Old Testament Election

In the Old Testament, the Hebrew word (transliterated) “bahiyr” appears 13 times. Here are the references:

2 Samuel 21:6 uses the term to identify King Saul as God’s “chosen one.” This election is of an individual but not unto salvation in accordance with the New Covenant.

1 Chronicles 16:13 uses the term to identify the seeds or descendents of Jacob as His “chosen ones.” This election is the corporate election of the Old Covenant and not our individual election in accordance with the New Covenant.

Psalms 89:3 uses the term to identify the corporate election of the Old Covenant and not our individual election in accordance with the New Covenant.

Psalms 105:6 uses the term to identify the corporate election of the Old Covenant and not our individual election in accordance with the New Covenant.

Psalms 105:43 uses the term to identify the corporate election of those He brought out of Egypt, “His chosen ones.”

Psalms 106:5 uses the term to identify the corporate election of the Nation of Israel, and not our individual election in accordance with the New Covenant.

Psalms 106:23 uses the term to identify Moses as God’s “chosen one,” and not our individual election in accordance with the New Covenant.

Isaiah 42:1 uses the term to identify God’s Servant, and according to Matthew 12:15-21 is a reference to Christ Jesus.

Isaiah 43:20 uses the term to identify the corporate election of the Nation of Israel, and not our individual election in accordance with the New Covenant.

Isaiah 45:4 uses the term to identify the corporate election of the Nation of Israel, and not our individual election in accordance with the New Covenant.

Isaiah 65:9 uses the term to identify the corporate election of the Nation of Israel, and not our individual election in accordance with the New Covenant.

Isaiah 65:15 uses the term to identify the corporate election of the Nation of Israel, and not our individual election in accordance with the New Covenant.

Isaiah 65:22 uses the term to identify the corporate election of the Nation of Israel and not our individual election in accordance with the New Covenant.

In summary, the Old Testament Election’s provide illustrations of God choosing individuals according to His purpose and choosing the descendants of Abraham, Isaac and Jacob as His chosen nation. But most important, Isaiah 42:1 refers to Christ as God’s chosen One, and thus refers to His election before time.

However election in accordance with the New Covenant is foreshadowed in the Old Testament, so lets look at some of these verses.

Psalms 65:4 says some are blessed because they are chosen by God to be brought near to God, and to dwell in God’s courts. This certainly mirrors the idea of being spiritually placed “in Christ” and thus receiving the blessings of being “in Christ” which include spiritually being in God’s heavenly places (courts) and being made alive together with Christ (brought near).

Jeremiah 31:31 says God will make a new covenant with the house of Israel and the house of Judah. These “houses’ are made up of individuals who believe in God and believe in God’s promises, and so the New Covenant is with individual believers. Paul teaches in Galatians chapter 3 that even Gentile believers that belong to Christ become “in Christ” children of the promise .

 

Scripture refers to "My Chosen One" both for Christ, and for Israel (Isaiah 45:4).
In addition to Isaiah 42:1, the phrase is found in Luke 9:35, clearly identifying My Chosen One as the Son.

In 1 Peter 1:19-20 we see Christ was known beforehand, before the foundation of the world. The idea is Christ was included in God's redemption plan formulated before creation as the Lamb without blemish.

 

In Hebrews 11 we learn that the OT Saints were not set apart because they were in the right blood line, but because they gained approval by faith. So every OT Saint who waited in Abraham's bosom to be made perfect by the blood of Christ was individually and conditionally chosen based on God crediting their faith as righteous faith. See Romans 4:4-5

Paul teaches in Galatians chapter 3 that even Gentile believers that belong to Christ become when transferred “into Christ,” children of the promise . And that is why "you must be born anew" indicates it is not the initial physical birth into the right blood line that saves, but the born anew spiritual birth that occurs when we are "made alive" together with Christ.

 

Turning now to the New Testament, the Greek words (transliterated) “ekleklos” and “ekloge” appear a total of 30 times and are translated “chosen,” “elect” or “election.”

Matthew 22:14 uses the term to identify that while many are called or invited, few are “chosen.” The idea is that while some might be willing to come to Christ based on hearing the invite, not everyone is “chosen” because not everyone’s heart fully trusts in Christ.

Matthew 24:22 uses the term to identify that the tribulation of end times will be cut short for the sake of those chosen by God who are alive at the time.

Matthew 24:24 uses the term to identify during end times, false Christs and false prophets will show great signs and wonders sufficient to deceive even the “elect” living at the time, if possible.

Matthew 24:31 uses the term to identify that at Christ’s second coming, His angels will gather the “elect” from wherever they are. Thus the “elect” of the New Covenant belong to Christ.

Mark 13:20, 22 and 27 mirror the Matthew 24 usages.

Luke 18:7 uses the term to identify that God will give justice to His “elect” who cry to Him day and night. The idea here is that after we are in Christ, Christ intercedes for us, and thus we can confidently approach the throne of grace.

Luke 23:35 uses the term to identify that Jesus is the “Chosen One” of God, the Christ.

Acts 9:15 uses the term to identify that Paul was God’s “chosen” instrument to bear His name before Gentiles, Kings, and the sons of Israel.

Romans 8:33 uses the term to identify that the “elect” are “in Christ” and therefore holy and blameless, so that no charge can be brought because we are justified by God Almighty.

Romans 11:5 uses the term to identify that a remnant has come to be according to God’s gracious choice, indicating that the choice that produced the remnant occurred in the present.

Romans 11:7 uses the term to identify that while the blood descendants of Abraham, Isaac and Jacob (the Jews) were seeking to obtain the fulfillment of the promises of God, only those whose heart was committed to God were chosen and the rest hardened.

Romans 16:13 uses the term to identify that Rufus was a choice man in the Lord, signifying not only that Rufus had been chosen and placed spiritually in the Lord, but also he was a faithful and diligent servant, thus a choice servant.

Colossians 3:12 uses the term to identify that the Colossians had been chosen of God, and therefore as someone predestined to be conformed to the image of Christ, they should put on a heart of compassion, humility and patience.

1 Thessalonians 1:4 uses the term to identify that Paul knows that God chose them, because He personally witnessed their conversion. This verse is directly applicable to God’s election of individuals to salvation in accordance with the New Covenant.

1 Timothy 5:21 uses the term to identify that angels affiliated with Christ, the Chosen One, are referred to as chosen angels.

2 Timothy 2:10 uses the term to identify that Paul endures all things for the sake of those who are chosen, so that they also may obtain the salvation which is in Christ Jesus and with it, eternal glory. The idea here is that Paul plants and waters, enduring all sorts of hardships, for the sake of those whose faith, nurtured by Paul, God accepts and credits as righteousness for the purpose of salvation and eternal glory in Christ Jesus.


Titus 1:1 uses the term to identify that Paul is a bondservant of Christ because his ministry is for the faith of those chosen by God.

1 Peter 1:1 uses the term to identify that the people living at the time had been chosen by God according to His foreknown plan by means of being set apart by the Holy Spirit, after having believed in Christ, who is called Truth.

1 Peter 1:20 uses the term to identify that Jesus was chosen as the Christ before the foundation of the world, and therefore God has known this from before the foundation of the world.

1 Peter 2:4 uses the term to identify that Jesus is choice and precious in the sight of God. Paul’s description of Rufus mirrors this usage by Peter concerning Christ.

1 Peter 2:9 uses the term to identify that we were once not a chosen people, and therefore we once lived without mercy, but now we are God’s chosen people, and we have obtained mercy.

2 John 1:1uses the term to identify that either a particular lady, or figuratively the local church being addressed was chosen by God.

2 John 1:13 uses the term to identify that either another lady with John or figuratively the local church with which John was fellowshipping at the time of writing

Revelation 17:14 uses the term to identify that those gathered by Christ at His second coming are the called and chosen and faithful, clearly indicating born again believers were first invited, then chosen based on responding to the invitation, then faithfully serving our Lord, demonstrating our faith by our works.