Old Testament References to Divine Election and Choice

The concept of divine election and choice is a significant theme in the Old Testament, with various traditions interpreting its meaning and implications differently. The Hebrew Bible describes God's election of individuals, groups, and nations, often using terms like "choose" (Hebrew: בָּחַר, bachir) and "elect" (Hebrew: בְּחִיר, b'chir) ^{[1, 2]}.

One of the primary examples of divine election in the Old Testament is God's choice of Israel as his peculiar treasure (Psalms 135:4) ^[4]. This election is not limited to the nation as a whole but is also seen in the selection of specific individuals, such as Jacob over Esau (Genesis 25:23; Romans 9:13). The biblical account presents God's election as a sovereign act, not based on human merit or foreseen faith ^[5].

Reformed and Calvinistic Perspectives

Reformed theologians, such as Charles Hodge, understand election as a doctrine that emphasizes God's sovereignty in salvation. According to Hodge, election is "the eternal, sovereign, immutable, and unconditional decree or 'determinate purpose' of God" that governs all events, including salvation ^{[7, 3]}. This perspective is rooted in passages like Ephesians 1:4-5, which speaks of God's choosing believers in Christ before the foundation of the world.

John Calvin's commentary on Genesis highlights the distinction between corporate and individual election, suggesting that the general election of the people of Israel had in view the end that God might have a Church separated from the rest of the world ^[6]. Calvin's interpretation emphasizes the role of God's sovereignty in election.

Catholic and Scholastic Perspectives

In contrast, Catholic theologians like Thomas Aquinas view election as part of God's providence, where predestination presupposes election and love. According to Aquinas, God's election is not arbitrary but is guided by his foreknowledge and love for those whom he chooses ^[8]. The Catechism of the Catholic Church also emphasizes the importance of understanding election within the context of God's overall plan of salvation ^[11].

Patristic and Orthodox Perspectives

The early Church Fathers, such as Augustine, interpreted election in the context of predestination, arguing that God's foreknowledge is not merely a passive awareness of future events but an active aspect of his predestinating will ^[9]. Eastern Orthodox theologians like John of Damascus also emphasize the role of God's foreknowledge and will in election, highlighting the complexity and mystery surrounding this doctrine ^[10].

Shared Ground and Divergent Views

Despite the differences in interpretation, most Christian traditions agree that the concept of divine election is rooted in the biblical text and is closely tied to God's sovereignty and love. However, the understanding of how election relates to human free will, the nature of God's foreknowledge, and the implications of election for salvation vary significantly across traditions.

The Jewish tradition, as represented in the Babylonian Talmud, also grapples with the concept of election, particularly in the context of God's choice of Israel and individual figures like David ^[12]. The Talmudic discussion highlights the nuances and complexities involved in understanding divine election.

The various interpretations of divine election in the Old Testament reflect fundamental differences in hermeneutical approaches, theological emphases, and understandings of God's nature and humanity's role in salvation. While traditions diverge on the specifics, they converge on the significance of election as a theme that underscores God's initiative and love in human history.

Sources

Hitchcock's Bible Names “Hitchcock's Bible Names: Beraiah — the choosing of the Lord”
Hitchcock's Bible Names “Hitchcock's Bible Names: Ibhar — election; he that is chosen”
Easton's Bible Dictionary “Easton's Bible Dictionary: Predestination — This word is properly used only with reference to God's plan or purpose of salvation. The Greek word rendered "predestinate" is found only in these six passages, Acts 4:28; Rom. 8:29, 30; 1 Cor. 2:7; Eph. 1:5, 11; and in all of them it has the same meaning. They teach that the eternal, sovereign, immutable, and unconditional decree or "determinate purpose" of God governs all events. This doctrine of predestination or election is beset with many difficulties. It belongs to the "secret things" of God. But if we take the revealed word of God as our guid”
King James Version “[KJV] Psalms 135:4 — For the LORD hath chosen Jacob unto himself, and Israel for his peculiar treasure.”
Torrey's Topical Textbook “Torrey's Topical Textbook: Election — Of Christ, as Messiah -- Isa 42:1; 1Pe 2:6. Of good angels -- 1Ti 5:21. Of Israel -- De 7:6; Isa 45:5. Of ministers -- Lu 6:13; Ac 9:15. Of churches -- 1Pe 5:13. Of saints, is Of God. -- 1Th 1:4; Tit 1:1. By Christ. -- Joh 13:18; 15:16. In Christ. -- Eph 1:4. Personal. -- Mt 20:16; Joh 6:44; Ac 22:14; 2Jo 1:13. According to the purpose of God. -- Ro 9:11; Eph 1:11. According to the foreknowledge of God. -- Ro 8:29; 1Pe 1:2. Eternal. -- Eph 1:4. Sovereign. -- Ro 9:15,16; 1Co 1:27; Eph 1:11. Irrespective of merit. -- Ro 9:11. Of grace. -- Ro 11:5. Recorded i”
CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 2 (Gen 24-50), section 2.19: general election of the people had reference to this end, that God might have a Church separated from the rest of the world. What absurdity, then, is there in supposing that Paul applies to special election the words of Moses, by which it is predicted that the Church shall spring from the seed of Jacob? And an instance in point was exhibited in the condition of the heads themselves of these two nations. For Jacob was not only called by the external voice of the Lord, but, while his brother was passed by, he was chosen an heir of ”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 66: and just [u poses come from God, it is of Him, and not of us, that we seek and find his favour. Election is to Holiness. 4. Another plainly revealed fact is, that we are chosen to holiness; that we are created unto good works; in other words, that all good in us is the fruit, and, therefore, cannot by possibility be the ground of election. In Eph. i. 3-6 , the Apostle says: “Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: according as He hath chosen us ”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), Of Predestination, Art. 4: Article: Whether the predestined are chosen by God? [*"Eligantur."] I answer that, Predestination presupposes election in the order of reason; and election presupposes love. The reason of this is that predestination, as stated above (Article [1]), is a part of providence. Now providence, as also prudence, is the plan existing in the intellect directing the ordering of some things towards an end; as was proved above (Question [22], Article [2]). But nothing is directed towards an end unless the will for that end alre”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 47.--PREDESTINATION IS SOMETIMES SIGNIFIED UNDER THE NAME OF FOREKNOWLEDGE. (part 1): These gifts, therefore, of God, which are given to the elect who are called according to God's purpose, among which gifts is both the beginning of belief and perseverance in the faith to the termination of this life, as I have proved by such a concurrent testimony of reasons and authorities,--these gifts of God, I say, if there is no such predestination as I am maintaining, are not foreknown by God. But they are foreknown. This, therefore, is the predestination w”
CCEL (Eastern Orthodox) “John of Damascus, An Exact Exposition of the Orthodox Faith, section 60: and counsel, and decision, and by nature made whatever is good His own and whatever is bad foreign to Him 2119 2119 Basil, on Ps. xliv. , or rather on Isaiah vii. . For thus says Isaiah the prophet, Before the child shall know to prefer the evil, he shall choose the good; because before the child knows good or evil, he refuses wickedness by choosing the good 2120 2120 Is. vii. 16 , sec . LXX. . For the word “before” proves that it is not with investigation and deliberation, as is the way with us, but as God and as subsist”
Catechism of the Catholic Church (Catholic) “Catechism of the Catholic Church, 3. the anagogical sense (Greek: anagoge, "leading"). We can view (part 2): 2 Kings, 1 and 2 Chronicles, Ezra and Nehemiah, Tobit, Judith, Esther, 1 and 2 Maccabees, Job, Psalms, Proverbs, Ecclesiastes, the Song of Songs, the Wisdom of Solomon, Sirach (Ecclesiasticus), Isaiah, Jeremiah, Lamentations, Baruch, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zachariah and Malachi. The New Testament: the Gospels according to Matthew, Mark, Luke and John, the Acts of the Apostles, the Letters of St. Paul to the Romans, ”
Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Bava Batra 91b.10: “Who had dominion in Moab,” this means that they married Moabite women. “And Jashubi Lehem,” this is referring to Ruth the Moabite, who returned [ sheshava ] and attached herself to Bethlehem of Judea. “And the matters are ancient,” this means that these matters were said by the Ancient of Days, i.e., they occurred through God’s will, as it is written: “I have found David My servant” (Psalms 89:21); and the same term “found” also appears with regard to the daughters of Lot, as it is written: “Your two daughters that are found here” (Genesis 19:15). This te”

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