Testing Calvinism’s Proof Texts – Volume 1: Part 2

Calvinism Proof Texts — Unconditional Election and God’s Choosing

Calvinism teaches that before the creation of the world God unconditionally chose particular individuals whom He would save. This choice was not based upon anything God foresaw in those individuals, including their faith, response to the Gospel, merit, or works. Rather, according to the Calvinist understanding of unconditional election, God’s sovereign will alone determined which individuals would ultimately receive salvation.

Ephesians 1 is one of the principal passages offered in support of this doctrine. Particular emphasis is placed upon Paul’s declaration that God “chose us in Him before the foundation of the world.”

Let us examine this passage within its own context to determine whether Paul’s words actually establish the Calvinist doctrine of unconditional individual election.

Conclusion

Ephesians 1 unquestionably teaches that God chose, that His saving purpose existed before the foundation of the world, and that those under discussion were chosen “in Christ.” What the passage does not explicitly establish is the Calvinist claim that God unconditionally selected particular individuals to become believers while passing over all others. The existence of God’s choosing is not in question. The question is whether this passage proves the particular Calvinist understanding of that choosing. Examined within its context, it does not establish that conclusion.

Calvinism Proof Texts — Predestination

Predestination occupies an important place within Calvinist theology. Calvinism understands God’s predestination of the elect as part of His eternal decree whereby particular individuals were unconditionally appointed to salvation before the foundation of the world. Their eventual faith and salvation are therefore the certain result of God’s prior sovereign determination rather than conditions upon which they become included within His saving purpose.

The New Testament does indeed teach predestination. The question is not whether God predestines, but whether the passages containing this language establish the particular Calvinist understanding of what God has predestined. Let us therefore examine the passages in which προορίζω (proorizō) occurs and determine from each context what has actually been appointed beforehand.

Acts 4:27–28

Acts 4:27–28 describes Herod, Pontius Pilate, the Gentiles, and the people of Israel doing what God’s hand and purpose had predestined to occur. The object of the predestination in this passage is the redemptive event of Christ’s crucifixion. Until the corresponding Acts commentary is completed, this occurrence will remain examined here.

Romans 8:29–30

Romans 8:29–30 is one of the most important passages used in support of the Calvinist understanding of predestination. Paul states that those whom God foreknew He also predestined to be conformed to the image of His Son.

Ephesians 1:5 and 1:11

Paul uses προορίζω twice in Ephesians 1. These occurrences form an important part of the Calvinist case for unconditional individual predestination.

Click HERE For Commentary On: Ephesians 1:5
Click HERE For Commentary On: Ephesians 1:11

1 Corinthians 2:7

In 1 Corinthians 2:7 Paul speaks of God’s wisdom, hidden in former ages, which God predestined before the ages for our glory. The object of predestination in this occurrence is God’s previously hidden redemptive wisdom and purpose. Until the corresponding 1 Corinthians commentary is completed, this occurrence will remain examined here.

Conclusion

Having examined every New Testament occurrence of προορίζω (proorizō), a consistent pattern emerges. Scripture certainly teaches that God determines things beforehand. What these passages identify as predetermined includes the crucifixion of Christ, conformity to the image of His Son, adoption, inheritance, glory, and God’s redemptive purpose. The word itself does not establish that God unconditionally selected particular individuals to believe while determining that others would remain in unbelief. Consequently, these passages do not serve as proof that the Calvinist doctrine of unconditional individual predestination is what the biblical writers intended by their use of προορίζω.

Calvinism Proof Texts — God Works All Things According to His Will

Calvinism teaches that God’s sovereignty extends beyond His ability to accomplish His redemptive purposes. Within the Reformed doctrine of divine decree, God has sovereignly ordained whatsoever comes to pass. Ephesians 1:11 is frequently offered as biblical support for this conclusion because Paul describes God as the One “who works all things according to the counsel of His will.”

The Calvinist argument is straightforward: if God works “all things” according to the counsel of His will, then every event in history and every human decision ultimately falls within God’s eternal decree. The question is whether Paul’s statement in Ephesians 1:11 was intended to establish exhaustive divine determination of every event and human choice, or whether the scope of “all things” must be understood within the redemptive context in which Paul uses it.

Let us examine Paul’s statement within the argument of Ephesians 1.

Conclusion

Ephesians 1:11 unquestionably affirms God’s sovereignty and the certainty that His purpose will be accomplished. What the verse does not by itself establish is the additional claim that God causally determines every human decision and every event in history. Paul’s immediate subject is God’s eternal redemptive purpose in Christ and His successful accomplishment of that purpose. Consequently, Ephesians 1:11 cannot simply be cited as proof of exhaustive divine determinism without first demonstrating that Paul intended “all things” to carry that unlimited philosophical meaning in this context.

Calvinism Proof Texts — Faith as a Gift and Irresistible Grace

Calvinists frequently appeal to Ephesians 2:8–9 in support of unconditional election and irresistible grace. According to this interpretation, fallen man is unable to produce saving faith and therefore the faith by which an individual believes must itself be specially given by God to those whom He has elected to salvation. Saving faith consequently becomes part of the effectual grace granted to the elect rather than a response available to those who hear the Gospel.

There is no question that Paul teaches salvation by grace and excludes human boasting or meritorious works. The disputed question is whether Ephesians 2:8–9 also teaches that faith itself is the particular “gift of God” irresistibly bestowed upon predetermined individuals.

Let us examine the passage within the larger argument of Ephesians 2.

Conclusion

Ephesians 2:8–9 powerfully teaches that salvation is entirely God’s gracious provision, received through faith and not earned through works. It gives mankind no ground for boasting. What the passage does not establish is that saving faith itself is irresistibly implanted only in those whom God previously selected for salvation. Consequently, while the passage strongly supports salvation by grace through faith, it does not serve as proof of the particular Calvinist claim for which it is frequently cited.