Elect電器
General
Information 一般信息
The Elect are
those chosen by God for some special purpose (Ps. 106:23; Isa. 43:20;
45:4).該電器是上帝選擇的一些特殊用途（詩篇106:23 ;伊薩。 43:20 ; 45:4 ） 。 Among the Elect mentioned in Scripture
are Moses, the Israelites, Christ, angels, and Christ's
disciples.在選舉中提到的聖經是摩西，以色列人，耶穌，天使，和基督的門徒。
Election選舉
General
Information 一般信息
Election is God's
eternal decree to choose from sinners deserving condemnation those whom He will
Save, providing Salvation through Christ and the Holy
Spirit.選舉是上帝的永恆的法令，選擇值得譴責罪人的人，他將保存，通過提供救國基督和聖靈。
The source of
Election is in God alone (John 6:37, 44; Eph. 1:4). The cause is His
compassionate Mercy and His own Glory. The objects of Election are individual
men (Matt. 22:14; John 15:19; Rom. 8:29; 9:13, 15, 18
22).來源的選舉是在只有上帝（約翰6時37 ， 44 ;厄。 1:4 ）
。原因是他的同情心的慈善和他自己的榮耀。對象的選舉是個人男女（瑪特泰22:14 ;約翰15 ： 19 ;光盤。 8點29分， 9點13 ， 15 ， 18 22
） 。
Elect,
Election選舉，選舉
Advanced
Information 先進的信息
Scripture employs
a rich vocabulary to express several aspects of God's sovereign election,
choice, and predestination.聖經擁有豐富的詞彙來表達幾個方面的上帝的主權選舉，選擇，並預定。 Five types of election call for
distinction.五種類型的選舉呼籲區別。
- There is only
one reference to "the elect angels" (1 Tim. 5:21; cf. 1 Cor. 6:3; 2 Pet. 2:4;
Jude 6).只有一個提到“選舉天使” （ 1蒂姆。 5時21分;比照。一日心病。 6時03分， 2寵物。 2:4 ;裘德6 ）
。
- Election to
service or office is evident in God's sovereign choice of David as Israel's
king (1 Sam. 16:7 - 12) and in Jesus' choosing of the disciples and apostles
(Luke 6:13; John 6:70; 15:16; Acts 9:15;
15:7).選舉服務或辦公室是顯而易見的上帝的主權選擇大衛作為以色列的國王（ 1薩姆。十六點零七-1 2）和耶穌的選擇門徒和使徒（路6時1
3分;約翰6 :70; 1 5:16 ;行為9:15 ; 15時07分） 。
- The election of
Abraham's descendants to form the theocratic nation of Israel is a common
biblical theme (Deut.4:37; 7:6 - 7; 10:15; 1 Kings 3:8; Isa. 44:1 - 2; 45:4;
65:9, 15, 22; Amos 3:2; Acts 13:17; Rom. 9:1 -
5).選舉亞伯拉罕的後裔，形成神權國家對以色列是一種常見的聖經主題（ Deut.4 ： 37 ; 7點06分-7 ; 1
0:15;列王紀上3點0 8分;伊薩。 4 4:1- 2; 4 5 ： 4 ; 65:9 ， 15日， 22日;阿莫斯3:2 ;行為13:17 ;光盤。
9:1 -5 ） 。 The election of
Israel originated in God's sovereign choice, expressed his covenantal love,
and served the goal of redemptive history culminating in Jesus
Christ.這次選舉，以色列起源於上帝的主權選擇，他表示covenantal愛情，送達的目標救贖歷史最終耶穌基督。
- The election of
the Messiah is a fourth type of election. Isaiah referred to the servant of
the Lord as "my chosen one" (42:1; cf. Matt.
12:18).選舉彌賽亞是第四類選舉。以賽亞提到的僕人上帝為“我的選擇之一” （ 42:1 ;比照。馬特。 12:18 ） 。
Of the
Synoptics only Luke refers to Jesus as the Chosen One (9:35; 23:35).
Synoptics的只有盧克是指耶穌的選擇之一（ 9:35 ; 23:35 ） 。 Peter echoes another Isaiah reference
(28:16) in 1 Pet.彼得迴聲另一個以賽亞參考（ 28:16 ） 1寵物。 1:20 and 2:4, 6. 1:20和2:4 ， 6
。 These
references indicate the unique mediatorial office of Christ and the Father's
pleasure in him.這些提法表明了獨特的mediatorial辦公室基督和父親在他很高興。 It is an election basic to the final
type,這是一個基本的選舉的最後類型，
- election to
salvation, with which the rest of this article is
concerned.當選為救國，與其他本文關注。
The most common
NT reference to election is God's eternal election of certain persons to
salvation in Jesus Christ.最常見的新台幣提及選舉是上帝的永恆的選舉某些人得救的耶穌基督。 The subject is dealt with
comprehensively in Eph.這個問題涉及全面的麻黃鹼。 1:3 - 11 and Rom. 1:3 -1
1和光盤。 8:28 - 11:36.
John Calvin, who became a major defender of the Reformed doctrine, saw the whole
doctrine of election summarized in Eph. 8時28分-1
1:36。約翰凱爾文，誰成為一個主要的後衛的改革理論，認為整個選舉理論概括厄。 1. 1 。 All the Reformed confessions include
divine election, but the Canons of Dort, reflecting the controversy with the
Arminians, provide the greatest
detail.所有的改革包括神聖的供詞選舉，但規的多特，這反映了爭議與阿敏念派，提供了最大的細節。 Election is part of God's eternal
decree and it has a soteriological role: "That some in time are given faith by
God and that others are not given faith proceeds from His eternal decree"
(1.6).選舉是上帝的永恆的法令，並具有soteriological的作用：
“這一些時間是給上帝的信仰和其他人沒有信仰的收益來自他的永恆的法令” （ 1.6 ） 。 Election is then defined as "the
unchangeable purpose of God whereby, before the foundation of the world, out of
the whole human race, which had fallen by its own fault out of its original
integrity into sin and ruin, He has, according to the most free good pleasure of
His will, out of mere grace, chosen in Christ to salvation a certain number of
specific men, neither better nor more worthy than other, but with them involved
in a common misery"
(1.7).選舉，然後定義為“不變的宗旨，即上帝，在基礎的世界，在整個人類種族，其中下降了自己的過錯了其原有的完整性到罪惡和毀滅，他曾根據最自由的好高興，他將擺脫單純的寬限期，選擇在基督拯救了一些具體的男人，既不更好，也不更值得高於其他，但他們參與了一個共同的苦難“
（ 1.7 ） 。
Double
predestination is the typical Reformed doctrine雙命是典型的改革理論
The Canons of
Dort distinguish election and reprobation because the Scripture "declares that
not all men are elect but that certain ones have not been elected, or have been
passed by in the eternal election of God. These God out of His most free, most
just, blameless, and unchangeable good pleasure has decreed to leave in the
common misery into which they have by their own fault plunged themselves, and
not to give them saving faith and the grace of conversion" and "finally to
condemn and punish them eternally" for all their sins (1.15). Predestination
thus includes election and reprobation, and reprobation involves both a
sovereign passing by (preterition) and a just
condemnation.該規例的多特區分選舉和非難，因為聖經“聲明，不是所有的男人，但選出的某些尚未選出，或已通過的選舉永恆的上帝。這些上帝了他最自由，最公正，無可指責，並且不可改變的好高興下令離開的共同苦難到他們自己的過錯投身，而不是讓他們的信念和拯救的恩典換算“和”終於譴責和懲罰他們永遠“的所有他們的罪孽（
1.15 ） 。預定因此，包括選舉和非難，並譴責涉及一個主權經過（ preterition ）和一個公正的譴責。
Principles of
Election選舉原則
Six main features of election deserve
attention.六個主要特徵的選舉值得關注。
- (1) Election is
a sovereign, eternal decree of God. （ 1 ）選舉是一個主權，永恆的上帝的法令。 The elect have been "predestined
according to the plan of him who works out everything in conformity with the
purpose of his will" (Eph. 1:11). God chose us in Christ "before the creation
of the world" (Eph. 1:4). God's sovereign decree is not arbitrary; "in love he
predestined us... in accordance with his pleasure and will" (Eph. 1:5; cf.
Rom. 8:29).該選舉已“命中註定按照計劃，他誰出的作品都符合他的目的是將” （以弗所書1時11分）
。上帝選擇我們在基督“之前創造的世界” （以弗所書一： 4 ） 。上帝的主權法令不是任意; “愛上他注定我們...按照他很高興將” （以弗所書1:5
;比照。光碟。 8時29分） 。 This perspective is reflected in the
definition of election quoted above from Dort (1.7).這一觀點也反映在定義上述選舉從多特（
1.7 ） 。
- (2) The
presupposition of God's eternal decree of election is that the human race is
fallen; election involves God's gracious rescue plan. （ 2
）預設上帝的永恆的法令，選舉的是，人類是下降;選舉涉及上帝的仁慈拯救計劃。 It is not based on human works or
God's foreknowledge of works (Rom. 9:11).它不是基於人類工程或上帝的預知的作品（羅馬書9時11分）
。 The elect are
chosen "to be holy and blameless in his sight"; they are "adopted as his sons
through Jesus Christ" (Eph. 1:4 - 5).該選舉是選擇“將神聖和無可指責在他的視線”
;他們是“通過他的兒子通過耶穌基督” （以弗所書1:4 -5 ） 。 Hence election leads to "redemption
through his blood, the forgiveness of sins" (Eph.
1:7).因此，選舉導致“贖回通過他的血液，免除罪孽” （以弗所書1時07分） 。 The same perspective is evident in
Romans, for those whom "God foreknew he also predestined to be conformed to
the likeness of his Son" (8:29).同樣的觀點是明顯的羅馬，這些人“上帝foreknew他也注定要符合像他的兒子”
（ 8時29分） 。 The
presupposition is that they are fallen, and hence God's predestination
includes calling, justification, and glorification. This presupposition, that
the fallen race is the object of predestination, reflects the infralapsarian
perspective which is also that of the Canons of Dort (cf.
I.1,8,15).的前提是，他們下降，因此，上帝的預定包括電話，說明理由，並頌揚。這個前提，該比賽是下降的對象命，反映了infralapsarian角度看這也是該規例的多特（參見我.1,8,15
） 。
- (3) Election is
"election in Christ"; election involves rescue from sin and guilt and
receiving the gracious gifts of salvation. （ 3 ）選舉是“選舉在基督”
;選舉涉及救援從罪惡和內疚和接受禮品的親切拯救。 Election in Christ is evident in the
words already quoted from Eph.選舉在基督是顯而易見的話已經援引厄。 1:4 - 5, 11, and Rom. 1:4 -5日，
1 1日，和光盤。 8:29.
8時29分。 Christ is not
merely a subsequent means to effectuate a decree of election; election is in
Christ and through Christ.基督不僅是一個手段，隨後實行了一項法令，選舉;選舉是在基督和基督。
This is clearly
expressed in the Canons of Dort: "He has. . . chosen in Christ to
salvation.... From eternity He has also appointed Christ to be the Mediator
and Head of all the elect and the foundation of their salvation. Therefore He
decreed to give to Christ those who were to be saved, and effectually to call
and draw them into His fellowship through His word and Spirit"
(I.7).這顯然是有人在規例的多特： “他。 。
。選擇在基督救贖....從永恆他還任命基督是頭調解者和所有選舉和基礎的救贖。因此他下令給誰基督那些被保存，有效地調用和借鑒他們通過他的研究他的文字和精神“
（一.7 ） 。 Thus God's
election is in Christ, and Christ is both the foundation of election and the
foundation of salvation.因此，上帝的選舉是在基督和基督既是基礎的選舉和基礎得救。 Calvin also referred to Christ as the
mirror of our election.卡爾文還提到基督作為一面鏡子，我們的選舉。
- (4) Election
involves both the elect's salvation and the means to that end. （ 4
）選舉涉及的選舉的拯救和手段實現這一目的。 This is already evident in the
repeated references to election in Christ, but it is made even more
specific.這已經是明顯的一再提到選舉在基督，但它變得更加具體。 God chose the elect "to be holy and
blameless in his sight, . . . to be adopted as his sons" (Eph. 1:4 - 5); the
elect are those whom God "foreknew. . . predestined. . . called. . .
justified. . . glorified" (Rom. 8:29 - 30).上帝選擇的選舉“是神聖和無可指責在他的視線， 。 。
。是通過他的兒子” （以弗所書1:4 -5 ） ;的選舉是上帝的人“ f oreknew。 。 。注定。 。 。呼籲。 。 。有道理的。 。 。榮耀“
（羅馬書8時29分-3 0） 。 God chose the elect "to be saved
through the sanctifying work of the Spirit and through belief in the truth" (2
Thess. 2:13).上帝選擇的選舉“ ，以節省通過sanctifying工作的精神，並通過信仰的真相” （ 2洛尼基。 2時13分）
。 Hence the
preaching of the gospel is indispensable in effecting God's election (Rom.
10:14 - 17; cf. Acts 18:9 - 11).因此，宣揚福音是必不可少的影響上帝的選舉（羅馬書10:14 -1
7;比照。行為1 8點0 9分- 11 ）。 The salvation of the elect has its
decretive origin before time, is realized through means in history, and
culminates in eternal
glorification.拯救的選舉有其法令之前，原產地的時間，是實現手段的歷史，並達到最高潮永遠頌揚。
This is echoed
in the Canons of Dort: "He decreed to give them true faith in Him, to justify
them, to sanctify them, and, after having powerfully kept them in the
fellowship of His Son, finally to glorify them, for the demonstration of His
mercy and the praise of the riches of His glorious grace"
(I.7).這是呼應的規例的多特：
“他下令讓他們真正的信仰他，來證明他們，認可他們，之後，有力地保持他們在研究他的兒子，終於美化他們的示範他的擺佈和讚揚的財富，他光榮的寬限期“ （一.7 ）
。 This feature of
election negates the objection that if one is elect, one will be saved
regardless of whether or not one
believes.此功能的選舉否定了反對意見，如果是選出一個將被保存無論人相信。 It also excludes the objection that
election leads to a libertine spirit; unbelief and careless living are
inconsistent with the scriptural doctrine of
election.它也排除了異議，選舉導致了放蕩的精神;不信教和不小心的生活是不符合聖經原則的選舉。
- (5) Election
(as well as reprobation) is individual, personal, specific, particular.
（ 5 ）選舉（以及非難）是個別的，個人的，具體的，特別是。 Ephesians refers repeatedly to "us"
and "we" in connection with election (1:4 - 5,
12).以弗所書多次提到“我們”和“我們”與選舉（ 1:4 -5日， 1 2日） 。 In Romans, Paul refers to "those"
whom God foreknew, predestined, called, justified, and glorified (8:29 -
30).在羅馬，保羅是指“那些”人神foreknew ，命中註定，所謂的理由，並美化（ 8時29分-3 0） 。
Rom.光碟。 9 indicates that personal election
unto salvation was operative within the election of Israel.
9日指出，個人的選舉你們得救是執行的以色列大選。 Paul states that "not all who are
descended from Israel are Israel" (9:6, 8) and he shows that "God's purpose in
election" distinguished between Isaac and Ishmael, between Jacob and Esau
(9:7, 11 - 13).保羅指出， “並非所有的後裔誰是從以色列的以色列” （ 9時06分， 8 ）和他表明，
“上帝的目的選”區分伊薩克和伊斯梅爾之間，雅各布和以掃（ 9點07 ，第11 -1 3） 。 This is also the implication of the
expressions in John 6:37 - 40; 10:14 - 16, 26 - 29; 17:2, 6, 9,
24.這也是內涵的表達約翰6時37分-4 0; 1 0:14- 16 ，2 6 -2 9; 17時02分，6 ， 9 ， 2 4
。 Hence the
Canons of Dort refer to election as the selection of "a certain number of
specific men" (I.7) and also state that "not all men are elect but that
certain ones have not been elected" but passed by in God's decree
(I.15).因此，規的多特是指當選為挑選“了一些具體的人” （一.7 ）和還指出， “不是所有的男人，但選舉的某些尚未當選”
，而是通過在上帝的法令（ I.15 ） 。
The Westminster
Confession expresses this even more emphatically when it refers to the
predestined as "particularly and unchangeably designed, and their number so
certain and definite that it cannot be either increased or diminished"
(III.4).在韋斯敏斯德表示這更強調時，指的是命中註定的“
，特別是和unchangeably設計，他們的號碼，以便確定和明確的，不能增加或減少” （第三節） 。 The Arminians held to an indefinite,
conditional election, the election of those who
believe.在阿敏念派舉行無限期的，有條件的選舉，選舉的人誰相信。 The Reformed view took the above
Scripture references seriously as well as the comforting assurance that
nothing "shall separate us from the love of Christ" and that "in all these
things we are more than conquerors through him who loved us" (Rom. 8:35 - 39).
Particular, personal election leads to the believer's comfort and does not
promote carelessness or false
confidence.鑑於改革採取了上述提到聖經嚴重，以及安慰的保證，沒有“應分開我們從基督之愛”
，以及“在所有這些事情，我們有超過征服者通過他誰愛我們” （羅馬書8 ： 35 -3 9）
。特別是，個人的選舉導致信徒的舒適性和不利於粗心大意或虛假的信心。
- (6) Finally,
the ultimate goal of election is the glory and praise of God. （ 6
）最後，最終目標是選舉的榮譽和讚美上帝。 Election to salvation involves
personal privilege, blessing, security, and comfort for the
elect.當選為拯救涉及個人特權，祝福，安全性和舒適性的選舉。 But Scripture makes clear that it is
"to the praise of his glorious grace" that everything leads (Eph.
1:6).但是，聖經清楚地表明，它是“讚美他的光榮寬限期” ，一切線索（以弗所書1:6 ） 。 The elect have been chosen and
predestined "in order that we. . . might be for the praise of his glory" (Eph.
1:12).該選舉已選定，並注定“ ，以便我們。 。 。可能是為表揚他的榮耀” （以弗所書1:12 ） 。 God's goal is "to bring all things in
heaven and on earth together under one head, even Christ" (Eph. 1:10; cf. 1
Pet. 1:1; 2:9; Matt. 13:27 - 30;
24:31).上帝的目標是“把所有的東西在天堂和地球上的共同負責人之一，甚至基督” （以弗所書1:10 ;比照。一寵物。 1:1 ;
2時09分;馬特。 13時27分-3 02 4 ： 31 ） 。 When Paul finished his long
discussion of election in Romans, he concluded with doxology (Rom. 11:33 -
36). That praise is also echoed in the Reformed confessions; the final
glorification of the elect is "for the demonstration of His mercy and praise
of the riches of His glorious grace" (Canons of Dort
I.7).當保羅結束了他長時間的討論大選羅馬，他的結論與三一頌（羅馬書11:33 -3 6）
。稱讚這也反映在改革的供詞，最後美化選舉是“示範他的仁慈和讚美的財富，他光榮的寬限期“ （規例的多特一.7 ） 。 The Westminister Confession concludes
its discussion of God's eternal decree and predestination with similar words:
"So shall this doctrine afford matter of praise, reverence, and admiration of
God; and of humility, diligence, and abundant consolation to those that
sincerely obey the Gospel" (III.8).在西敏寺自白結束討論上帝的永恆的法令，並預定類似的話：
“所以應承擔這一理論問題的讚揚，尊敬和欽佩的上帝;和謙遜，勤奮，和豐富的安慰那些真誠地服從福音” （三.8 ） 。
FH
Klooster跳頻Klooster
(Elwell
Evangelical Dictionary) （規矩福音字典）
Bibliography
目錄
GC Berkouwer,
Divine Election; L Boettner, The Reformed Doctrine of Predestination; J Calvin,
Institutes 3.21 - 24; PY De Jong, ed., Crisis in the Reformed Churches: Essays
in Commemoration of the Great Synod of Dort, 1618 - 1619; FH Klooster, Calvin's
Doctrine of Predestination; BB Warfield, "Predestination," in Biblical
Doctrines, "Predestination in the Reformed Confessions," in Studies in Theology,
and "Election," in Selected Shorter Writings of BB Warfield,
I.氣相色譜法Berkouwer ，神聖的選舉; L伯特納，經過改革的原則預定; J卡爾文學院3.21 -2 4;療法德容，編輯。
，危機歸正會：紀念文集的大的多特主教， 1 618年至1 619年;跳頻Klooster ，加爾文的學說的預定;體沃菲爾德， “預定” ，在聖經的教義“
，預定在改革的自白” ，在神學研究，並“選舉” ，在較短的著作選編的體沃菲爾德，一
This subject presentation in the original English language本主題介紹在原來的英文
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The main BELIEVE web-page (and the index to subjects) is at主要相信網頁（和索引科目），是在