How does 2 Chronicles 20:7 support the concept of divine election? Text of 2 Chronicles 20:7 “Did You not, our God, drive out the inhabitants of this land before Your people Israel and give it forever to the descendants of Abraham Your friend?” Immediate Literary Context King Jehoshaphat is leading Judah in prayer as hostile nations advance (20:1–13). He grounds his plea in God’s past acts: (1) covenantal promise to Abraham, (2) sovereign gift of the land, (3) perpetual possession by Abraham’s seed. Divine election underlies each element—God chose Abraham, God expelled the Canaanites, God gave the land “forever.” Historical-Theological Setting Genesis 12:1-3 records Yahweh’s unilateral call of Abram from Ur. No prior merit is cited; the choice is rooted solely in divine purpose. That election is reaffirmed in Genesis 15:18-21; 17:7-8; Psalm 105:8-11. Jehoshaphat’s prayer explicitly invokes this chain of electing acts, showing that Israel’s identity and security rest on God’s sovereign choice rather than Israel’s prowess. Covenantal Election Framework Divine election in Scripture has three concentric circles: • Patriarchal—God singles out Abraham (Genesis 18:19). • National—Israel is chosen from all peoples (Deuteronomy 7:6-8). • Messianic—through Israel, God elects a line culminating in Christ, the Elect One (Isaiah 42:1; Luke 9:35). 2 Chronicles 20:7 sits at the intersection of the first two. By invoking Abraham, Jehoshaphat links Judah’s present deliverance to God’s immutable elective decree. Intertextual Echoes within the Old Testament • Deuteronomy 4:37—“Because He loved your fathers, He chose their descendants” parallels “descendants of Abraham Your friend.” • Nehemiah 9:7-8 quotes the same historical theology during post-exilic confession, showing the chronicler’s interpretation was shared across centuries. • Isaiah 41:8-9: “But you, Israel, My servant, Jacob, whom I have chosen, descendant of Abraham My friend.” The prophet treats Israel’s election as settled fact deriving from Abraham’s election, identical to Jehoshaphat’s logic. Fulfillment and Expansion in the New Testament • Romans 4:16—Paul argues the promise “rests on grace” so it “may be guaranteed to all Abraham’s offspring,” both Jew and Gentile, extending the electing purpose. • Galatians 3:8—“Scripture foresaw that God would justify the Gentiles by faith.” Paul sees Abraham’s election as prototype for gospel election. • Ephesians 1:4-5 roots believers’ predestination “before the foundation of the world,” harmonizing with the Old Testament’s God-initiated choice. Divine Election in Redemptive History Archaeological layers at Tel Dan and Beersheba reveal continuous Israelite presence from the Late Bronze/Iron I transition, consistent with a rapid settlement following conquest—an historical footprint of the land-grant promised by divine election. The Merneptah Stele (c. 1208 BC) already names “Israel” in Canaan, aligning with a Biblical chronology that places Israel in the land early, corroborating Yahweh’s electing act. Pastoral and Evangelistic Applications Jehoshaphat’s appeal teaches believers to anchor prayers in God’s electing character. For seekers, the verse demonstrates that relationship with God arises from His gracious choice, inviting them to respond in faith to Christ, the ultimate Elect, risen bodily (1 Corinthians 15:3-8; cf. over 500 eyewitnesses affirmed in multiple early creeds and manuscripts dated within a decade of the events). Summary 2 Chronicles 20:7 supports divine election by: • Citing God’s unilateral choice of Abraham. • Affirming the irrevocable, everlasting nature of that choice. • Showing national deliverance as an outworking of covenantal election. • Foreshadowing New Testament teaching that salvation, for Jew and Gentile alike, is rooted in God’s sovereign, gracious decision accomplished in the risen Christ. |
    |