The elect of God – Who are they?

WHAT DOES THE BIBLE SAY?

God’s elect are those whom He calls and saves by His sovereign grace, a theme woven through both the Old and New Testaments. The Old Testament shows that God chose Israel, not because of their merit, but because of His purpose, wisdom, and love (Deuteronomy 7:6–8, 14:2; Isaiah 45:4; Psalm 135:4). But it also shows that God elects even those outside of Israel for His sovereign purposes, such as Ruth the Moabite and the Persian king Cyrus (Ruth 1:16; Isaiah 45:1-6). The New Testament also teaches that God does not show partiality but invites all people to partake of His goodness and grace (Acts 10:9-16). Thus, Scripture indicates that God sent Paul, a Pharisee as an “apostle to the Gentiles” who were “grafted in” to God’s people (Philippians 3:5; Romans 11:13, 11:17). The doctrine of election raises deep questions about how God’s sovereignty interacts with human responsibility, yet the Bible holds both together without contradiction. While we may not fully grasp how election works, we can be confident that God’s choices always align with His perfect character and infinite knowledge as well as His desire for people to be saved. Anyone who responds in faith to Christ can rest assured that they belong to God’s elect.

FROM THE OLD TESTAMENT

• In the Old Testament, “the elect” refers first to God’s chosen people, Israel, whom He selected by His own grace and purpose, not because of their merit (Deuteronomy 7:6–8; Isaiah 45:4).
• Israel is repeatedly called God’s chosen, beloved, and set-apart people (Deuteronomy 14:2; Psalm 135:4).
• Yet the Old Testament also shows that election is not merely ethnic. It includes individuals whom God sovereignly appoints for His purposes, such as Abraham (Genesis 12:1–3), Ruth the Moabite (Ruth 1:16), and even unlikely people like Cyrus (Isaiah 45:1–6).
• The prophets further reveal a future righteous remnant—those among Israel who remain faithful to God despite widespread unfaithfulness (Isaiah 10:20–22; Micah 2:12).
• The Old Testament (and New Testament) shows us that “Salvation belongs to the Lord,” and without Him, we cannot be saved (Jonah 2:9; Psalm 3:8).

FROM THE NEW TESTAMENT

• Predestination is a biblical doctrine (Ephesians 1:4–5; Romans 8:29–30; 2 Timothy 1:9). This doctrine teaches us that God elects or chooses people to salvation. However, predestination does not come apart from God’s other attributes. That is, He does not arbitrarily choose some to be saved. He also does not arbitrarily condemn some to hell (1 Timothy 2:3-4; Titus 2:11; 2 Peter 3:9) nor does He choose people to be saved based on their merit as we are all sinners deserving hell (Romans 3:23).
• Romans 9 offers the most pointed Scripture about God's sovereignty in election. In this passage, Paul is addressing questions some Jews had about God's sovereignty in choosing His people. Paul points out that not all ethnic Jews were among the spiritual nation of Israel (Romans 9:6) and that God has always made choices about whom He elected (Romans 9:10-12). He argues that God is not unjust but has the prerogative of doing what He pleases (Romans 9:15). God does not do what He pleases arbitrarily. His choices are in line with His perfect character and infinite knowledge.
• The New Testament confirms that apart from God’s work, there would be no way for us to be saved (John 6:44; Ephesians 2:1–5).

IMPLICATIONS FOR TODAY

The doctrine of election is not controversial; the Bible clearly talks about God choosing people. What is controversial is how exactly that choice is made. How does human responsibility or choice fit in with God’s sovereign choice?

Some hold that if each person has the ultimate free will about whether to choose salvation, God's sovereignty is challenged. God is left to hope that people will choose His way, rather than in complete control. In the other view, one held by St. Augustine, God has complete control to determine who is saved, cause them to choose Him, and accomplish their salvation. Critics say this view undermines each person's free will and erodes any accountability people have to God.

Though we may never know this side of eternity how they work together, God sovereignly chooses or predestines people, the elect of God, and the elect of God as well as all people must respond and receive salvation. Neither is mutually exclusive. So, how can we know if we are the elect of God? Respond to who God is and what He has done through Jesus, who loves us, died for us, and rose again. All who place their trust in Him can be assured that they are the elect of God on the basis of what He did for us and our response to Him.

UNDERSTAND

• God’s elect are those He chooses by His sovereign grace, not because of their merit, but because of His purpose and love.
• God’s election has always involved God calling people to Himself and saving them by His work alone.
• Anyone who responds to Jesus in faith can be confident they belong to God’s elect, because God’s sovereignty and human response work together in His plan of salvation.

REFLECT

• Where do you struggle to understand what the Bible teaches about the elect of God?
• How do you ensure that you are trusting in God’s sovereign grace rather than your own efforts?
• When you struggle with doubt, how do you remind yourself that responding to Jesus in faith is evidence that you belong to God’s elect?

ENGAGE

• How does our understanding of God’s sovereignty and human response shape the way we talk about salvation?
• How do Old and New Testament examples of God’s elect help us better grasp how God chooses and calls people?
• How can we hold both God’s sovereign election and the call to believe in tension without minimizing either truth?