I have been a Christian who holds to the theology expressed in the 5-Points of Calvinism (a response to the Arminians) for approximately 20 years. It was a view that grew out of my reading of Scripture, but the puzzle became clear when I read R.C. Sproul’s Chosen by God.
You can imagine that I’ve heard a few objections, theological and philosophical over the years. There are also practical objections that are common raised as well. One of them is that the Reformed doctrine of election undermines personal holiness or righteousness. It is an important objection, though I think an unfounded objection. Sure, there are people who are confessionally Calvinists but who are either in great obedience or are counterfeit Christians. Rightly understood, the biblical texts regarding election point us in a very different direction.
Let’s start in Genesis 18. God is speaking of Abraham.
19 For I have chosen him, so that he will direct his children and his household after him to keep the way of the LORD by doing what is right and just, so that the LORD will bring about for Abraham what he has promised him.” (NIV, 1984)
The Hebrew for chosen here is ‘yada’ which means to know. It can mean to know intimately. As such it is often used as a euphemism for sexual intercourse. It can also mean to discriminate or distinguish. This is the meaning the majority of modern translators use. God knew Abraham and chose him.
Here we see one of the purposes tied with the great promises of Genesis 12. He was to direct his children in the “way of the Lord”, a way that means doing what is righteous and just. Abraham was not chosen because he was righteous and just, but so that God would make him righteous and just.
In order to be a blessing to the nations, Israel had to be righteous and just. To be righteous is to live in conformity to the law (which is a reflection of God’s character). It is about our actions with respect to the law. To be just is to act toward others with respect to their actions with respect the law. I give them what they deserve. Just people protect the oppressed and bring the oppressors to account for how they exploit others. Our sin and injustice curses others.
Righteous and just communities are formed by families that are righteous and just. Those families are not accidental, but have parents (particularly fathers) who instruct their children in God’s ways. This is the point of Deuteronomy 6:6-7. Godliness usually begins in the home. Proverbs was written to instruct children in godly living- which starts in that commitment of faith the book calls them to in the early chapters.
Righteousness and justice are not an accident. But their foundation is the election and calling of God. We see this elsewhere.
28 And we know that in all things God works for the good of those who love him, who have been called according to his purpose. 29 For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers. 30 And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified. Romans 8 (NIV, 1984)
God predestines those he foreknows. It sounds much like Genesis 18, doesn’t it? Paul is working off the understanding of ‘yada’. God knows people here, not actions (as Paul makes clear in Romans 9). He loves them, and predestines them. The goal is to be conformed to the likeness of his Son. Put it another way, to be like Jesus who is righteous and just. Election and personal holiness are joined together in this text as well.
3 Praise be to the God and Father of our Lord Jesus Christ, who has blessed us in the heavenly realms with every spiritual blessing in Christ. 4 For he chose us in him before the creation of the world to be holy and blameless in his sight. In love 5 he predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will— 6 to the praise of his glorious grace, which he has freely given us in the One he loves. Ephesians 1 (NIV, 1984)
We see the same themes emerge here. We were chosen to be holy and blameless- not merely positionally but also personally. Our personal holiness is a result of our election and predestination. It is worked out in the real world, as Paul explores more thoroughly in chapters 4-6 on this same letter.
Peter also believed this:
To God’s elect, strangers in the world, scattered throughout Pontus, Galatia, Cappadocia, Asia and Bithynia, 2 who have been chosen according to the foreknowledge of God the Father, through the sanctifying work of the Spirit, for obedience to Jesus Christ and sprinkling by his blood: 1 Peter 1 (NIV, 1984)
The elect where chosen according to the foreknowledge of God. As in Genesis and Romans 8 that knowledge is about people, not their actions. It is not about facts, but intimately knowing a person and distinguishing them from others who are not so loved. We have been chosen and sanctified by the work of the Spirit for obedience to Jesus. We are being made obedient, personal holiness.
When we examine passages that teach election, we also see they teach personal holiness. The same God who chose also calls, justifies and sanctifies. We distinguish between these, but they are all united. God does not justify and fail to sanctify. Those who embrace the Reformed doctrine of predestination should be growing in righteousness. While we believe in unconditional election, we also hold to the perseverance of the saints. Those truly regenerated will grow in obedience.
“For although the grace of God alone begins and completes our salvation; yet, since by obeying the call of God, we fulfill our course, we are said, also in this manner, to obtain the salvation promised by God.” John Calvin
Cavman Considers 
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