September 2025

"Calling and Election"

In II Peter 1:10 (KJV), the Apostle states: “give diligence to make your calling and election sure.”  The question then becomes, “What is the difference between CALLING and ELECTION?  How are we to make them ‘sure?’”

A MORE COMPLETE EXPRESSION

Before dealing with the two-element (calling and election) text by Peter, it will be helpful to note that Scripture eventually expands this expression to having three parts.

In Revelation 17:14, it refers to the completed Church as those who are “called, and chosen (Gk. = elected), and faithful.” In other words, when we carefully examine Peter’s two-word expression, we must keep in mind that there is ONE STEP BEYOND “calling and election” — and that step is being “faithful” to the end.  But, looking carefully, we can see, by this comparison with Revelation, that when Peter says “sure,” he has his own equivalent of Revelation’s “faithful” (= “sure”). Peter, too, is saying, “give diligence to your calling, election, and faithfulness.” Peter actually makes it a three-word expression — just not so obviously as Revelation does.

Understanding that “making our calling and election sure” is the equivalent of being faithful in both our calling and election will make it easier for us to define both “calling” and “election” in their Scriptural applications.

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FIRST, SOME  GREEK:

“Calling”

Scripture (in the Greek manuscript) is relatively frugal in its use for “calling” and for “election.”  We need not deal with many passages to examine the subject completely.

The PRIMARY word for “call” (as a verb) is Strong’s #2564, kaleo.  It is a very generic word, and it used for nearly all applications of calling to, or referring to, or naming people or things.  In other words, it is not always about the High Calling. It can be used to say, “They called his name Jesus.”  Or it can be used to mean “beckon,” as in , “He called out to him.”   Thus, it is almost always ONLY BY CONTEXT that we can apply this word to the “calling” that Peter mentions.

The noun form of this word is Strong’s #2822, kletos.  It means (depending on context) “invited,” or “appointed.”   We might recognize this as a part of the word, parakletos (or comforter or advocate).  It is something or someone CALLED alongside in order to be a help.  "Ecclesia" (church) also comes from this word -- a called-out group.

Another noun form refers to the invitation, itself, as in “you know your calling” — meaning the thing to which you have been called, (i.e., what the invitation includes).      It is Strong’s #2821, klesis.  

“Election”

“Elect” (or “chosen”) always comes from Strong’s #1588, eklektos.  It means “chosen” or “elect.”  (By implication, it can mean “favorite.”)  It means, for OUR definition, to be put on the ballot, NOT to have finished the electing process.

Strong’s #1589, ekloge, means “election” or “selection.”  It is the word for “election” in     II Peter 1:10 — our theme text.  Again,  it means to be put in the race, NOT to have won!

INITIAL DEFINITIONS

CALLING:  God “calls” us from a "friendship" status to a "sonship" status.  The fact is, MANY are called or invited.  Many also decline the invitation.  ("Many are called, but few are chosen.")  Therefore, FEW make it into the running for the prize of the High Calling.  In other words, FEW become the CHOSEN or ELECT to pursue the prize.  Instead, they remain only as "friends of God."  But those who accept the calling become "sons" -- “the chosen” (or “the elect”) — those chosen to be in the running.

But we must think carefully about the implications of Peter’s words.  “Make your CALLING sure.”  The “call” IS the invitation.  But the “calling” is the PURPOSE of the invitation.  In the world, the expression is sometimes stated, “What is your calling in life?”  This is a little different from “What called you to be a doctor?”  The first refers to a PROFESSION.  The second refers to a DRAWING TOWARD that profession.

Scripture does the same thing.  The “call” is the invitation.  The “calling” is the purpose. Peter is referring to the PURPOSE.  We need to know the purpose (calling), or we would never respond to the invitation (call). Our PURPOSE (calling) is to be the bride of Christ and the blessers of all the families of the earth — as well as to be parts of God’s new intimate Divine Family.  Thus Peter is saying, BE FAITHFUL to that calling.  Make it SURE and SECURE.  Put it in your mind’s eye, and keep your eye on the prize.  In other words, be CERTAIN of WHY you were invited, and be FAITHFUL to the vision.  Without a secure (“sure”) vision, we can never have a dedicated pursuit (profession).

ELECTION:  In our initial look at this word, we MUST UNDERSTAND that it is frequently MIS-USED by us!  A comparison with United States’ elections might actually help us to comprehend the meaning of this word in the Bible.  We have PRIMARY elections.  This is to determine who will actually be on the ballot.  The primary elections are much akin to being called to be on the actual ballot.  IF a person wins a primary election, he IS NOT ELECTED!  He is merely in the running to be elected.  He is “chosen” (or elected) to run.  Being on the final ballot, likewise, IS NOT A GUARANTEE that that person will be a success and obtain the office.  He is merely “in the running.”  Thus Paul can say “so run as to win.”  (This is Paul’s version of Peter’s admonition to make our election “sure.”)

If we apply this analogy to the High Calling, we are “called” from Friendship status to be “in the running” for Sonship status.  "Friendhip" is merely a primary ballot.  If we accept the “call,” we are CHOSEN or ELECTED to be on the final ballot — but we are NOT YET in office. Thus, Scripturally, if we are part of the “chosen” or the “elect” (begotten of the spirit), we must ADD one function before we are finished:  We must be “faithful” — we must WIN!  We must be completed or (in Peter’s word) “sure.”

(Unfortunately, in at least one application, Scripture seems to use “elect” to mean having attained.  We will deal with that later.)

THE SCRIPTURAL USAGES

CALLING

We will first look at some sample texts for “call,” for “called,” and for “calling.”

(1)  CALL:  (S. #2564)

Mark 2:17.  Jesus says, “I came not to call the righteous, but sinners to repentance.”  

Because this was the Jewish Harvest, we can see that this statement was in harmony with John the Baptist’s work.  John’s baptism was a call to repentance SO THAT the repentant would be ready to accept Messiah who could yet call them to a higher call.

Thus it is clear that THIS text is NOT referring to the High Calling.  It is a call to repentance.        .

(2)  CALLED:  (S. #2564 and #2822)

First, from Strong's #2564 —

Romans 8:30.  Paul says, “Moreover whom He did predestinate, them he also called;

and whom He called, them He also justified.”

This is speaking of our having been invited to sonship after we had been justified. 

Romans 9:24.  “Even us, whom He hath called, not only of the Jews, but also of the Gentiles.”

This is clearly a reference to “called” meaning “invited” to sonship and having accepted.

I Corinthians 1:9.  “God is faithful, by whom ye were called unto the fellowship of His Son Jesus Christ our Lord.”

Once more, the word means that we have been invited and accepted into the race — been called to and accepted for sonship.

Ephesians 4:4.  “There is one body, and one spirit, even as ye are called in one hope of your calling.”

This is a text which, in one verse, introduces us to a CONTRAST of two Greek words.  “Called” shows that we were INVITED.  But the verse ends by telling us that, having been called, we have a calling.  Our “calling” (S. #2821) is connected to a HOPE.  Thus being “called” is rather insignificant compared to HAVING A CALLING — a PURPOSE, OBJECTIVE, or HOPE. 

We will not repeat this text in our next heading on “Calling.”  But it well introduces the subject as being distinctly different from being called.

II Thessalonians 2:14.   “Whereunto He called you by our Gospel to the obtaining of the glory of our Lord Jesus Christ.”

This text makes it rather explicit as to the PURPOSE of our having been called.  It is  “to the obtaining.” — i.e., for the purpose of our obtaining the glory which our Lord has.  Clearly we DO NOT obtain just because we have been called!  Nor do we obtain because we now have this purpose.  Our obtaining will be because we are “faithful” to, or because we have “made sure” our calling.  HOW we do that will become clearer when we discuss “election.”

Second, from Strong's #2822 —

Matthew 22:14.  “For many are called, but few are chosen.”

This verse is particularly instructive for us.  “Many are called” is a reference to the fact that during the age, ALL who are God's friends -- dedicated to righteousness -- received the “call."  But very few of them accepted this call.  Most remained by choice just as friends.  Thus Jesus adds that “few are chosen.”  Few accept the call and end up becoming sons.  This is very important in our understanding both of sonship and the word “chosen” (or “elect”).  “Chosen” (S. #1588) is the word nearly everywhere translated “elect” (which we will see when we discuss “election.”)  The point is this:  EVERYONE who is spirit begotten is “chosen” or “elect.”  But this DOES NOT MEAN that they are successful in the end.

Romans 1:7.  “To all that be in Rome, beloved of God, called to be saints.”

We have selected this text for an important reason.  We see from the italicized words “to be” (in the KJV), that they are added by the translators.  We think they DO NOT belong there.  We find in a careful comparison of New Testament texts that we ARE saints.  We ARE NOT called to be saints in any future sense.  However, in a present sense, our calling is so that we ARE saints — recipients of sonship.

However, let us assume that EITHER of these translations is correct — because “called” takes on a different meaning (both legitimate uses) depending on the translation.

“Called to be saints” would mean that the PURPOSE of our being called is for us to be saints (sons).

“Called saints” would mean that we are REFERRED TO as saints.

This contrast shows two legitimate uses of the word called (#2822).  Since we had said that this is a very generic word, we can here see that it can have two different meanings in this verse, dependent on translation.

Romans 8:28.  We know this verse so well that we will not copy it here!  But the fact is that the promise is “to them who are the called according to His purpose.”  The verse shows us plainly that we were invited (called) for a REASON (purpose).  Once we have accepted that call, we are sons or committed family members of the Christ — because THAT is His purpose for us while we are in the flesh.

Revelation 17:14.  “called, and chosen, and faithful.”

We have looked at this text already.  But we can emphasize that being “called” (invited to sonship) is STEP ONE in the process of being a part of the body of Christ.  Without the initial invitation from the friendship status, we cannot continue in the process.  We are “invited” ("called”) because we are one of the “creative ingredients” which God wants as He makes a totally New Creation — a creation separate from our humanity, even though He works with us while we are yet a part of humanity.

(3)  CALLING:  (S. #2821)

This is the Greek word which refers to our PROFESSION, our “calling.”  It gives a name (“High Calling”) to our OBJECTIVE, our AIM, our HOPE.

This is the word Peter uses (II Peter 1:10) when he wants us to make our “calling” sure.  This helps us to comprehend his intention in his statement.  He wants us to so concentrate on our profession’s ideals, that there is nothing else we want so much to be a part of.  He wants us to be “faithful” to it.

Romans 11:28, 29.  “As concerning the Gospel, they (the Jews) are enemies for your sakes; but as touching the election (S. #1589) they are beloved for the fathers’ sakes.  For the gifts and calling (#2821) of God are without repentance.”

We see here the words “calling” and “election” used NOT FOR US, but for the Jews!  And it IS NOT a reference to the Jewish Age, but to the Gospel and Millennial Ages. Paul points out that these people were “called” to be a part of an “election.”  This IS NOT sonship election.  It is part of the Jewish DESTINY as the blesser nation under the New Covenant.  (We have not yet come to our examination of “election.”  But we see here and in some prior examples what it entails.  This is priming us for the subject of “election” when we get there.)

The meanings of these words remain constant.  God gave Israel a “calling” — an invitation to an eventual profession or purpose in life.  And He will not repent of it!  They were CALLED to it, and the faithful among them will GET IT.  They will obtain the “election” to which they were called.

I Corinthians 1:26.  For ye see your calling, brethren,…”

Paul is not referring to our being called, but to our “calling” — our profession, our purpose.  Then, in verses 27, 28, Paul says that God hath “CHOSEN” (elected) — i.e., begotten as sons — people who would glorify HIM instead of glorifying themselves.

Ephesians 1:18.  “The eyes of your understanding being enlightened that ye may know what is the hope of His calling.”

Whether “calling” here can be identified as the PROCESS of inviting, or the PURPOSE of the invitation may not be possible.  But with the use of “hope,” Paul lets us know that the Lord lets us understand WHY He is inviting us and WHAT the invitation means.

Philippians 3:14.  “I press toward the mark for the prize of the High Calling of God in Christ Jesus.”

Paul is here doing what Peter did with the exhortation to “make your calling…sure,” and what John the Revelator did when he added “faithfulness” to “called and chosen.”  The High Calling has a PRIZE — a completion reward.  And it is available only to those who reach “the mark” —“ faithfulness.”

Paul helps also by giving “calling” a modifying adjective: “HIGH CALLING.”  Thus Paul gives a NAME to the purpose of our being invited.  It is a HIGH purpose.  We have been invited (called) to a purpose that can only be called “high” relative to all other callings an individual may ever had heard.

Hebrews 3:1.  “…partakers of the heavenly calling…”

Paul suggests another adjective: “heavenly.”  Thus he shows that this “calling” takes us out of the earthly friendship with God and exalts us to a “heavenly hope” once we are sons.  This “calling” is going to require the abandonment of the flesh — both literally (eventually) and (now) in the figurative sense of giving up fleshly thinking.

II Peter 1:10.  “…make your calling and election sure.”

This is our theme text.  It should be clearer by now.  It is time to make a careful distinction and then to proceed to an examination of “election.”

We suggest the following distinction between making our CALLING sure, and our ELECTION sure:

Paraphrased, Peter seems to be saying:  Be certain (sure) that you pursue the thing for which you were called.  But also be certain (sure) that THAT is what YOU want.  That you have no vacillations between earthly objectives and heavenly ones.  Be “sure” of your calling. [Don’t be like a person who becomes an M.D. only to discover that he doesn’t like the assignment!]  Be so “sure” of your “calling” that you obsess with it.

When Peter adds that we must make our “election” sure, he is suggesting something BEYOND a love of the idea (or calling).  He knows that the requirement for success as sons is character transformation — not just love of the job.  As the matter of fact, the whole context which verse 10 concludes is about building Christian character.  As Paul said,  this is a “heavenly calling.”  He meant that, aside from the wonderful job description, we must become spiritual beings in our minds.  Therefore, making our “election sure” means to secure the eventual success of “being-transformation” so that we will, indeed, be able to fulfill the promise or hope of the “calling.”

ELECTION

We will look at texts containing “elect,” and “election,” and “elect’s.”  For all practical purposes “elect” and “chosen” are interchangeable.  But we must remind ourselves that, in nearly all cases, these two words do not mean success. They mean dwelling as God's sons while in the flesh while working on the perfection of New Creature characters.  Success will be determined by being “faithful” — by making the calling and the election “sure” or complete (or even “perfect,” in the sense of mature.)

(1)  ELECT:  (S. #1588)

Matthew 24:24.  “…if it were possible, they shall deceive the very elect.”

We are beginning here with a text which poses distinct problems.  In the first place, the word “very” comes from the Greek word, “kai.”  It DOESN’T MEAN “very.”  It means either “and” or “even” — to be decided upon by the translator according to contextual meaning.  The Greek more literally says: “…so as to deceive, if possible, even the elect.”

Does “elect” here MEAN “the securely sealed?”  Or does it mean anyone who is a son? If we reason carefully on this, we can determine which is correct.

The first point to consider is that spirit-begotten ones CAN BE DECEIVED.  This can be proven without leaving the Matthew 24 chapter.  See verse 4.  The Apostle John confirms the possibility in I John 3:7.  This proves to us that our text must mean that IT IS POSSIBLE to deceive people who are spirit-begotten sons of God.  The saints are tested on BOTH obedience and deception.  If we could not fail on deception, we would not be tested on it.

The second point to consider is that the Greek uses the definite article in front of “elect.”  In other words, we in English, should read the passage with an emphasized “the” before “elect” —

    “…so as to deceive, if possible, even THE elect.”

What have we discovered?  We have discovered a text in our Lord’s own words which uses the word “elect” to refer to those who are SECURE, SEALED, FAITHFUL (in the Revelation 17:14 sense).  It is impossible to deceive THEM.  In other words, while the translators DID NOT have the word “very” in the Greek manuscript, they realized that Jesus definitely MEANT the idea of “very elect” when he spoke these words.  So we have found one (maybe the only) place where “elect” can mean MORE than an incomplete position as sons.  But THAT might be the point —

At the point in prophetic time indicated by our Lord, it is likely that the saints will all have been sealed (Revelation 7:3).  Therefore, even though YET PRESENT IN THE FLESH, they can truly be called “THE elect” — part of the 144,000 who cannot at that point in time be deceived — hence, the very elect.

Matthew 24:31.  “And he shall send his angels with a great trumpet, and they shall gather together his elect…”

This verse is later in the Matthew 24 chapter than the one we have just considered.  But it applies EARLIER in the harvest period.  Therefore, “elect” here seems to be any who are sons — regardless of their final destination.  This verse is referring to the gathering out of the consecrated (“my people” of Revelation 18:4) from Babylon — something that happens BEFORE the “great signs and wonders” of 24:24.

Romans 8:33.  “Who shall lay any thing to the charge of God’s elect?”

This is once again a reference to those whom God has justified to life as sons -- even though yet in the flesh.  They all fall under the protection of the Almighty — whether or not they eventually end up in the body of Christ.

Colossians 3:12.  “Put on, therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering.”

It should be manifest to us here that these “elect of God” ARE NOT YET a part of the 144,000 because they have not yet “put on” the character traits needed for success.  This serves to confirm that the possessors of sonship are “the elect” — even when not yet “faithful.”

I Timothy 5:21.  “…the elect angels…”

Paul in context here is speaking about ELDERS.  It wouldn’t be the first time he has called elders “angels.”  (See I Corinthians 11:10.)  It is, however, the first time he refers to them as “elect angels.”  This MAY show us that the elders are “elected” by the Church (thus showing that our word, “elect,” is not exclusive to a general sonship usage); or it may show us that Timothy is being charged to show himself an exemplary Christian in the sight of God, the Lord, and the elders (who apparently seemed to despise his youth.      (See I Timothy 4:12.)

Revelation 17:14  “…called, and chosen, and faithful.”

We mention this text once more just to emphasize the interchangeability of “elect” or “chosen.”  John could have said (or actually DID say), “…called, elect, and faithful.”

(2)  ELECTION:  (S. #1589)

Acts 9:15.  “…for he is a chosen vessel unto me.”

The Greek is literally “a vessel of election.”  This use of the word is not quite like the usage we are pursuing.  But it shows a facet of the word “election” for our learning.  To put it quite simply,  Jesus is saying to Ananias, (paraphrased), “Why are you complaining about Paul.  It should be good enough in your sight that I, personally, have chosen this man to do service to me.

Romans 11:5, 7, 28.   “…there is a remnant according to to the election of grace.”

         “…for the election hath obtained it.”

         “…as touching the election, they are beloved…”

These texts are all about Israel.  They make the important observation for us that we (the Church) are NOT the ONLY election in Scripture.  The first two texts above refer to the Jewish “remnant” at the first advent.  These are “the most holy” of Israel (Daniel 9:24) who were “anointed” with the Holy spirit and became the first members of the Church.  As a result, some might argue that these are called “the election” because they become spirit-begotten sons.  But Paul, in Romans 11, is consumed with the description of Jews as having been in the past, as well as to be in the future, a group ELECTED by God for the sake of their fathers (Abraham, Isaac, and Jacob).  The third text above inescapably shows this.

When we see repeatedly, “to the Jew first,” we are seeing that Jews were ELECTED or CHOSEN to be the first ones offered the High Calling.  Thus, Jews had an “election” BEFORE they had the actual calling to Plane M.

I Thessalonians 1:4.  “Knowing, brethren beloved, your election of God.”

Paul is reminding these saints that their position as sons is not of their own power, nor even of the power of Paul’s preaching (verse 5), but because GOD elected that they should become sons.  Additionally, Paul wants them to know what is required of them now that they are sons (verse 3).  He is saying that their election (in order to be made “sure”) requires “your work of faith, and labor of love, and patience of hope” — meaning, of course, their character development.

II Peter 1:10.  “make your calling and election sure.”

This is a repetition of our theme text.  As we saw in the Thessalonians text above, “election” differs from “calling” in that calling is the hope, whereas election is about the requirements.

(3)  ELECT’S:  (S. #1588)

This is merely the possessive form of “elect.”  It is the same Greek word.  But its usage has lessons for us.

Matthew 24:22.  “And except those days be shortened, there should no flesh be saved; but for the elect’s sake, those days shall be shortened.”

This text consumes much discussion-time among students.  Defining who “the elect” are is one key to understanding.  How the days will be shortened is another.  “Sake” is a third consideration.

First, note that Mark 13:20 tells us rather explicitly how these days will be shortened, and BY whom this will happen.  It reads:  “And unless the Lord had shortened those days, no flesh would have been saved.”  We stress this point because many Bible students have erroneously surmised that the days are shortened by the Church — “by the elect.”  But THAT is not the thought of this verse.  It is the LORD who shortens the days FOR THE SAKE OF the “elect.”

Second, remember that the word “elect” has been applied to TWO classes: (1) those who are spirit-begotten sons, and (2) to Israel.  Romans 11:28, 29 (and context) have proven to us that the faithful of Israel AT THE SECOND ADVENT are “chosen” (or elect) of God for an earthly use.  Additionally, Isaiah 45:4 confirms, in God’s own voice, that He confers upon them the title of  “Israel, mine elect.”

There is good reason to believe that the “elect” in this verse (Matthew 24:22)) is a reference to Israel, and NOT to the Church.  Let us reason on this:

Third, “sake” becomes an important word.  The REASON Jesus gives for shortening the  trouble days is that no flesh would be saved.  But the Church will, at that time, all be on the other side of the veil.  Shortening the days HAS NO EFFECT UPON THEM!  It won’t save their flesh!  And yet, the REASON for the shortening is FOR THE SAKE of the “elect”  — the implication being that the “elect” ARE flesh that need saving.  THAT would mean that the “elect” is a reference to fleshly Israel.  We all are aware that the Lord shortens the days when Gog and Magog invade Israel — the suggestion being strong that none of Israel would be saved without Divine intervention.  So, “sake of” becomes crucial in this discussion.  It is for the “sake of the elect (Israel)” that those days will be shortened.

II Timothy 2:10.  “Therefore, I endure all things for the elect’s sakes, that they may also obtain the salvation which is in Christ Jesus with eternal glory.”

This is the final text in our examination of this subject.  But it is powerful in showing that the “elect” (in this case the spirit-begotten) does not mean the successful.  Paul is enduring the hardships of his Apostleship SO THAT the “elect” may OBTAIN — in other words, they have not yet obtained -- even thought they are called “the elect.”

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CONCLUSIONS

We began this treatise with the simple need to know the difference between “calling” and “election” in II Peter 1:10.  The pursuit of this difference has yielded much fruitage for our understanding.  However, to finalize our look into this subject, we need simply to re-state what Peter apparently intended in his remarks.

    “Therefore, brethren, be all the more diligent to make certain about His calling you and His choosing you, for as long as you practice these things, you will never stumble;”   (NAS)

The NAS version gives slightly different nuances as compared to the KJV.  But from our studies, we can conclude that Peter is saying to us:

Your CALLING is an invitation to be made into spiritual priests during the Kingdom and to become eventually a part of God’s personal family.  Be SURE that you are ready for it.

You have been CHOSEN (elected) to strive to become conformed into an image of Jesus -- and have been spirit begotten to begin that transformation.  Be SURE  that you are completing that sanctification.

    If you do the character-building things I have suggested.  You will succeed.

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