The Elect of God: Angels, Israel and the Believers

There are three elect groups: Angels, Israel and the Believers.

When we read "the elect" in Matthew 24:22; 24 and 31 the tendency is to apply it to believer's in this dispensation. However the Olivet Discourse is Old Testament, before the Cross and before the Church's birth at Pentecost. So the only "elect" Jesus is addressing is Israel corporately...as a nation, saved and unsaved. 

When I made this distinction with a believer's who is post-tribulation rapture said to me:

You know, you go to great extremes to disprove Jesus'words. 

We and all who are the called out ones are the elect. Both the ones who looked forward to Messiah.

I answered: 

Not at all. Part of the literal, historical grammatical interpretation is the define the terms that are used in the context in which they occur. Even Jesus used this method.

“You have heard that it was said…But I say to you…” (Matt 5:21, 27, 31, 33, 38, 43).

The grammatical-historical method comprises several aspects. In grammatical interpretation, the interpreter seeks to understand the meaning of the words, syntax, and grammar of a passage. Because the Biblical languages are Hebrew, Aramaic, and Greek, interpreters stress the importance of knowing these languages. The text of Scripture is composed of words, which necessitates comprehending their meaning, but this meaning is in the intention of the original author and the surrounding context. Seeking the author’s intent is a vital key to accurate understanding. This goal places a restraint on the interpreter in which he seeks to draw out (“exegete”) the author’s meaning instead of reading into the text (“eisegesis”) his or her own meaning. The interpreter will also consider broader contexts such as the surrounding chapters, the book, or related passages to gain further understanding.

https://faith.edu/faith-news/the-grammatical-historical-hermeneutic/

So we need to define our terms within the context words occur so we do not make and error to how we apply the text. 

Baker's Evangelical Dictionary of Biblical Theology

God's Election of Angels . There is only one reference to elect angels in the Scripture (1 Timothy 5:21 ). In this passage Paul is admonishing Timothy in the presence of God, Jesus Christ, and the elect angels to live a godly life. Here, the angels are described as elect, in all probability because of their confirmed goodness or perfection. Just as God and Jesus Christ are unalterably good, so are these angels of God, and we are to live in the presence of every form of ultimate goodness with that as a reference point.

God's Election of Israel . Both the Old and the New Testaments (Matthew 24:22; and 31) affirm the gracious election of Israel. It is clearly stated in terms such as these: "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 ). There is an inexplicable mystery in this. Israel was not chosen because they were better, more faithful, more numerous, or more obedient than anyone else. The only reason given for Israel's election is the love of God—"Because he loved your forefathers and chose their descendants after them, he brought you out of Egypt by his presence and his great strength" (Deuteronomy 4:37 ). The election of Israel was structured within the covenant that God made with his people. By accepting the terms of the covenant that signaled their election, Israel was privileged to experience a personal relationship with God. But it also brought with it a heavy responsibility. They were to be obedient to God and follow his commands implicitly. If they refused to do God's will they would experience the heavy hand of God's judgment to the same degree that they had experienced the grace and blessing of God. "You only have I chosen [known] of all the families of the earth; therefore I will punish you for all your sins" (Amos 3:2 ). But, as the apostle Paul saw it, the gifts and calling of God are irrevocable (Romans 11:29 ) and Israel's disobedience did not cancel her out, but opened the way for everyone to enter in. This, to Paul, was perhaps the ultimate mystery: One man's fall (Adam) meant the redemption of many and one nation's sin (Israel) meant the inclusion of all. The grace of God was so vast and overwhelming that it broke apart every conventional limiting structure through that very limiting structure itself (election).

God's Election to Salvation of Believers and the Believing Community . In Scripture salvation is considered the work of God. People are lost and it is God alone who saves them; beside him there is no other savior (Isaiah 43:11 ) and no other plan of salvation (Acts 4:12 ). Whatever it be, whether false gods, other human beings, angels or other supernatural beings, or even ourselves they cannot save us. Because it is God alone who saves, those who are saved are seen to be the ones whom God has chosen (or elected) to be saved. This does not mean that they were not in some way involved in their salvation, but it does mean that God took the initiative, effected the plan, provided the grace, and deserves all the credit for the salvation of his people. None who is ultimately redeemed can boast that they saved themselves or that they added anything to the salvation that they received through Jesus Christ.

Those who are saved, the believers in Jesus Christ, are called "the elect (chosen)" ( Romans 8:33; Colossians 3:12; Titus 1:1; Revelation 17:14 ). This is based on Old Testament usage, where Israel is God's elect community. In the New Testament, the believers are God's elect. They are called the elect because God chose them to be saved (Matthew 22:14; John 6:37,39; 15:16,19; Acts 13:48; Romans 11:5; 1 Thessalonians 1:4 ). This election is understood to be an eternal act in accordance with God's foreknowledge or predetermination (Ephesians 1:4; 1 Peter 1:1-2 ). The term is applied to those who believe and also to potential believersthose whom God has yet to save are called the elect (2 Timothy 1:9 ).

Inasmuch as God has chosen some to be saved, he has also chosen how he will save them. Jesus the Messiah is God's Chosen One and believers are chosen in him (Ephesians 1:4 ). God chooses to regenerate through the word of truth (James 1:18 ), the work of the Holy Spirit (1 Peter 1:1-2 ) and personal faith (2 Thessalonians 2:13 ).

God's elect are chosen specifically to show both God's praise (1 Peter 2:9 ) and to live in obedience to Christ (1 Peter 1:2 ). As God's chosen ones they are protected by himGod works everything together for their good (Romans 8:28 ), none can bring any charge against them (Romans 8:33 ), and nothing can separate them from the love of God in Jesus Christ the Lord (Romans 8:39 ).

As with Israel in the Old Testament, so with the believers in the New Testament, the only reason given for why God chose someone to salvation is his love (Ephesians 1:4-5 ).