The Role of the Chosen One in Scripture

What is a chosen one?

The biblical term 'chosen one' designates individuals or groups God selects for covenantal roles, reflecting His sovereign will and redemptive intent.

In Deuteronomy 7:6, God declares Israel to be 'a people holy to the Lord' and 'a treasured possession,' emphasizing their election as a nation set apart to model His character. Similarly, Isaiah 42:1 introduces Jesus as the 'chosen one,' anointed to bring justice and salvation - a theme fulfilled in the Gospels. This designation often intertwines divine authority with ethical responsibility.

The term appears across both Testaments, highlighting God’s ongoing relationship with His people. While Israel’s election underscores communal identity, Jesus’ selection as the 'chosen one' centers on individual mission and atonement. These examples illustrate how the concept evolves from a national covenant to a personal, redemptive fulfillment.

How does the Old Testament use 'chosen one'?

The Old Testament frames 'chosen one' as both a collective identity for Israel and a prophetic anticipation of a messianic figure.

In Deuteronomy 14:2, God declares Israel 'a people holy to the Lord' and 'a treasured possession,' affirming their election as a covenant community set apart to reflect His holiness. This election is not rooted in Israel’s merit but in God’s sovereign grace (Deuteronomy 7:6-8), entrusting them with the Law and a vocation to mediate His blessing to the nations. Meanwhile, Isaiah’s prophecy of a 'suffering servant' (Isaiah 53:11) reframes the 'chosen one' as a future messiah who would bear the sins of many, blending Israel’s priestly role with a redemptive mission. These texts create theological continuity: Israel’s election foreshadows the Messiah’s salvific work, linking national identity to a universal salvation plan.

This dual framework - national election and messianic hope - sets the stage for New Testament interpretations of Jesus as the ultimate 'chosen one,' fulfilling both the covenantal legacy and the servant’s redemptive purpose.

How does the New Testament apply 'chosen one' to Jesus?

The New Testament applies 'chosen one' to Jesus by framing his identity in Luke 23:35 and Acts 10:38 as central to God’s redemptive plan.

In Luke 23:35, the crowd’s mocking accusation - 'He saved others; let him save himself!' - ironically affirms Jesus’ status as the 'chosen one' (Messiah), even as they reject him. This juxtaposition highlights the paradox of his mission: his true election is revealed not through political power but through sacrificial death. The term, though twisted into mockery, underscores his fulfillment of Isaiah’s 'suffering servant' (Isaiah 53:11), linking his rejection to salvation for many.

Acts 10:38, however, directly declares Jesus as the 'chosen one' anointed with the Holy Spirit and power to heal and liberate. Peter’s sermon positions this anointing as the climax of God’s covenantal promises, emphasizing Jesus’ role in fulfilling Israel’s hope for redemption. By connecting Jesus’ ministry to the 'good news' of salvation (Acts 10:36-43), Peter redefines 'chosen one' as one whose life and death reconcile humanity to God, transcending national boundaries.

These texts illustrate how the New Testament reinterprets 'chosen one' from a national covenantal term into a Christological title, anchoring Jesus’ identity in both divine election and cosmic purpose.

How to Read 'Chosen One' Correctly

To interpret 'chosen one' accurately, distinguish between corporate election (as in Israel's covenantal role) and individual election (as in Jesus' messianic identity).

First, recognize that corporate election, as seen in Deuteronomy 7:6 and Isaiah 42:1, emphasizes God's sovereign choice of a people or purpose, while individual election, as in Luke 23:35 and Acts 10:38, highlights Jesus' unique role in salvation history. Second, contextualize messianic prophecies: Isaiah's 'suffering servant' (Isaiah 53:11) prefigures Jesus' mission, but later texts like Acts 10:38 reinterpret these promises in light of his resurrection. Avoid reading New Testament Christology backward into Old Testament texts.

Lastly, resist anachronistically applying Jesus' election to Old Testament contexts. Deuteronomy 7:6, for example, reflects Israel's vocation, not a foreshadowing of Christ. Instead, trace how New Testament authors like Luke and Peter (Acts 10:38) reframe 'chosen one' to unite covenantal continuity with redemptive fulfillment.

Going Deeper

To explore election theology further, consider Romans 9 - 11, where Paul examines God’s sovereignty and human responsibility in the context of Israel’s election.

In Romans 9:6-13, Paul argues that not all physical descendants of Israel are part of God’s chosen people, emphasizing divine election over lineage, while Romans 11:5-7 highlights a ‘remnant chosen by grace’ amid widespread rejection, illustrating the interplay between grace and human response.