Category: Why did God choose Israel to be His chosen people?


God’s Word affirms that the Jews are God’s chosen people: “You are a people holy to the Lord your God. The Lord your God has chosen you out of all the peoples on the face of the earth to be his people, his treasured possession” (Deuteronomy 7:6). From eternity past God knew that He would need to be born into the human race in order to save us from the spiritually dead condition that we were in (Ephesians 1—2; Genesis 3). God had planned from the beginning to be born into a very small nation or race of people called the Jews. The Old Testament tells the story of how God set about creating, distinguishing, and preserving that race.

The ultimate goal of God’s choice of the Jews as His chosen people was to produce the Messiah, Jesus Christ, who would be the Savior of the world. Jesus had to come from some nation or people, and God chose Israel. God first promised the Savior/Messiah after Adam and Eve sinned (Genesis 3). Later, God specified that the Messiah would come from the line of Abraham, Isaac, and Jacob (Genesis 12). Later still, He narrowed the Messiah’s ancestry to the line of David (2 Samuel 7). Throughout their history, the people of Israel were aware of their “chosen” status before God (see 1 Kings 3:8; 8:53; Psalm 105:43; Isaiah 43:4; 65:9; and Amos 3:2). The fact that God has an eternal future for Israel is evident in that five sixths of the Bible bears directly or indirectly upon them—Jesus being the central figure who brought the Jews and Gentiles together (Ephesians 2:14).

The fact that the Jews are God’s chosen people means that they have been held to a high standard. From those who are given much, much is required (Luke 12:48), or as God said through one prophet, “You only have I chosen of all the families of the earth; therefore I will punish you for all your sins” (Amos 3:2).

Israel’s responsibilities have included keeping and preserving the Law (Joshua 22:5); being “a kingdom of priests and a holy nation” (Exodus 19:6); and bringing “renown and praise and honor” to the Lord (Jeremiah 13:11). Their high calling is straight from the God who chose them out of all the nations of the earth.

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The word Diaspora is a transliteration of a Greek word that means “to sow throughout” or “to distribute in foreign lands” or “scatter abroad.” Some form of the Greek word is seen in six different New Testament passages, and at its simplest meaning, the Diaspora refers to Jews who were living outside of Palestine or Israel having been dispersed or scattered to other Gentile countries. In modern parlance, the Diaspora refers to the scattering of the Jews throughout Europe who returned to their homeland in 1948 with the creation of the state of Israel by a United Nations resolution.

Throughout the history of Israel, the Jewish people were conquered and sent into exile several different times. While many of them had returned to Israel when the opportunity arose, many others stayed in the Gentile countries. But the forced exile of Jews was only a small part of the reason that Jews would have been scattered throughout much of the Roman Empire during the New Testament time. Other economic and political influences led to many other Jews leaving Israel/Palestine for more comfortable and profitable lands.

There were large Jewish populations in both Egypt and Syria, with an estimated Jewish population in Alexandria, Egypt, alone, of more than one million Jews. During Roman rule many Jews were also taken to Rome as slaves, and there were large Jewish populations in several different parts of the Roman Empire. The Roman historian Mommsen wrote, “The inhabitants of Palestine were only a portion, and not the most important portion, of the Jews; the Jewish communities of Babylonia, Syria, Asia Minor and Egypt were far superior to those of Palestine.” Jews were scattered across so much of the known world that the Jewish historian Josephus wrote that “there is no city, no tribe, whether Greek or barbarian, in which Jewish law and Jewish customs have not taken root.”

Clearly, by the time of Christ’s coming, Jews were scattered throughout the Roman Empire. So at the time Jesus began His earthly ministry, there were likely more Jews living outside of Israel than in it. This is important to realize because it helps us to understand just how perfect the timing of Jesus’ coming was. With Greek being widely spoken throughout the Roman Empire and Jews having been scattered or dispersed among the nations, the time was right for Jesus to come and the gospel to spread throughout the Roman Empire. As Galatians 4:4-5 says, “But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law, to redeem those who were under the law, that we might receive the adoption as sons” (emphasis added).

So, in the broadest meaning of the word, the Diaspora would refer to the countless Jews living outside of Israel, and that is exactly the meaning we see in John 7:35 where the Jewish religious leaders would wonder where Jesus was going and if He was intending to go to “the Dispersion among the Greeks and teach the Greeks.” Jesus had told them that where He was going they could not come, nor could they find Him. Jesus, of course, was speaking of returning to be with God the Father, but the Jewish leaders thought He was going to be with Jews scattered abroad instead.

However, in the rest of the New Testament, the meaning of the Diaspora seems to evolve somewhat. First it refers more specifically to Jewish Christians who were spread out all over the Roman Empire rather than Jews in general. In Acts 8:1–4 we see the gospel being spread as the persecution of Jewish Christians began in Jerusalem, so the Jewish Christians were “scattered” or dispersed “throughout the regions of Judea and Samaria” and “those that were scattered went everywhere preaching the word.”

Those first Jewish Christians who fled Israel because of the persecution that started after the death of Stephen would have gone throughout the Roman Empire taking the message of Jesus Christ to already established and sizable Jewish communities and synagogues all over the Roman Empire. Again, in Acts 11:19, we see the word used referring to Jewish Christians, who “scattered after the persecution that arose over Stephen [and] traveled as far as Phoenicia, Cyprus, and Antioch, preaching the word to no one but the Jews only.”

God had allowed—even orchestrated—the spreading of millions of Jews throughout the Roman Empire to serve as a key part in the rapid spread of the gospel. As Jewish Christians were forced to flee Jerusalem due to persecution, they were able to travel to almost any part of the world and find a Jewish population and a Jewish synagogue from which to share the gospel of Christ. Because the Jews already knew the Old Testament, the background was set and the timing was perfect for the gospel to spread throughout the nations.

So, when James wrote in his Epistle that he was writing to “the twelve tribes which are scattered abroad” (James 1:1), he was clearly writing to Jewish Christians whom God had scattered throughout the Roman Empire. But then Peter’s use of the term takes on an even fuller meaning and now involves both Jewish and Gentile Christians who were scattered throughout the provinces in Asia Minor: “To the pilgrims of the Dispersion in Pontus, Galatia, Cappadocia, Asia and Bithynia” (1 Peter 1:1). We know from the context of 1 Peter that he is writing to both Jewish and Gentile Christians, so we see the word Diaspora now referring to Christians in general, both Jew and Gentile.

In looking at the different passages where this word is found, we can see how the meaning of Diaspora has somewhat evolved in the New Testament. Originally, it referred to all Jews who lived outside of Israel. Then it took on a more limited meaning, referring specifically to Jewish Christians who were scattered throughout the Roman Empire. Finally, we see an even more general meaning as it applies to both Jewish and Gentile Christians who were scattered around an often hostile world.

Speaking of the nation of Israel, Deuteronomy 7:7-9 tells us, “The LORD did not set His affection on you and choose you because you were more numerous than other peoples, for you were the fewest of all peoples. But it was because the LORD loved you and kept the oath He swore to your forefathers that He brought you out with a mighty hand and redeemed you from the land of slavery, from the power of Pharaoh king of Egypt. Know therefore that the LORD your God is God; He is the faithful God, keeping His covenant of love to a thousand generations of those who love Him and keep His commands.”

God chose the nation of Israel to be the people through whom Jesus Christ would be born—the Savior from sin and death (John 3:16). God first promised the Messiah after Adam and Eve’s fall into sin (Genesis chapter 3). God later confirmed that the Messiah would come from the line of Abraham, Isaac, and Jacob (Genesis 12:1-3). Jesus Christ is the ultimate reason why God chose Israel to be His special people. God did not need to have a chosen people, but He decided to do it that way. Jesus had to come from some nation of people, and God chose Israel.

However, God’s reason for choosing the nation of Israel was not solely for the purpose of producing the Messiah. God’s desire for Israel was that they would go and teach others about Him. Israel was to be a nation of priests, prophets, and missionaries to the world. God’s intent was for Israel to be a distinct people, a nation who pointed others towards God and His promised provision of a Redeemer, Messiah, and Savior. For the most part, Israel failed in this task. However, God’s ultimate purpose for Israel—that of bringing the Messiah into the world—was fulfilled perfectly in the Person of Jesus Christ.