"CALLED" and "CHOSEN"

In our common "churchspeak" the term "called" means someone to whom God has granted their one and only opportunity for salvation now ("having their chance," as we often put it. However, the biblical term "call" (Gr. "kaleo," Strong’s #2564) simply means to invite. It was originally used to denote an invitation to a banquet and is so used in several passages in the parable of the wedding feast (Matthew 22:1-14), which concludes with the same statement as Matthew 20:16, "Many are called, but few are chosen" (verse 14).

Here, the word for "chosen" is "kletos" (Strong’s #2822), which is the adjective form of the verb "kaleo." Those who are "called" are those who have been exposed to the true gospel. But we know that God has to "draw" a person (John 6:44) and "grant" him the opportunity to "come to" Christ (John 6:65). In other words God has to "choose" us. Those who are "chosen" are God’s "elect" (Gr. "eklektos," Strong’s #1588). "Eklektos" is an adjective of the verb "eklegomai" (Strong’s #1586), which is a compound verb formed from "lego" (Strong’s #3004), which means "to say, speak or call" with the prepositional prefix "ek" ("out" — Strong’s #1537). You will notice the similarity to "ekklesia," which is the noun form of the verb "kaleo" with the same prefix "ek." "Eklektos" and "ekklesia" both mean "called out ones." To be called out is not the same as to simply be called. This could be illustrated by calling a group of people together and calling out the names of a few from the group for a special purpose. For example, in beauty contests, many young ladies are invited ("called") but only a few names are called out as finalists. Likewise, God’s "elect" are those whom He has "called" (or "invited") and chosen (or "called out") from the many who have received an invitation.

The parable of the sower illustrates that God’s "calling" (issuance of "invitations") is general, not specific. This is indicated by the term "sow" as opposed to "plant." The sowing is done indiscriminately — on poor soil as well as fertile ground. It is up to God to select His "elect," not us. Our job is not to do soil tests and plant, but to sow as much seed (the gospel) as far and wide as possible. Thorns and rocks can be removed, and weak soil can be fertilized (Luke 13:8).

God ideally wants all to come to a knowledge of the truth (I Timothy 4:4) and to come to repentance (II Peter 3:9). Yet, at least in this life, "narrow is the gate and difficult is the way which leads to life, and there are few who find it" (Matthew 7:14). Those who attain to eternal life must be called ("kletos"), chosen ("eklektos") and faithful (Revelation 17:14). Who is in which category, God only knows.

This is where the parable of the wheat and tares comes into the picture. The lesson of this parable is that we need not concern ourselves with judging who are and are not God’s people. First of all, because it is not possible in early growth stages. Secondly, because it is not our prerogative, at least in this life. It is interesting to note, however, that the only way to distinguish wheat from tares is by the fruit that is produced (at harvest time). It might be prophetically significant that so many people we had previously considered to be true brethren have recently been producing fruits very different from ours (working on the Sabbath, etc.). One might wonder if we are nearing the time of the harvest.