1 The biblical language of chosenness
The expression āthe chosen peopleā (āam hanivhar), which has been employed more than any other term to designate the Jewish people by both Jewish and non-Jewish scholars in the modern period, is found almost nowhere in the Hebrew Bible.1 Instead, in the Torah, the term āholy peopleā (āam qadoshāDt. 7:6; 14:2, etc.) or āholy nationā (goy qadoshāEx. 19:6), among others, is often used in association with the people of Israel. The Hebrew word qadosh, translated into English as āholyā, comes from the root qdsh, which means in its precise sense āto separate or set apart from common use to the divine purposeā,2 as it is written: āYou shall be holy (qedushim) to me; for I the Lord am holy (qadosh), and I have separated (havdil) you from the other peoples to be mineā (Lev. 20:26).3 The expression āYou shall be holy for I the Lord am holyā is repeated several times in the book of Leviticus, with some little nuances. And most of the repetition takes place between chapters 17 and 26, what is known as the Holiness Code (11:44ā5; 19:2; 20:7; 20:26). A similar expression such as āYou shall be/are a people holy to your Godā is also used in several passages throughout Jewish Scripture (Num. 15:40; Dt. 7:6; 2 Chr. 35:3). In this way, Israelās holiness consists in her being set apart for a specific purpose, i.e. the service of God, according to which Israelās entire life is directly regulated by God.4 In fact, āholinessā is one of the most distinctive attributes of God in the Hebrew Bible, as it refers to an ultimate separation of God from all other beings: āWho is like you O Lord, among the gods? Who is like you, majestic in holinessā (Ex. 15:11; also 1 Sam. 2:2; Ps. 29:2). In the same way, the holiness of the people of Israel above other peoples denotes a fundamental separation between Israel and other peoples: āWho is like your people Israel, one nation on earthā (1 Chr. 17:21; also 2 Sam. 7:23). The meaning of āchosennessā is also included in the word qadosh for āseparation to be holyā, when attributed to creatures, is understood to be tantamount to election.
Apart from the āholy peopleā some other phrases used in the Hebrew Bible in relation to Israel are the ātreasured possessionā (āam segullahāEx. 19:5; Dt. 7:6; 14:2; 26:18; Ps. 135:4), āGodās own portionā (heleq YHWHāDt. 4:20; 9:26; 32:9), and āa people of inheritanceā (āam nahalahāDt. 4:20; Ex. 34:9). The expression ākingdom of priestsā (mamlekhet qohanimāEx. 19:6), on the other hand, appears in one place making a pair with the āholy nationā, which points to the people of Israel as both a political and religious entity.5 Again, expressions like the āchildren of Godā (banim la YHWHāDt. 14:1; Ezk. 36:20), āmy peopleā (āammiāEx. 3:7, 10; Isa. 1:3; 3:12; Jer. 30:22; Ezk. 37:27; Hos. 11:7; Joel 2:26; Amos 9:14, etc.), āmy servantā (āavadaiāLev. 25:55; Isa. 41:8; 42:1, etc.), āmy witnessesā (edaiāIsa. 43:10; 44:8) and also āmy belovedā (didiāJer. 11:15) are found especially in the prophetic books. Moreover, in the book of Isaiah, there is a unique depiction of Israel as a people created to be a ācovenant peopleā (berit āamā42:6) and a ālight of the nationsā (or goyim/āamimā42:6; 49:6; 51:4), which would give rise to the idea of a Jewish mission later in Jewish thought.
The Hebrew root bhr, which means āto chooseā, is also mentioned in the Hebrew Bible in relation to the people of Israel as well as the land of Israel, the Patriarchs, and some other biblical figures. It is used mostly in a verb form, as in the case of āthe Lord your God has chosen (bahar) you out of all the peoplesā (Dt. 7:6; also 4:37; 10:15; 14:2; Gen. 18:19; Isa. 41:8; 44:1; Ps. 33:12). It appears approximately 39 times in the book of Deuteronomy, and a third of these references is applied to the people of Israel. According to E.W. Nicholson, the deuteronomic use of the verb bahar to define Godās action on Israelās behalf in history is of a distinctive nature as it is with this usage that āthe doctrine of Yahwehās election of Israel to be his people, though implied in Israelās faith from the beginning, is first defined in Deuteronomyā.6 Robert H. Pfeiffer, on the other hand, maintains that āIt was ultimately from J the Deuteronomist derived the daring notion that Israel was the chosen people of Godā.7
As regards the vocabulary of chosenness, Arnold Eisen draws attention to the fact that whereas the term
āchosen peopleā makes chosenness an ascriptive status, a quality inherent in the people as such, the Hebrew reliance on active verbs, such as āGod chose,ā āGod loved,ā āGod knew,ā or āGod called,ā describes only what God did and indicates what Israel must to do in response.
Eisen also hastens to add that the biblical expressions such as āam segullah and āam qadosh place āchosenness in passive, adjectival voice comparable to āchosen peopleā, thus making of election a statusā.8 In fact, alongside the above-mentioned receptive expressions, there are some other examples in the Hebrew Bible, especially in the book of Isaiah, in which Israel is referred to as āmy chosen/ elected peopleā (āami behiriāIsa. 43:20) once, and as āmy chosen/elected onesā (behiri/behiraiāIsa. 42:1; 43:20; 45:5, etc.) or āhis chosen/elected onesā (behiravāPs. 105:6; I Chr. 16:13) several times, with an apparent parallel with the term āchosen peopleā (āam hanivhar). In addition to this, the original Hebrew vocabulary of chosenness, as used in the Jewish Scripture as well as in rabbinic literature, incorporates a tension between quality-based (receptive) and duty-based (responsive) formulations of chosenness. A statement like āyou are a people holy to your Godā (Dt. 7:6; cf. 28:9), which suggests a status and quality on the part of Israel, makes an obvious contrast with āyou shall be holy, for I am holyā (Lev. 11:45; Num. 15:40ā1), for the latter does not denote a status of holiness but instead, requires the people of Israel to act in a holy way, by imposing on them a privileged responsibility. As with this, Ronald Clements rightly asserts that in the deuteronomic statement (āyou are a people holyā), the holiness of Israel is presented as an āestablished factā instead of a āspiritual ambitionā, which is rather indicated in the statement of Leviticus and Numbers (āyou shall be holyā).9 Again, as we have seen, the biblical terminology in respect of Godās relation to Israel mostly consists of terms that connote an ownership and sovereignty on Godās part and a status on Israelās part, such as āspecial possessionā (segullah), āportionā (heleq), and āinheritance/heritageā (nahala). This vocabulary, which implies a natural bond between God and Israel, draws a contrast, on the surface, with the verbal use mentioned above, i.e. āGod choseā. However, the reason why āGod has chosenā Israel is also given as that they are āto be his people, his treasured possessionā (Dt. 7:6; 14:2; Ps. 135:4) or āto be his inheritanceā (Ps. 33:12), which refers to an apparent association of an active usage with a passive status.10 The special relationship between Israel and God is also strengthened by another expression which depicts God as the portion of Israel this time: āThe Lord is my allotted portion [heleqi]ā11 (Ps. 16:5; also 73:26; Lam. 3:24āJPS translation).
Election and covenant
Israel is designated in the Hebrew Bible as a people āestablishedā or āformedā by God for himself (2 Sam. 7:24; Isa. 43:1, 21), which might point to two different meanings: either that Israel as a nation is uniquely formed by God right at the beginning (eternal election) or that only after entering into a covenant with God at Sinai the tribes of Israel were made into a holy people (historical election). In fact, one can find evidence of both formulations in the Hebrew Bible.
In the book of Deuteronomy we are told that Israel is Godās portion right from the beginning:
When the Most High gave to the nations their inheritance (nehel) ā¦ He set the borders of the peoples according to the number of the children of Israel. For the portion (heleq) of the Lord is His people, Jacob the lot (hebel) of His inheritance (nahalah).12
(Dt. 32:8ā9āSoncino Chumash translation)
Again, Jeremiah 2:3, where Israel is declared as āholy to the Lord, the first fruits (reshith) of his harvestā, implies a primordial existence on the part of Israel and this is the way that the passage has been interpreted in rabbinic literature (Lev. R. 36:4). In a parallel passage, in the book of Isaiah, Israel is also designated as the one who is āchosenā and āformed in the wombā by God (44:1ā2). According to this, some later actions in the history of Israel (i.e. the Exodus and Sinai) are not so much to establish but more to express this already-existing holiness or chosenness of Israel.
On the other hand, the chosenness of Israel is frequently associated with an historical event, namely Godās delivering the tribes of Israel from Egyptian bondage in order to make them his own people (Dt. 4:20, 32ā4; 9:26ā7; Lev. 11:45; 22:33, etc.). It is also written that if only the people of Israel ākeep the commandments of the Lordā God will establish them as āhis holy peopleā (Dt. 28:9; 29:13). In Amos, in particular, the notion of an innate or substantial separation of Israel from other peoples is explicitly repudiated, as it is written: āAre you not like the Ethiopians to me, O people of Israel? Did I not bring Israel up from the land of Egypt, and the Philistines from Caphtor and the Arameans from Kir?ā (9:7).
In parallel to this, it is emphasized that the people of Israel, as a people chosen by God, are charged with greater responsibilities: āYou only have I known of all the families of the earth; therefore I will punish you for your iniquitiesā (3:2). Here the only difference between Israel and other peoples is suggested to be the religiousāethical responsibilities imposed on the former,13 namely that a proper response was expected from the people of Israel in response to Godās choosing them.
In this way, chosenness or holiness of Israel, as an eternal quality, seems to make a contrast with the obligations of the covenant. There are, in fact, three major covenants mentioned in the Torah, namely Noahide, Abrahamic and Sinaitic covenants, of which the last two are particularly essential to the concept of chosenness. The Abrahamic or Patriarchal covenant, being personal and intimate in nature, is formulated as an unconditional āpromiseā through which God chooses and blesses Abraham and grants him many children and the possession of the land of Canaan (Gen. 12:1ā3; 17:2ā14.). The Sinaitic covenant, on the other hand, which is public and formal in nature, is set up as a ācontractā agreement between God and the people of Israel, requiring mutual obligations from both parties (Ex. 19:5ā8; Dt. 26:16ā19). As a matter of fact, there is quite a complicated relation between the two: one referring to an everlasting promise and a privilege (āI will establish my covenant between me and you, and your offspring after you throughout their generations, for an everlasting covenantā) and the other referring to a set of obligations (āthe Lord your God is commanding you to observe these statutes and ordinancesā). On the one hand, the chosenness of Israel is justified as going back to the unconditional promise made to Abraham and later repeated with Isaac and Jacob (Dt. 4:37; 7:8; 10:15) as well as to Godās love for the Patriarchs, which renders election an eternal one (Dt. 4:31). On the other hand, the covenant of contract made at Sinai binds Israel to full obedience to God and his commandments (Torah), as a condition for the continuity of the promises of the covenant, if not the covenant itself (Dt. 8:1; 11:22; 26:16; 28:9). According to some, the covenant made at Sinai indicates that God was not related to Israel by āphysicalā or ānaturalā ties, like other gods were to their peoples, but, instead, with a āfree act of willā in which both parties, God as an initiator and Israel as a responder, had taken part,14 as it is written: āSo Moses came and summoned the elders of the people, and set before them all these words that the Lord had commanded him. The people all answered as one: āEverything that the Lord has spoken we will doāā (Ex. 19:7ā8).
However, in the renewed covenant agreement at Moab the people of Israel are described as left with no choice but to accept the agreement:
I call heaven and earth to witness against you today that I have set before you life and death, blessings and curses. Choose life so that you and your descendants may live, loving the Lord your God, obeying him, and holding fast to himā¦
(Dt. 30:19)
According to the passage, the Torah looks not like something given to Israel, but rather as something forced upon her. Nevertheless, in the time of Joshua the covenant between God and Israel was renewed on the basis of the peopleās choosing to serve God alone through their own free will (Jos. 24:16ā27). Another such renewal of the covenant was also made with later generations under the leadership of David (2 Sam. 7ā8) and Ezra (ch. 9). In this way, the apparent arbitrariness of Godās election of Israel through Abraham and the imposition of the covenant decrees on the people of Israel are combined with human free will.
Yet chosenness overall retains its eternal and conditional dimensions, on the one hand, and the absolute will of God and human free will, on the other. In this context, it is interesting to point to the metaphors of āhusband and wifeā (Isa. 54:5; Jer. 31:31ā3; Hos. 2:19ā20) and āfather and childā (Dt. 1:31; 8:5; 14:1; Hos. 11:1; Ps. 2:7), as employed in the Hebrew Bible as well as in rabbinic literature in respect to the special relationship between God and Israel.15 These metaphors draw a parallel with the above-mentioned twofold aspects of Israelās relationship with God, one representing the conditional (the marriage metaphor) and the other the unconditional nature of such a relationship (the fatherhood metaphor). The act of marriage, being of a legal nature, can be nullified due to the disloyalty of either party, as it is written: āa covenant that they broke, though I was their husbandā (Jer. 31:32). Yet the relation between father and child, which is purely organic, lasts forever even when the latter is disobedient and unworthy: āA faithful God, without deceit, just and upright is he; yet his degenerate children have dealt falsely with him ā¦ Is not he your father, who created you, who made you and established you?ā (Dt. 32:4ā6). Despite their iniquities Israelites are still called Godās āchildrenā, and God their āfatherā: āin the place where it was said to them, āYou are not my people,ā it shall be said to them, āchildren of the living Godāā (Hos. 1:10). In the same way, the metaphor of father and child which symbolizes an everlasting relationship is employed in 2 Samuel in relation to the King David: āI will be a father to him, and he shall be a son to me. When he commits iniquity, I will punish him with a rod such as mortals use. But I will not take my steadfast love from himā¦ā (7:14ā16).
So, while Israel, as a disloyal wife or a disobedient child, is condemned, chastised, and even abandoned by God (Godās hiding his faceāIsa. 54:8; 59:2), Godās love for Israel as that of a father/mother for his/her child renders the covenantal connection between God and Israel an eternal one. For the tie between God and Israel is depicted not merely as a legal but also an emotional one: āCan a woman forget her nursing child, or show no compassion for the child of her womb? Even these may forget, yet I will not forget youā (Isa. 49:15). Though this love of God is expressed in different ways and with different terms in the Hebrew Bible, the idea of love itself remains permanent. This is why the Sinai covenant, especially as depicted in the book of Deuteronomy, is regarded by some as an āaffair of ritualā or ākinshipā, instead of a ācontractā or āagreementā.16 In fact, in the deuteronomic account of the election of Israel, there is a constant reference to Godās promise to the Patriarchs (29:13; 4:37; also 1:8; 6:10; 9:5, 27; 30:20; 34:4). In this way, the covenant at Sinai works as a medium through which the family union built between God and the Patriarchs is re-established between God and the descendants in terms of the marriage of love with law.17 Due to this previous union, God calls Israel āhis peopleā (Ex. 3:7ā10; Hos. 11:1) even before the Exodus and covenant takes place. The theme of love is, therefore, understood to change the tone of the relationship between God and Israel from a legal to a moral and emotional union, āmarked by...