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ἐκλογή, 'choice.' Spoken of :
1 . the Lord Jesus: "Behold my servant, whom I uphold; mine elect (bachir) in whom my soul delighteth." Isa. 42: 1; 1 Peter 2: 6. He was fore-ordained to be a mercy-seat through faith in His blood. Rom. 3: 25, margin; 1 Peter 1: 20.
2 . Cyrus, who was called by God to be His 'shepherd' to work out His will, saying to Jerusalem, "Thou shalt be built; and to the temple, Thy foundation shall be laid." Isa. 44: 28; Isa. 45: 1-4. It was Cyrus who released the captives to go to Jerusalem and rebuild the temple. Ezra 1: 2, 3.
3. When Jacob and Esau were born, Jacob was elected for blessing,
and his descendants as the only nation chosen by God for His special favour. Rom. 9: 11-13; Amos 3: 2.
4. When God again restores Israel into blessing it will be a remnant that will be chosen, whom He calls His 'elect.' Isa. 65: 9, 15, 22; Matt. 24: 22, 24, 31; Rom. 11: 28.
5. Elect angels. 1 Tim. 5: 21.
6. Election of persons to eternal life. Rom. 8: 29, 30, 33; Rom. 11: 5, 7; Col. 3: 12; 1 Thess. 1: 4; 2 Tim. 2: 10; Titus 1: 1; 1 Peter 1: 2; 1 Peter 5: 13; 2 Peter 1: 10; 2 John 1, 13.
The reason Christians feel a difficulty as to the doctrine of election to eternal life, is because they do not see the extent of the fall of man, and his utterly lost condition. Were it not for election, and the prevailing grace that follows it, not one would be saved. Christ died for all, and the gospel is proclaimed to all, Rom. 3: 22; Heb. 2: 9; but alas, except for the election and grace of God, none would respond. Luke 14: 18. God must have all the glory.
Another error that has caused a difficulty as to 'election ' is the idea which some maintain that as some are ordained to eternal life, others likewise are fore-ordained by God to perdition, called 'reprobation.' But this is not taught in scripture — God desires that all men should be saved, 1 Tim. 2: 4, and His election to life ensures that some will be. It was not before Esau was born, nor until long after he was dead, that it was said he was hated of God. Malachi 1: 3. Some even judge that it refers, not to Esau personally, but to his descendants after their deeds had been fully manifested. Cf. Oba. 10; Ezek. 35.