Calvin has many ideas that are characteristics of Jewish Conceptions
Calvinism’s doctrine of predestination and Jewish ideas of chosenness—particularly the belief that Israel was chosen by God before creation. While these two systems arrive at the idea of divine election through different theological lenses, the parallel is real and worth exploring critically.
Let’s examine the similarities and differences in detail.
The Core Belief: Chosen Before Creation
Calvinism (Reformed Theology)
Calvin taught that:
God eternally decreed who would be saved and who would be damned—unconditionally.
This decision was made before the foundation of the world (cf. Ephesians 1:4–5, Romans 9).
The elect are chosen not by foreseen merit or faith, but by God’s sovereign will.
Key Doctrine: Unconditional Election
One of the five points of TULIP: “God chose certain individuals for salvation, not because of anything they would do, but simply according to His secret will.”
Judaism (Rabbinic & Biblical Thought)
Traditional Jewish teaching holds that Israel was chosen by God before creation to receive the Torah and fulfill His purposes.
Midrashic literature (e.g., Genesis Rabbah, Tanhuma) often portrays the Torah and Israel as preexistent in God’s plan.
This chosenness is seen as corporate, tied to Israel’s covenantal identity, not necessarily to individual eternal destiny.
Example: Bereshit Rabbah 1:4
"The Torah preceded the world... and Israel is the people chosen to receive it."
Key Similarities
| Aspect | Calvinism | Judaism |
|---|---|---|
| Divine Election | God elects individuals before birth (Rom. 9:11). | God elects Israel as a nation (Deut. 7:6–8). |
| Pre-Creation Plan | Salvation history predestined before the foundation of the world (Eph. 1:4). | Israel and the Torah existed in God’s thought before creation (Midrash). |
| Special Status | The elect are set apart by God's decree. | Israel is set apart from the nations. |
| Covenantal Certainty | The elect cannot lose their salvation (Perseverance of the Saints). | Israel will always be God’s people (Jer. 31:35–37). |
Major Differences
| Category | Calvinism | Judaism |
|---|---|---|
| Scope of Election | Focuses on individual salvation (heaven or hell). | Focuses on national vocation (Torah, land, testimony). |
| Basis of Election | Unconditional—based on God's hidden will. | Conditional—based on covenant faithfulness (though initial election was unconditional). |
| View of the Non-Elect | Reprobate are created for destruction (Rom. 9:22, in Calvin’s reading). | Gentiles can be righteous through obedience to the Noahide laws. |
| Means of Righteousness | Grace alone, imputed righteousness of Christ. | Covenant faithfulness, repentance, and works (not legalism, but obedience). |
| Outcome of Election | Eternal salvation or damnation. | National destiny, not necessarily tied to individual afterlife. |
Theological Implications
Determinism vs. Responsibility
Calvinism leans toward metaphysical determinism—if you’re elect, you will believe.
Jewish thought leaves more space for national identity and human cooperation with divine grace (Deut. 30:19).
Mystery vs. Mission
Calvinism sees election as part of the mystery of God’s will.
Judaism sees election as a mission to reveal God’s character through Torah and justice.
Ecclesiology and Replacement
Calvinism historically tended toward supersessionism: the Church replaces Israel.
Yet ironically, its idea of being the “new chosen people” structurally mirrors Jewish self-understanding, just now redirected to the “elect church.”
A Reflection
“ Calvin's teachings have a strong alignment with the belief of Jews that they were chosen before creation.”
This is theologically accurate in structural terms:
Both systems teach that God’s choosing precedes human action.
Both emphasize sovereignty, foreknowledge, and set-apart identity.
But they diverge in the nature of what is chosen:
Calvinism: Individuals for eternal destiny.
Judaism: A nation for covenantal mission.
Conclusion
Calvinism may not have borrowed consciously from Judaism, but it mirrors it conceptually, especially in its emphasis on divine initiative, pre-creation election, and special status.
Theologically, however, Calvin's system moves further than rabbinic Judaism ever did, venturing into double predestination and irrevocable reprobation—a move alien to Jewish thought, which always preserves hope for teshuvah (repentance).
Much of Calvinist theology reframes Israel’s covenantal identity into an abstract individualism, severing it from history, responsibility, and national calling.
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