I N D E X
Kathos occurs in the New Testament one hundred and eighty-two times, and
is translated `as' and `even as' one hundred and seventy-five times, which is
evidence enough of its primary meaning.
`According as' is found four times, namely in Romans 11:8 and 1
Corinthians 1:31 where we read `according as it is written', in 2 Corinthians
9:7 where it reads `according as he purposeth' and in Ephesians 1:4 `according
as He hath chosen us'.  Seeing that kathos is a compound of kata `according to'
(Eph. 1:5) and hos `as' (Eph. 6:20), the rendering of kathos by `according as'
will be seen to be as near to the primary meaning of the two words as our
language will permit.  It is evident that the unique blessings and the unique
sphere of these blessings already indicated are in accord with, or, in harmony
with, an elective purpose.
`According as He hath chosen us'.  Eklego `to choose' is akin to eklektos
`elect' and ekloge `election'.  Later in this first chapter of Ephesians we read
`being predestinated according to the purpose' (Eph. 1:11), which but puts the
theme of election before us in other terms.  By their very nature, `election'
and `predestination' are words of high import.  They belong to the realm of
Divine sovereignty and purpose and cannot be denied or fail.  Speculation
concerning the subject has led to much strife, and has had in some cases a
deadening effect upon life and service, for an element of `fate' has been
imported that has stultified effort and paralysed the exercise of freedom of
choice.
While it is beyond the requirements of exposition to turn aside and
consider these questions in all their bearings, one feature seems called for to
adjust the balance.  We are compelled to conclude from the way
in which `choose', `elect' and `election' appear in the Scriptures, that this
choice or election proceeds from God and cannot be altered by man.
`Ye have not chosen Me, but I have chosen you' is the statement of the
Saviour concerning the choice of the `Twelve'; and the believers are often
entitled `The Elect'.  Associated with `election' is a `purpose' that must
`stand' (Rom. 9:11), and it is called by its very nature `an election of grace'
(Rom. 11:5).  The reader may at some time have come into touch with the
Calvinistic doctrine of `decrees', and faced the dreadful consequences of this
belief, which by the very relentlessness of its logic, as surely predetermines
who are to be irretrievably lost, as it predetermines the number who must be
saved.  He may on the other hand have been spared this conflict, but to every
mind there must come at times concern over this great problem.  If man is a
moral agent, held responsible for his actions, so that, should he transgress, he
is held worthy of punishment, then by all the laws of right and wrong, that man
must have some measure of choice.  If he be held in bonds so tight that his very
evil acts are the results of an unalterable decree, conscience is seared and
every strand of equity destroyed, and both `sin' and `salvation' become but
hollow mockeries.  Man would be the sport of a power indeed greater than
himself, but a power who could command neither respect nor devotion.  Some have
faced the facts that there appear to be two lines of teaching in the Scriptures
that run side by side but which never appear to meet, and are content to fall
back upon the words of Abraham `Shall not the Judge of all the earth do right?'
One writer says:
`Rather than give a positive answer to the question, therefore, I should
desire, like Burnet, to state the arguments on both sides, and leave the
conclusion to others; with Watts, to pronounce, that since we are assured,
by reason and Scripture, both of human free will and Divine foreknowledge,
44