God's Chosen People in the Old Testament

The concept of God's chosen people in the Old Testament refers primarily to the nation of Israel, whom God selected for a special relationship and purpose ^{[5, 16]}. This election was not based on their merit but on God's sovereign will and grace ^{[11, 16]}. The Psalms declare, "For the LORD hath chosen Jacob unto himself, and Israel for his peculiar treasure" ^[3]. This choosing established Israel as distinct from other nations, intended to be a people set apart for God ^[16].

The idea of being "chosen" (Hebrew: bachar) is central to Israel's identity. It signifies a divine selection for a specific role within God's plan ^[5]. This choice is evident in God's covenant with Abraham, which established a lineage through whom God would bless all nations. The names of individuals and groups within Israel often reflect this concept of divine selection or belonging to God. For instance, "Eliam" and "Ammiel" both mean "the people of God" ^{[1, 2]}, while "Beraiah" means "the choosing of the Lord" ^[4], and "Mibhar" can mean "chosen" ^[8].

The Old Testament frequently highlights this divine election. Deuteronomy 7:7-8 states, "The LORD did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people: But because the LORD loved you, and because he would keep the oath which he had sworn unto your fathers." This passage underscores that Israel's election was an act of divine love and faithfulness to the covenant, not a response to their inherent greatness or righteousness ^[16]. God's choice of Israel was to magnify the riches of his power and grace among them ^[16].

This election carried with it specific responsibilities and privileges. Israel was called to be a holy nation, a kingdom of priests, and a light to the Gentiles (Exodus 19:5-6). They received God's law and were entrusted with the divine oracles. The selection of individuals for specific tasks also reflects this broader theme of divine choosing. For example, Moses was chosen by God to lead Israel out of Egypt ^[7], and he, in turn, chose able men to assist him in governing the people ^[6].

In later biblical and theological interpretation, the understanding of "God's chosen people" expands and develops. The New Testament applies descriptions originally given to Israel to Christians, indicating that believers, both Jewish and Gentile, are now considered God's people in the new covenant era ^[10]. For example, 1 Peter 2:9 states, "But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light." Adam Clarke notes that these titles, formerly applied to the entire Jewish Church, are here given to Christians generally, encompassing all who believe in Christ, whether Jewish or Gentile ^[9]. This suggests a continuity and expansion of the concept of God's chosen people, where the spiritual blessings promised to Abraham and his spiritual seed are now realized through faith in Christ ^[12].

The apostle Paul, particularly in his letter to the Romans, addresses the ongoing status of Israel as God's chosen people. He affirms that God's choice of Israel was from the very beginning, based on grace alone, before they could do anything to earn their status ^[11]. Even though many Jews did not believe in Christ, Paul argues that God has not rejected his people ^[11]. He draws a parallel to the time of Elijah, when many faithful people remained despite widespread apostasy, suggesting that a remnant of Israel continues to be chosen by grace ^[11]. Matthew Henry notes that the inclusion of Gentiles and the partial unbelief of Israel were foretold in the Old Testament, demonstrating consistency with God's promises ^[15].

John Gill, one theologian, interprets "Jacob" in Psalm 135:4 not only as the personal Jacob or his natural posterity but also as "mystical and spiritual Jacob and Israel," referring to the whole church, which is chosen to be God's special people ^[13]. He further explains that God's elect, whether Jewish or Gentile, were chosen from eternity to be his covenant people ^[14]. This perspective emphasizes that while Israel was chosen as a nation for outward favors, the deeper spiritual election applies to those, both Jewish and Gentile, who are part of the church through faith ^{[13, 14]}.

The concept of God's chosen people, therefore, begins with the specific election of Israel in the Old Testament, establishing a unique relationship and purpose. This understanding evolves to include a spiritual dimension in the New Testament, where believers in Christ, regardless of ethnic origin, are incorporated into God's chosen people, inheriting the spiritual promises and privileges. This continuity highlights God's faithfulness to his covenant promises and his overarching plan for humanity.

Sources

Hitchcock's Bible Names “Hitchcock's Bible Names: Eliam — the people of God”
Hitchcock's Bible Names “Hitchcock's Bible Names: Ammiel — the people of God”
King James Version “[KJV] Psalms 135:4 — For the LORD hath chosen Jacob unto himself, and Israel for his peculiar treasure.”
Hitchcock's Bible Names “Hitchcock's Bible Names: Beraiah — the choosing of the Lord”
Easton's Bible Dictionary “Easton's Bible Dictionary: Chosen — Spoken of warriors (Ex. 15:4; Judg. 20:16), of the Hebrew nation (Ps. 105:43; Deut. 7:7), of Jerusalem as the seat of the temple (1 Kings 11:13). Christ is the "chosen" of God (Isa. 42:1); and the apostles are "chosen" for their work (Acts 10:41). It is said with regard to those who do not profit by their opportunities that "many are called, but few are chosen" (Matt. 20:16). (See [114]ELECTION.)”
Exodus “Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. -- Exodus 18:25”
Psalms “He sent Moses, his servant, and Aaron, whom he had chosen. -- Psalms 105:26”
Hitchcock's Bible Names “Hitchcock's Bible Names: Mibhar — chosen; youth”
1 Peter (Methodist/Wesleyan) “Adam Clarke on 1 Peter 2:9: Ye are a chosen generation - The titles formerly given to the whole Jewish Church, i.e. to all the Israelites without exception, all who were in the covenant of God by circumcision, whether they were holy persons or not, are here given to Christians in general in the same way; i.e. to all who believed in Christ, whether Jews or Gentiles, and who received baptism in the name of the Father, and of the Son, and of the Holy Ghost. The Israelites were a chosen or elected race, to be a special people unto the Lord their God, above all people that were upon the face of the”
1 Peter (Protestant academic) “Tyndale House on 1 Peter 2:9: 2:9 Peter applies descriptions of the Israelites in the Old Testament (see, e.g., Exod 19:5-6) to his primarily Gentile audience, indicating that they—like all Christians—are truly God’s people in the new covenant era.”
Romans (Protestant academic) “Tyndale House on Romans 11:2: 11:2 chose from the very beginning: Before the people of Israel could do anything to earn their status, God selected them to be his people based on his grace alone. • Elijah the prophet: In 1 Kgs 19:1-18, the apostate King Ahab had slaughtered many of the Lord’s prophets, and Ahab’s wife Jezebel threatened Elijah with the same fate. Elijah fled to the wilderness, where he bemoaned his fate. God responded with the assurance that many faithful people remained. Paul found the present situation to be somewhat parallel. While many Jews did not believe, and some were ev”
Ephesians (Methodist/Wesleyan) “Adam Clarke on Ephesians 1:11: In whom - Christ Jesus; also we - believing Jews have obtained an inheritance - what was promised to Abraham and his spiritual seed, viz. the adoption of sons, and the kingdom of heaven, signified by the privileges under the Mosaic dispensation, and the possession of the promised land, but all these privileges being forfeited by the rebellion and unbelief of the Jews, they are now about to be finally cut off, and the believing part to be re-elected, and put in possession of the blessings promised to Abraham and his spiritual seed, by faith; for without a re-elect”
Psalms (Baptist/Reformed) “John Gill on Psalms 135:4: For the Lord hath chosen Jacob unto himself,.... To be his own special people, and not another's; for his own service, and for his glory; and to be an habitation for himself, and to be for ever with him. This is not to be understood personally of Jacob, though a chosen vessel of mercy; nor of his natural posterity as such, though chosen as a nation to outward favours; for not all they, only some of them, were chosen to special grace and glory, a remnant according to the election of grace: but mystical and spiritual Jacob and Israel are meant, even the whole church an”
1 Peter (Baptist/Reformed) “John Gill on 1 Peter 2:9: Which in time were not a people,.... A "Loammi" being put upon them; see Hos 1:9 to which the apostle here refers: God's elect, whether among Jews or Gentiles, were, from eternity, his chosen people, and his covenant people; and, as such, were given to Christ, and they became his people, and his care and charge; and he saved them by his obedience, sufferings, and death, and redeemed them to himself, a peculiar people: but then, before conversion, they are not a people formed by God for himself, and his praise; nor Christ's willing people, either to be saved by him, or”
Romans (Nonconformist/Puritan) “Matthew Henry on Romans 9:25: Having explained the promise, and proved the divine sovereignty, the apostle here shows how the rejection of the Jews, and the taking in of the Gentiles, were foretold in the Old Testament, and therefore must needs be very well consistent with the promise made to the fathers under the Old Testament. It tends very much to the clearing of a truth to observe how the scripture is fulfilled in it. The Jews would, no doubt, willingly refer it to the Old Testament, the scriptures of which were committed to them. Now he shows how this, which was so uneasy to them, was the”
Deuteronomy (Nonconformist/Puritan) “Matthew Henry on Deuteronomy 14:1: Moses here tells the people of Israel, I. How God had dignified them, as a peculiar people, with three distinguishing privileges, which were their honour, and figures of those spiritual blessings in heavenly things with which God has in Christ blessed us. 1. Here is election: The Lord hath chosen thee, v: 2. Not for their own merit, nor for any good works foreseen, but because he would magnify the riches of his power and grace among them. He did not choose them because they were by their own dedication and subjection a peculiar people to him above other natio”

Ask Your Own Question