Isaiah 43:7

כֺּ֚ל הַנִּקְרָא֣ בִשְׁמִ֔י וְלִכְבוֹדִ֖י בְּרָאתִ֑יו יְצַרְתִּ֖יו אַף־עֲשִׂיתִּֽיו׃

7 All who are called by my name and whom I have created for my glory. I formed him; I made him.'

כֹּל הַנִּקְרָא בִשְׁמִי All who are called by my name. הַנִּקְרָא is a nifal participle; the participle is usually built on the perfect form (נִקְטָל from נִקְטַל) whereas the imperfect (יִקָּטֵל) and infinitive (הִקָּטֺל) are built on the shortened imperative (הִקָּטֵל). The nifal here is passive, and the form הַנִּקְרָא֣ is connected to בִשְׁמִ֔י with munach showing a grammatical connection almost as strong as a construct-genitive state. On the doctrine of being called, see comments below.

וְלִכְבוֹדִי בְּרָאתִיו and whom I have created. "Whom" is required by context; Gesenius explains this as a phenomenon of sentences beginning with participles: "Almost as a rule the participial construction beginning a sentence... is continued by means of a finite verb with or without waw, before which the English [translation] requires us to supply the relative pronoun implied in the participle" (GK §116x, he lists more than twenty examples). The finite verb here is בְּרָאתִיו, qal perfect 1 sg בָּרָא "create." The verb בָּרָא is sometimes mistakenly thought to imply "creation ex nilio" by virtue of the root word, but this is not so. A prophet can be told to בָּרָא a signpost (Ezekiel 21:19), and God can be shown as the one who can בָּרָא trees in the wilderness by natural means. In Genesis 1, the Lord creates (בָּרָא) out of nothing because the Bible tells us he made everything from nothing and because of the context of "In the beginning," before which there was nothing but God himself.

וְלִכְבוֹדִי for my glory. This term sits between the three verbs, and stands at the center of everything God has done. God has done all of these things for the sake of magnifying his own deserving name; the very acts for which we thank and worship him.

יְצַרְתִּיו אַף־עֲשִׂיתִיו I formed him; I made him.' יְצַרְתִּיו qal perfect יָצַר "form, fashion." This is the word God uses to describe the particular and intimate creation of man: "The LORD God formed the man from the dust of the ground..." (Genesis 2:7). The conjunctive particle אַף "even" may have only as much force here as our semicolon. עֲשִׂיתִיו (qal perfect עָשָׂה) does not really say anything new about this creation, but the three words together form a kind of complete idea. The creation spoken of here reflects the language of the Genesis creation, but God is talking about the creation of faith, the call to become God's child through the rebirth of faith by the grace of God. He does this creation through his word, whether spoken, sung, read, recited, or administered in the sacrament.

The doctrine of election is one of the purest assurances of our forgiveness and our special place in God's plan. It only tells us one thing: That God planned all along (in eternity) that you would be his. The doctrine of election is like a birth certificate: It doesn't tell you anything about anybody else but you. But it tells you who you are, and who your parents are. It anchors you in the universe. The doctrine of election tells you who you are, and who your God and Savior is -- and it anchors you in heaven, forever. It doesn't tell you anything about other people's relationships with God, but it tells you everything you need to know about your own relationship with him: You are his own dear child, and he is your eternal Father.

He loves you. He has forgiven you. He is yours, and you are his.