly address, there is a certain perseverance of all the eternally elect, but not a certain perseverance of all that are regenerate, justified, or sanctified. It would mean that there are more persons that are regenerate and justified than are eternally elect. It would mean that all who are regenerate, who are not elect, will inevitably fall away. The elect do, on the contrary, endure the tempest and stand the test of God’s holy proving, called “The Trial of Your Faith” (1 Peter 1:7). Concerning the foreknowledge of God, or God's foreknowing, there are four uses of this word, just as there are three uses of the words “called” and “chosen”. The four senses of its use throughout scripture are, as formerly stated, initial salvation, present progressive salvation, and final salvation, and those that persevere to final salvation are predestinated to that end by an eternal, unchanging election (“chosen” or “loved”).
By “foreknowledge”, I mean the definition from that phrase in Romans 8:28-29, where God said, “for whom He did foreknow He did also predestinate.” Concerning its meaning, John Gill’s commentary precisely states it –
By “foreknowledge”, I mean the definition from that phrase in Romans 8:28-29, where God said, “for whom He did foreknow He did also predestinate.” Concerning its meaning, John Gill’s commentary precisely states it –
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“The foreknowledge of God here, does not intend His prescience of all things future; by which He foreknows and foretells things to come, and which distinguishes Him from all other gods; and is so called, not with respect to Himself, with whom all things are present, but with respect to us, and which is eternal, universal, certain, and infallible; for in this sense He foreknows all men, and if this was the meaning here, then all men would be predestinated, conformed to the image of Christ, called by grace, justified and glorified; whereas they are a special people, whom God has foreknown: nor is this foreknowledge to be understood of any provision or foresight of the good works, holiness, faith, and perseverance of men therein, upon which God predestinates them to happiness; since this would make something out of God, and not His good pleasure, the cause of predestination; which was done before, and without any consideration of good or evil, and is entirely owing to the free grace of God, and is the ground and foundation of good works, faith, holiness, and perseverance in them: but this regards the everlasting love of God to His own people, His delight in them, and approbation of them; in this sense He knew them, He foreknew them from everlasting, affectionately loved them, and took infinite delight and pleasure in them; and this is the foundation of their predestination and election, of their conformity to Christ, of their calling, justification, and glorification.”
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Therefore, as many Calvinists correctly argue, this foreknowing is not a matter of the omniscience or prescience of God, but of the predestination of God, the determination of God, the fore-election or fore-loving of God, or a knowing before, which has been consistently referential to the elective love of God toward choice vessels. “Foreknowledge” is a fore-knowing of a specially chosen and loved person, like as God said to Jeremiah – “Before I formed thee in the belly I knew thee” (Jer. 1:5). This knowing is a fore-loving, which is the origin of God’s fore-election, as God said to Jeremiah in another place – “The LORD hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee” (Jer. 31:3). In this very same way, God foreknew others. The emphasis behind God’s foreknowing of an individual is, they were cherished in love and mercy “being not yet born, neither having done any good or evil” (Rom. 9:11), and in the purpose of mercy for God’s glory, they were thereto created and formed. In this way they were “afore prepared unto glory” (Rom. 9:23).
This foreknowledge is not merely an attribute of those that are called to a special office, as Jeremiah was called to the office of a prophet (Jer. 1:5), or as Paul was called to the office of an apostle. If the words, “separated me from my mother’s womb” were only used for the foreknowledge and fore-choosing of special office holders, then this principle would only be spoken to those special persons. This phrase is expressly given to Paul’s call in Galatians 1:15-16. In full, it says, "But when it pleased God, Who separated me from my mother’s womb, and called me by His grace, To reveal His Son in me, that I might preach Him among the heathen; immediately I conferred not with flesh and blood…" (Galatians 1:15-16). You can see a reference to his salvation therein, but also it is used for the special calling of office which he had, like as it was said in Acts 22:14 where the word “chosen” is used – "And he said, The God of our fathers hath chosen thee, that thou shouldest know His will, and see that Just One, and shouldest hear the voice of His mouth" (Acts 22:14). This “chosen” is certainly referencing the special office of an apostle, one of the credentials being a personal sight of the risen Lord (1 Cor. 9:1, 15:5-8). The word “chosen” is used in the OT in similar fashions (Ps. 78:70, 2 Chron. 6:6). Yet, as the word “chosen” is not only used in reference to special office bearers, but in all the senses as formerly detailed, so “foreknowledge” works the same way.
It is written of Moses that God knew him in a special way. Twice did Moses plead for the special graces which originate from the choice title: “God knew him”, Moses saying back to God what God said of him – “I know thee by name” (Ex. 33:12, 17). Some may infer this to be referring to his special office as a prophet, but I cannot help but recognize other special graces throughout the scriptures which come from God knowing, remembering, keeping near, and looking after the account of all the names of His well-beloved. As God said of His people in Isaiah 49:15-16, “Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea, they may forget, yet will I not forget thee. Behold, I have graven thee upon the palms of my hands; thy walls are continually before Me.” Verily, God knoweth all of them “by name” that are graven upon His own hands! That is, even more intimately than a mother knows her own suckling child! God is preaching the impossibility of forgetfulness, which is the ever-presence of His helping graces, or the perseverance of His salvific mercies, which motivate the lavished outpouring of the intense devotion God has toward certain choice individuals – thus God argues that He will never forsake them (see Isa. 49:14). Aren’t these the graces of those who are elect?
God is a keeper of these names, the names of the saved, as Jesus said – “your names are written in heaven” (Luke 10:20). These that had names written in heaven were co-participants and co-inheritors of what Christ suffered for and purchased by the riches of His own life. Therefore, Jesus, becoming a saved man’s Advocate and Mediator, says of those individuals who He saves, “I will confess his name before My Father which is in heaven” (Rev. 3:5). Following the principle of foreknowledge, all these names are likewise known, written, and chosen before their birth, which also is the principle behind predestination in eternal election. If you perish, it is because you are of those “whose names were not written in the book of life from the foundation of the world” (Rev. 17:8). If you are not finally saved, at the Judgment Seat, then you are of those persons’ names which were “not found written in the book of life” (Rev. 20:15). In this sense, it is as if God does not know your name, like as the sense when God said to others, "I know you not whence ye are" (Lk. 13:27). It is to be understood by these passages that those who are found written in the Book of Life – they do partake of graces which make impossible their failure, fall, or rebellion, and these graces make sure their perseverance through horrific sufferings and trials. It is obvious that these are the promise-bound saints, saved by His supernatural graces, who can know in their lifetime that they are of those “names” “in the Book of Life” (Php. 4:3).
The foreknowing of individuals is the special and everlasting love God has for individuals outside of time, and to be created by these everlasting affections of God, then your course will be ordained for salvation, nearness to God, and His glory. So also, the very experiences of grace which draw and empower a man to salvation are also spoken of in terms of predetermination, predestination, foreordination, and like phrases which emphasize God’s plan beforehand. These are terms of eternal election which do emphasize the FOREVER of God’s good will, love, and promise to a soul. The very reason that it was preplanned by God is because of election, as the verse immediately below in Romans 9:11 states the point of planning for election to be when the humans are – “being not yet born.” It is at this time that election and elective graces are ordained, given, determined, and predestinated to be showered upon the human being which is yet to be physically created. Predestinated means – PRE- or BEFOREHAND – destinated, and thus are all the experiences of salvation: -->
This foreknowledge is not merely an attribute of those that are called to a special office, as Jeremiah was called to the office of a prophet (Jer. 1:5), or as Paul was called to the office of an apostle. If the words, “separated me from my mother’s womb” were only used for the foreknowledge and fore-choosing of special office holders, then this principle would only be spoken to those special persons. This phrase is expressly given to Paul’s call in Galatians 1:15-16. In full, it says, "But when it pleased God, Who separated me from my mother’s womb, and called me by His grace, To reveal His Son in me, that I might preach Him among the heathen; immediately I conferred not with flesh and blood…" (Galatians 1:15-16). You can see a reference to his salvation therein, but also it is used for the special calling of office which he had, like as it was said in Acts 22:14 where the word “chosen” is used – "And he said, The God of our fathers hath chosen thee, that thou shouldest know His will, and see that Just One, and shouldest hear the voice of His mouth" (Acts 22:14). This “chosen” is certainly referencing the special office of an apostle, one of the credentials being a personal sight of the risen Lord (1 Cor. 9:1, 15:5-8). The word “chosen” is used in the OT in similar fashions (Ps. 78:70, 2 Chron. 6:6). Yet, as the word “chosen” is not only used in reference to special office bearers, but in all the senses as formerly detailed, so “foreknowledge” works the same way.
It is written of Moses that God knew him in a special way. Twice did Moses plead for the special graces which originate from the choice title: “God knew him”, Moses saying back to God what God said of him – “I know thee by name” (Ex. 33:12, 17). Some may infer this to be referring to his special office as a prophet, but I cannot help but recognize other special graces throughout the scriptures which come from God knowing, remembering, keeping near, and looking after the account of all the names of His well-beloved. As God said of His people in Isaiah 49:15-16, “Can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea, they may forget, yet will I not forget thee. Behold, I have graven thee upon the palms of my hands; thy walls are continually before Me.” Verily, God knoweth all of them “by name” that are graven upon His own hands! That is, even more intimately than a mother knows her own suckling child! God is preaching the impossibility of forgetfulness, which is the ever-presence of His helping graces, or the perseverance of His salvific mercies, which motivate the lavished outpouring of the intense devotion God has toward certain choice individuals – thus God argues that He will never forsake them (see Isa. 49:14). Aren’t these the graces of those who are elect?
God is a keeper of these names, the names of the saved, as Jesus said – “your names are written in heaven” (Luke 10:20). These that had names written in heaven were co-participants and co-inheritors of what Christ suffered for and purchased by the riches of His own life. Therefore, Jesus, becoming a saved man’s Advocate and Mediator, says of those individuals who He saves, “I will confess his name before My Father which is in heaven” (Rev. 3:5). Following the principle of foreknowledge, all these names are likewise known, written, and chosen before their birth, which also is the principle behind predestination in eternal election. If you perish, it is because you are of those “whose names were not written in the book of life from the foundation of the world” (Rev. 17:8). If you are not finally saved, at the Judgment Seat, then you are of those persons’ names which were “not found written in the book of life” (Rev. 20:15). In this sense, it is as if God does not know your name, like as the sense when God said to others, "I know you not whence ye are" (Lk. 13:27). It is to be understood by these passages that those who are found written in the Book of Life – they do partake of graces which make impossible their failure, fall, or rebellion, and these graces make sure their perseverance through horrific sufferings and trials. It is obvious that these are the promise-bound saints, saved by His supernatural graces, who can know in their lifetime that they are of those “names” “in the Book of Life” (Php. 4:3).
The foreknowing of individuals is the special and everlasting love God has for individuals outside of time, and to be created by these everlasting affections of God, then your course will be ordained for salvation, nearness to God, and His glory. So also, the very experiences of grace which draw and empower a man to salvation are also spoken of in terms of predetermination, predestination, foreordination, and like phrases which emphasize God’s plan beforehand. These are terms of eternal election which do emphasize the FOREVER of God’s good will, love, and promise to a soul. The very reason that it was preplanned by God is because of election, as the verse immediately below in Romans 9:11 states the point of planning for election to be when the humans are – “being not yet born.” It is at this time that election and elective graces are ordained, given, determined, and predestinated to be showered upon the human being which is yet to be physically created. Predestinated means – PRE- or BEFOREHAND – destinated, and thus are all the experiences of salvation: -->
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Calling -->
Chosen --> Election --> Wisdom --> Righteousness --> The Book of Life --> |
“being not yet born…the purpose of God according to election… of Him that calleth” – Rom. 9:11
“which was given us in Christ Jesus before the world began” – 2 Tim. 1:9 “God hath from the beginning chosen you to salvation” – 2 Thess. 2:13 “chosen us in Him before the foundation of the world” – Eph. 1:4-5 “Elect according to the foreknowledge of God the Father” – 1 Peter 1:2 “afore prepared unto glory” – Rom. 9:23 “which God ordained before the world unto our glory” – 1 Cor. 2:7 “God hath before ordained that we should walk in them” – Eph. 2:10 “whose names were not written in The Book of Life from the foundation of the world” – Rev. 17:8 |
The astonishing, everlasting love of God is at work in salvation, and all of these citations do exclaim this clear message. Nevertheless, in perfect consistency to all other words, phrases, doctrines, and patterns, God reserves the right to do the humanly illogical and impossible – because that which is earthily incomprehensible is heavenly comprehensible. Therefore God can forget, has forgotten, and threatens to forget your name, erase your name, and know you no more. In Revelation 3:5, God speaks of sin as obstacles which are dangerous affronts to perseverance, and Christ gives present-tense threats that these sins must be overcome for the sake of their continued salvation. God saith:
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“He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before His angels.” (Rev. 3:5)
“God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book.” (Rev. 22:19) |
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“Behold, I, even I,
will utterly forget you” (Jer. 23:39) --> |
“his righteousness which he hath done shall not be remembered” – Ezek. 3:20
“shall not be mentioned” – Ezek. 18:22 “shall not be mentioned” – Ezek. 18:24 |
What God has said and promised – made known as the laws of His relationship, mind, and heart to man – if they in any wise repay Him evil for good, God will do likewise to them! Just as God said to Eli – “I said indeed that thy house, and the house of thy father, should walk before Me for ever: but now the LORD saith, Be it far from Me; for them that honour Me I will honour, and they that despise Me shall be lightly esteemed” (1 Sam. 2:30). This is like as God said in Psalm 18:25-26, "With the merciful Thou wilt shew Thyself merciful; with an upright man Thou wilt shew Thyself upright; With the pure Thou wilt shew Thyself pure; and with the froward Thou wilt shew Thyself froward." Woe to the man who is rewarded according to his works, who deserves as recompense the reflection of God, when He reflects back to you what you have done toward Him: scorning for scorning, hatred for hatred, lying for lying, and froward for froward. As it is written of God, “Surely He scorneth the scorners: but He giveth grace unto the lowly” (Prov. 3:34). Astonishingly, here too, like as all other places previously cited, the forevers and nevers of God are not beyond breach, mutability, and holy alteration by God in condescension, and it is for holy justice that this impossibility is done, while the eternality of God’s heaven-high, sovereign counsel is still untouched, golden, perfectly infallible, and immutably accomplished.
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“Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.” – Rev. 14:12
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It can be said: keep your name in the Book of Life – keep your clothing white – “keep the faith” (Rev. 14:12) – “keep yourselves in the love of God” (Jude 21) – and “make your calling and election sure” (2 Pet. 2:10)! You see, these senses are different than the sovereign elective forms formerly noted. As it is with God’s use of the words “calling” and “chosen”, so it is with God’s “foreknowing”, diversely applied in different senses, yet patterned, parallel, and consistent with each other. All of this is very telling to the context of the saying of Christ, “Many are called but few are chosen” (Matthew 22:14).
We love God because He first loved us, and we know God because He first knew us, or likewise, because He does known us now. As it is written, “But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage" (Galatians 4:9)? This knowing of God, again, is similar to the foreknowledge of God in predestination (specifically that it is love), but this is love is a present-tense experience in present progressive salvation. We love because His love is reciprocated in us, by Him, through us, back to Him (1 John 4-5). Yet this is likewise what is experientially meant by the present-tense knowing of God; it is a knowing of God by Him knowing us, and this knowing of Him is by an indwelling possession which causes regeneration. As it is written…
We love God because He first loved us, and we know God because He first knew us, or likewise, because He does known us now. As it is written, “But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage" (Galatians 4:9)? This knowing of God, again, is similar to the foreknowledge of God in predestination (specifically that it is love), but this is love is a present-tense experience in present progressive salvation. We love because His love is reciprocated in us, by Him, through us, back to Him (1 John 4-5). Yet this is likewise what is experientially meant by the present-tense knowing of God; it is a knowing of God by Him knowing us, and this knowing of Him is by an indwelling possession which causes regeneration. As it is written…
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“If any man love God, the same is known of Him.” (1 Cor. 8:3)
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This “knowing” is in the sense of His presence being salvificly near, causing us to experience His salvific purposes at present. The Shepherd, therefore, shepherds His sheep, and none other:
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“I am The Good Shepherd, and know My sheep, and am known of Mine." (John 10:14)
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This is affirmed in the NT and OT, as God says of the righteous – “the LORD knoweth the way of the righteous” (Ps. 1:6) and "hath respect unto the lowly: but the proud He knoweth afar off" (Ps. 138:6). In this sense, God is near to the lowly and afar off from the proud, therefore the lowly know Him in this salvific sense because they are no more aliens to Him. This experience of God’s near, salvific presence is well-stated by the psalmist in Psalm 17:3, “Thou hast proved mine heart; Thou hast visited me in the night; Thou hast tried me, and shalt find nothing; I am purposed that my mouth shall not transgress” (Ps. 17:3). So David says, “O LORD, Thou hast searched me, and known me,” and with this is the assurance and good hope: “Search me, O God, and know my heart: try me, and know my thoughts: and see if there be any wicked way in me, and lead me in the way everlasting” (Ps. 139:23-24). If you are His, therefore, you are dwelling in the power of His near presence in regeneration, presently and progressively, which makes you righteous - this is what it means to presently know Him and be known by Him in a saving sense. “The foundation of God standeth sure, having this seal, The Lord knoweth them that are His. And, let every one that nameth the name of Christ depart from iniquity” (2 Tim. 2:19). God hath forbidden and made impossible any other way, “and they that are Christ’s have crucified the flesh with the affections and lusts” (Gal. 5:24). The knowing of God is, in one sense, predestination; in another sense, it is begun at the regeneration of initial salvation and is vitally experiential and conditional in present progressive salvation, lest finally, in the end, when God looks upon you, He will not know you because you left off knowing Him. You see? Your turning to sin is a "departing from the living God" (Heb. 3:12). One ought not to do this, lest He cease to call you His son, or Christ’s, because you left off presently and progressively crucifying the flesh with its affections and lusts (Gal. 5:24, Rom. 8:13, Col. 3:5). The Knowing of God is therefore understood in predestination, initial, present progressive, and final salvation.
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“Behold, I, even I,
will utterly forget you” (Jer. 23:39) --> |
“his righteousness which he hath done shall not be remembered” – Ezek. 3:20
“shall not be mentioned” – Ezek. 18:22 “shall not be mentioned” – Ezek. 18:24 |
Is this not the burden of Jesus Christ? That He would know you when He finds you, that when He sees you, He would call you His own? Oh reader, maybe you have forgotten the burden of Jesus Christ! This burden was preached and repeated, and with its repetition you see its urgency, gravity, and necessity to be understood! There are four parables in a row in Matthew 24-25 (Faithful and Evil Servants, Wise and Foolish Virgins, Talent-Laden Servants, and the Goats and the Sheep); each of these sirens the same eternal consequence of the terrifying and final end of those saints who were not ready for His coming. In the parable of the Master’s House (Lk. 13:23-30), the Wise and Foolish Virgins (Matt. 25:1-13), and in the warning of Matthew 7:21-23, each given in context surrounding similar parabolic teachings, JESUS CHRIST SAID – “I know you not whence ye are,” and, “He shall say, I tell you, I know you not whence ye are; depart from Me, all ye workers of iniquity” (Lk. 13:25, 27), and again, “I know you not” (Matt. 25:12), and again, “then will I profess unto them, I never knew you: depart from Me, ye that work iniquity” (Matt. 7:23)! In these sayings, is there not an alarm to professing and true Christians to be ready for Him at His coming? Have you ever considered that, though He knew you once, that He can “utterly forget you” (Jer. 23:39), and all the righteousness that you have done can be no longer “remembered” (Ezek. 3:20)? That when you appear before Him on the Last Day, you could be nothing but an alien to Him, a worldling, “as an heathen man and a publican” (Matt. 18:17)? This is as Jesus saying, “I called you; you fell away into sin”, and finally, He does not know you, choose you, and has rejected you, therefore He blotted out your name from the Book of Life. The presence of this name in the Book of Life, which was eventually blotted out, affirms that this individual was regenerated and therefore chosen/elect, known, and called; however; God breached those promises and oaths to cast him away in wrath. By these parabolic expressions, we can see the burden of Jesus Christ, and when this burden is received by faith, then an individual will be pressed in a sense of urgency of soul, a feeling of frightful necessity to prepare for His sudden appearance. Who are these individuals? They are a company that is called into His service, who will be judged in the condition in which they are found in, and responded to according to how their works determine. An emotional surge should electrify your soul into zeal to be ready, because, imagine it! Imagine yourself pounding on the shut and bolted door of the Kingdom of God, and lo, you find yourself irreversibly thrust out and forgotten by God. Note: If you do not forget God and thrust Him out of your life, He will not thrust you out of His Kingdom nor ever forget you. Yet, so many rule out themselves because they understand that they are known by God, and they assume that they could never cease to be known by Him. They are called by God, and wrongly believe that they could never cease to be called His. They are chosen by Him, and they believe that they could never cease to be chosen by Him. With these understandings, they have become oblivious to the burden of Jesus Christ, and they do not understand the scarcity of those who are finally chosen in comparison to those who were initially chosen, or as Jesus stated it, those who are finally chosen in comparison to those "many" who were called. This is the burden of Jesus Christ – The difficulty and scarcity of salvation!
Do you remember when one asked Jesus Christ, “Lord, are there few that be saved” (Lk. 13:23)? Do you remember what He said? “And He said unto them – “Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.”
Do you remember when one asked Jesus Christ, “Lord, are there few that be saved” (Lk. 13:23)? Do you remember what He said? “And He said unto them – “Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.”
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What does it mean for Christ to know you not?
What does it mean for the Bride to make herself ready? |
If the living Lord has any burden for His Churches TODAY…would it be any different than these parables? Would it not be a burden of where they stand at present, in comparison to where they MUST be at His coming or their death (Rev. 2:4-5, 14, 20, 3:2, 15-17), under the strict observance (Rev. 2:1, 23) of how God does know them now (Rev. 2:2, 13, 19, 3:1, 8, 15), their souls hanging in jeopardy as to whether or not God will confess and know them then (Rev. 3:1, 5), with the necessity of their END determining where they will eternally stand (Rev. 2:26, 2:7, 10-11, 17, 3:11-12, 20-22)?
It is undeniable that these parables in the gospels are in reference to saved, regenerate individuals. Jesus Christ is burdened for those who are a part of the regenerate Church and how they still stand in jeopardy of losing or discontinuing their salvation. As Revelation chapters 2-3 depicted those regenerate persons in danger, so also the four parables in Matthew 24-25 do likewise. The Parable of the Servants (Matt. 24:42-51) is made up of those who are called His “servant” (Matt. 24:46), which no heathen is called, and the burden of Christ is that they would be called faithful, wise, and therefore saved, by making themselves “ready” (Matt. 24:44-45). The Parable of the Wise and Foolish Virgins (Matt. 25:1-13) is made up of those who are called virgins, which no heathen is called (2 Cor. 11:2), which the betrothed yet unmarried bride is to remain until the day of her marital union. And again, “they that were ready” were “wise,” therefore saved (Matt. 25:9-10). The Parable of the Talents (Matt. 25:14-30) is made up of those who are called servants, which no heathen is called (1 Cor. 7:22), nor could the heathen have a spiritual and supernatural talent which he must be faithful with. Like the foolish virgins “slumbered and slept” and so were found un-prepared, so also the “wicked and slothful servant” was found to deserve “outer darkness” and “weeping and gnashing of teeth” (Matt. 25:30), proving himself to be, finally, no servant of God. The Parable of the Sheep and the Goats (Matt. 25:31-46) is made up of those who were likewise professors of the Lord, held accountable to Christians’ acts of service and laws of love (Gal. 6:2, John 13:34, John 15:12-14), and He separates and calls one from the other to finally be His or not by the works they did to Him, through each one, unto each other as Christians. Are there few that be saved?
Different parables accent different angles of this woeful or blessed appearance of Christ. The first parable had no reference of numbers. As for the virgins, half were lost. As for the talent-committed servants, one of three were lost. As for the sheep and the goats, the two companies of many persons were divided and each one sounded with the voice of multitudes, likewise is the picture of Matthew 7:21-23 – “Many will say to Me in that day, “Lord, Lord, have we not prophesied in Thy Name? And in Thy Name have cast out devils? And in Thy Name done many wonderful works?” Again I question, “Are there few that be saved” (Lk. 13:23)?
According to the burden of Christ in Revelation, if He had returned to the seven Churches in the province of Asia, which were made up of many house Churches within the single name “Church” of each domain (and sometimes, each Church would include thousands of converts, of all of these multitudes of people) – five out of seven would have been cast into hell, and at that point in time, they were found to be in a damnable condition! If Christ returned at that very moment in time, He would have damned five out of seven Churches, or in other approximate terms, 5,000 out of 7,000 persons damned who were initially saved and regenerated! Imagine it in more personal terms – name 7 persons you know to be genuine converts, and then write their names down on a piece of paper. Then, let the reader understand…the way is so narrow and strait that it is likely that 5 out of those seven persons you named are in a damnable condition right now, and only two of those persons would, right now, be welcomed into everlasting life! Cross off five out of the seven names, and consider: if you all died now, then only few of the many that are called would be saved! As for Revelation, these are not persons, but whole Churches, or even the generation of men saved in that time and province, therefore these numbers refer to five out of seven of the representative multitudes! These numbers are just like the twelve spies that spied out the Promised Land, because they represented the multitudes which eventually followed their evil report unto damnation. Of the twelve spies, two out of twelve were saved. Paralleled by multitudes, 2 out of 12 spies were saved, and likewise, 11 out of 12 tribes were entirely annihilated (20 year old males and upward)! Only the tribe of the Levi was saved from the reprobation, because they did not go out to war, and therefore they were not a part of that last quarrel with God that resulted in their reprobation. 2 out of 12 spies being saved is just alike to how 1 out of 12 tribes were saved! The ten spies were snared in unbelief, and then 600,000 men of war followed them in their damnation. Only the untold number of wives and children that these 600,000 men, including the tribe of the Levites, still had the possibility to persevere in salvation, and this is not counting all the thousands that died up to that day, or those who died after that day through other similar provocations (especially those of the tribe of Levi, because they would shortly have their own great falling away within their tribe; see Numbers 16-17). “Are there few that be saved?” Surely this is the understanding of Jesus in the saying – “Many are called but few are chosen”! Surely this is what is concluded by a true study of biblical Church history, and yet this is the very antithesis of modern “wisdom”; thus it is no wonder we look nothing like the scriptural expression of what biblical Christianity is, when we cannot even follow the promises and warnings of the Bible. Or will you now tell me that this is not what Christ is saying in Matthew 22:14?
It is undeniable that these parables in the gospels are in reference to saved, regenerate individuals. Jesus Christ is burdened for those who are a part of the regenerate Church and how they still stand in jeopardy of losing or discontinuing their salvation. As Revelation chapters 2-3 depicted those regenerate persons in danger, so also the four parables in Matthew 24-25 do likewise. The Parable of the Servants (Matt. 24:42-51) is made up of those who are called His “servant” (Matt. 24:46), which no heathen is called, and the burden of Christ is that they would be called faithful, wise, and therefore saved, by making themselves “ready” (Matt. 24:44-45). The Parable of the Wise and Foolish Virgins (Matt. 25:1-13) is made up of those who are called virgins, which no heathen is called (2 Cor. 11:2), which the betrothed yet unmarried bride is to remain until the day of her marital union. And again, “they that were ready” were “wise,” therefore saved (Matt. 25:9-10). The Parable of the Talents (Matt. 25:14-30) is made up of those who are called servants, which no heathen is called (1 Cor. 7:22), nor could the heathen have a spiritual and supernatural talent which he must be faithful with. Like the foolish virgins “slumbered and slept” and so were found un-prepared, so also the “wicked and slothful servant” was found to deserve “outer darkness” and “weeping and gnashing of teeth” (Matt. 25:30), proving himself to be, finally, no servant of God. The Parable of the Sheep and the Goats (Matt. 25:31-46) is made up of those who were likewise professors of the Lord, held accountable to Christians’ acts of service and laws of love (Gal. 6:2, John 13:34, John 15:12-14), and He separates and calls one from the other to finally be His or not by the works they did to Him, through each one, unto each other as Christians. Are there few that be saved?
Different parables accent different angles of this woeful or blessed appearance of Christ. The first parable had no reference of numbers. As for the virgins, half were lost. As for the talent-committed servants, one of three were lost. As for the sheep and the goats, the two companies of many persons were divided and each one sounded with the voice of multitudes, likewise is the picture of Matthew 7:21-23 – “Many will say to Me in that day, “Lord, Lord, have we not prophesied in Thy Name? And in Thy Name have cast out devils? And in Thy Name done many wonderful works?” Again I question, “Are there few that be saved” (Lk. 13:23)?
According to the burden of Christ in Revelation, if He had returned to the seven Churches in the province of Asia, which were made up of many house Churches within the single name “Church” of each domain (and sometimes, each Church would include thousands of converts, of all of these multitudes of people) – five out of seven would have been cast into hell, and at that point in time, they were found to be in a damnable condition! If Christ returned at that very moment in time, He would have damned five out of seven Churches, or in other approximate terms, 5,000 out of 7,000 persons damned who were initially saved and regenerated! Imagine it in more personal terms – name 7 persons you know to be genuine converts, and then write their names down on a piece of paper. Then, let the reader understand…the way is so narrow and strait that it is likely that 5 out of those seven persons you named are in a damnable condition right now, and only two of those persons would, right now, be welcomed into everlasting life! Cross off five out of the seven names, and consider: if you all died now, then only few of the many that are called would be saved! As for Revelation, these are not persons, but whole Churches, or even the generation of men saved in that time and province, therefore these numbers refer to five out of seven of the representative multitudes! These numbers are just like the twelve spies that spied out the Promised Land, because they represented the multitudes which eventually followed their evil report unto damnation. Of the twelve spies, two out of twelve were saved. Paralleled by multitudes, 2 out of 12 spies were saved, and likewise, 11 out of 12 tribes were entirely annihilated (20 year old males and upward)! Only the tribe of the Levi was saved from the reprobation, because they did not go out to war, and therefore they were not a part of that last quarrel with God that resulted in their reprobation. 2 out of 12 spies being saved is just alike to how 1 out of 12 tribes were saved! The ten spies were snared in unbelief, and then 600,000 men of war followed them in their damnation. Only the untold number of wives and children that these 600,000 men, including the tribe of the Levites, still had the possibility to persevere in salvation, and this is not counting all the thousands that died up to that day, or those who died after that day through other similar provocations (especially those of the tribe of Levi, because they would shortly have their own great falling away within their tribe; see Numbers 16-17). “Are there few that be saved?” Surely this is the understanding of Jesus in the saying – “Many are called but few are chosen”! Surely this is what is concluded by a true study of biblical Church history, and yet this is the very antithesis of modern “wisdom”; thus it is no wonder we look nothing like the scriptural expression of what biblical Christianity is, when we cannot even follow the promises and warnings of the Bible. Or will you now tell me that this is not what Christ is saying in Matthew 22:14?