1When Jesus had finished directing his twelve disciples, he departed from there to teach and preach in their cities.
2Now when John heard in the prison the works of Christ, he sent two of his disciples 3and said to him, “Are you he who comes, or should we look for another?”
4Jesus answered them, “Go and tell John the things which you hear and see: 5the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. 6Blessed is he who finds no occasion for stumbling in me.”
7As these went their way, Jesus began to say to the multitudes concerning John, “What did you go out into the wilderness to see? A reed shaken by the wind? 8But what did you go out to see? A man in soft clothing? Behold, those who wear soft clothing are in kings’ houses. 9But why did you go out? To see a prophet? Yes, I tell you, and much more than a prophet. 10For this is he, of whom it is written, ‘Behold, I send my messenger before your face, who will prepare your way before you.’ 11Most certainly I tell you, among those who are born of women there has not arisen anyone greater than John the Baptizer; yet he who is least in the Kingdom of Heaven is greater than he. 12From the days of John the Baptizer until now, the Kingdom of Heaven suffers violence, and the violent take it by force. 13For all the prophets and the law prophesied until John. 14If you are willing to receive it, this is Elijah, who is to come. 15He who has ears to hear, let him hear.
16“But to what shall I compare this generation? It is like children sitting in the marketplaces, who call to their companions 17and say, ‘We played the flute for you, and you didn’t dance. We mourned for you, and you didn’t lament.’ 18For John came neither eating nor drinking, and they say, ‘He has a demon.’ 19The Son of Man came eating and drinking, and they say, ‘Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!’ But wisdom is justified by her children.”
20Then he began to denounce the cities in which most of his mighty works had been done, because they didn’t repent. 21“Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works had been done in Tyre and Sidon which were done in you, they would have repented long ago in sackcloth and ashes. 22But I tell you, it will be more tolerable for Tyre and Sidon on the day of judgment than for you. 23You, Capernaum, who are exalted to heaven, you will go down to Hades. For if the mighty works had been done in Sodom which were done in you, it would have remained until today. 24But I tell you that it will be more tolerable for the land of Sodom on the day of judgment, than for you.”
25At that time, Jesus answered, “I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. 26Yes, Father, for so it was well-pleasing in your sight. 27All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son and he to whom the Son desires to reveal him.
28“Come to me, all you who labor and are heavily burdened, and I will give you rest. 29Take my yoke upon you and learn from me, for I am gentle and humble in heart; and you will find rest for your souls. 30For my yoke is easy, and my burden is light.”
Paul introduces the doctrine of election in Eph 1:3-14, a topic in theology that is central to the apostle’s understanding of grace, redemption, and God’s sovereignty. The development of this biblical teaching in this passage is similar to what one discovers in the book of Romans 8-9. According to Ephesians 1, God’s election of believers unto salvation (and subsequent predestination to heirship) is eternal and independent of human action or will, comes from the unmerited favor (grace) of God, brings praise to God, and relates to the person of Jesus the Messiah of God.
The doctrine of election presented by Jesus and the apostles affirms that God’s choice of specific sinners was not based on any foreseen response or obedience on man’s part (such as faith, etc). Faith and obedience were the results, not the cause of God’s election. Therefore election was not determined by or conditioned on any good quality or act foreseen in man. Everyone whom God elects will be brought by the power of the Spirit to a willing acceptance of Christ. Consequently, God’s election of the sinner, not the sinner’s choice of Christ, is the ultimate cause of salvation, though God holds man responsible to believe the gospel. Scripture presents a theological tension between man’s responsibility to believe and God’s sovereign election. Though we may not be able to completely reconcile the two, Scripture presents both truths (Matt 11:27-28; Acts 13:46,48).
There are at least nine characteristics of divine unconditional election: (1) God's eternal election was made before the foundation of the world (Eph 1:4); (2) God's election was not based upon foreseen merit or good works dwelling in those whom He chose (Rom 9:11-13; 2 Tim 1:9); (3) God's election was not based on foreseen faith for faith is the result and not the ground of God's election (Acts 13:48; 2 Thess 2:13-14); (4) Election was based on the sovereign mercy of God, therefore it does not ultimately depend on man’s will but God’s will (Rom 9:16; John 1:13); (5) Election is unconditional, therefore making the salvation of the elect certain (Rom 8:29-30; John 6:37-39); (6) Election is just (Rom 9:13-24); (7) God chose particular individuals unto salvation not group election (Rev 13:8; 17:8); (8) Two fold purpose of election: (a) To result in salvation (2 Thess 2:13; 2 Tim 2:10) and (b) to result in the glory of God (Eph 1:5-6, 12-14); and (9) election is a positive doctrine of God’s work to save fallen humans and not a negative doctrine to exclude. There is no election to be separated from God, for this is the state of all humans by default, unless the individual sinner is brought to God. – SPS