The real problem with Be Kind, Please Rewind theology by Jesse Johnson

by Jesse Johnson, at The Cripplegate

Please rewind

Do you remember Blockbuster Video and VHS tapes? When I was a kid, that was how my family watched movies. After watching the video, there would be a bit of an argument over who had to rewind the tape. Our VCR would open after rewinding, pop the tape halfway out, and if there was nobody there to get it, it would try and close, and likely end up breaking. So one of us had to stay up ten minutes longer, all to honor the sticker on the front of the VHS tape.

You know the sticker I’m talking about. It said, “Be kind, please rewind.”

Those stickers are now a thing of the past—along with VHS tapes and Blockbuster for that matter. But the sentiment lives on in some people’s theology, particularly when it comes to the doctrine of election.

The doctrine of election teaches that God chooses whom he will save. Before the foundations of time, God determined to create the world, allow sin into the world, to allow all of mankind to fall into sin, send his Son as a Savior, then send his Spirit to regenerate people through faith. The Spirit does not come to everyone, but rather comes only to the elect, those whom God has chosen to save.

This doctrine is taught in John 6:37, 44-47, 65; Ephesians 1:3-9; Romans 9:6-26; Revelation 13:8, 17:8; 20:12-15 (to name but a few of examples). Despite the fact that election is the clear teaching of Scripture, it is a doctrine that has caused no small controversy. It was controversial in Paul’s day (as evidenced by Romans 9), and it remains controversial today. It strikes us as unfair, undemocratic, and unjust.

If God chooses whom he will save, then how come he doesn’t choose everyone? How can he still hold people responsible for their sin, if their real problem is that God didn’t choose them? Why bother with evangelism if all that the Father gives to the Son will come to the Son?

But despite these questions, the doctrine of election remains in the Bible. It’s still there, starring up at you whenever you read Romans or Ephesians or John or Revelation. Its as obstinate as ever. It refuses to be defeated by questions.

What I mean by that is that asking those questions doesn’t make the doctrine go away. So many people move on from questioning the doctrine and into a different kind of doubt—they endeavor to explain the doctrine into a more palatable form. I’ve heard everything from “God elects everyone for salvation, and the devil elects everyone for damnation, and you cast the deciding vote” to “election is true, but you can unelect yourself because of your free will.”

But the most common explanation I’ve heard which is designed to blunt the force of election is the be kind, please rewind form of it. This explanation says that God has looked down the tunnels of time, and saw what you would do (based on your own free will of course), and then rewound the tape, and chose you to do exactly what he saw you already doing.

In other words, God can choose how the movie of your life will end, because he has already watched it before. Thus God knows the future, your free will is still determinative, and election is not unfair because after all, it is based on what God already knew you would do.

Now, there are all manner of problems with this explanation. First, it makes people responsible for salvation. It may rescue election but it does so by throwing the gospel overboard. In this version of election, God saw something good in you, and that is why he chose you. Obviously that is a huge gospel no-no.

Another problem with this view of election is that it misunderstand regeneration and faith. If you believed because of something inside of you, then your heart is the fountain of your faith. But that is not what the Bible teaches. Your heart is a fount of sin, and you believe because God regenerated you. So the only way God could look down the tunnel of time and see who would believe is if he first saw whom he was going to regenerate. Because anyone who is regenerated is born again, and will have faith in the gospel. This is why the be kind, please rewind kind of theology usually lacks a robust understanding of regeneration. Because any kind of regeneration will void out the whole “tunnel of time” system.

While I think these two objections to this understanding of election are sufficient to refute it, there is another less obvious problem with saying God chooses those that he sees choosing him. It’s a problem that I didn’t fully appreciate until I began preaching through Ephesians 1.

Ephesians 1 teaches that God made all things (1:10, 11, 21, 22, 23). There is nothing made that he did not make. It also teaches that God made every person. We have our existence because he made us. He designed us. We are his workmanship.

The tunnel of time objection to election neuters God’s creative ability. It implies that you, me, we have an existence apart from the precise plan of God. In a sense it deifies us. It makes people like gods, in that it ascribes a pre-temporal existence to us independent of the will of God. It almost sounds as if there is God, and there are people that he sees, and these people came from who knows where, and then he sees how some of them will act, and then chooses them to do those things.

All too often we focus on the problems with the latter half of that scenario (on how it hurts the gospel, or downplays sin, or misunderstands regeneration). But the real problem is further upstream. How can God see people, angels, or anything really apart from him designing them? If God sees future people, then he sees them as he wills them to be. He knows their names and knows their future actions because he made them, and he designed them. He didn’t design us to fit our preferences, but he designed us, all of us, for his glory according to his will.

So no, God did not choose you for salvation because he looked down the tunnel of time and saw how you would one day choose him. He didn’t do that because then your salvation would depend on you, and we all know that you wouldn’t have believed unless God first regenerated you anyway.

But the real problem is that if you think God elected you to do what you were going to do anyway, you are making yourself out to be God. But you don’t exist outside of God. He didn’t see you one day. He didn’t study you to learn about you. Oh no. The truth is, God knew what you would do, but only because he made you.

This should encourage you. The Maker of heaven and earth made you, and knows your name, and calls you to be in a relationship with him. A relationship that he initiated not at your salvation, not at your conception, and not even at creation. God designed you, named you, and chose you before all that. Before even time began, he knew you, because he is God, and you are not.

“Biblical Calvinism – An Introduction to the Doctrines of Grace” by Dr. Curt Daniel, Part 7

Perseverance of the Saints

God has sworn two blessings of salvation for the elect. First He promised to keep them forever and never forsake them. Second, He promised to work within them so that they will not fall away from Him. Both blessings are expressly promised in Jer. 32:40.

The Fifth Point of Calvinism take it title from Rev. 13:10 and 14:12, the Perseverance of the Saints. God promised to preserve the elect, and once they are saved they most certainly are preserved, kept and guarded by God Himself (Psa. 37:28, 66:9, 97:10, 145:14,20; 1 Tim. 1:12). God swore never to leave or forsake the elect (Psa. 94:14; Heb. 13:5). Jesus promised that He would never cast out any who came to Him (John 6:37). The elect are kept in the same way in which they were saved in the first place, namely, by the invincible power of God (1 Pet. 1:5).

This is especially explicit in John 10:28, where Jesus says “I give them eternal life, and they shall never perish; and no one shall snatch them out of My Hand.” The elect are eternally secure in the hands of Christ and the Father. God keeps them safe from Satan (1 John 5:18; John 17:11, 12, 15; 2 Thess. 3:3;Luke 22: 31-32). It is true that the elect slip and fall into sin. But when they do, God catches them (Deut. 33:27) and makes them stand again (Rom. 14:4). Even when the elect let go of God’s hand, God’s hand does not let go of them (Psa. 37:24).

So, the elect will always be saved. Why? Because they were eternally elected by grace (Rom. 8:29-30). Christ loves His bride too much to let her go. He will not lose even a single one of those who were chosen (John 6:39). Rom. 5:9-10 reasons that if Christ loved us enough to die for us, then surely He will do as much to keep us saved (cf. 8:32). Scripture most clearly teaches “once saved, always saved.” Salvation has a ratchet effect; it is irrevocable (Rom. 8:1, 11:29; Eccl. 3:14). Furthermore, when the elect are irresistibly drawn to Christ and regenerated by free grace, they are “sealed” by the Holy Spirit as a guarantee that they will always be God’s property (Eph. 1:13, 4:30).

Now Scripture also says that one must persevere in faith and obedience to make it to Heaven (Heb. 12:14). Those whose lives are not characterized by this are not saved persons, and they will not make it to Heaven (1 Cor. 6:9; Eph. 5:5). Only those who persevere to the end will be saved (Matt. 10:22, 24:13). But the glory of it all is that the elect most certainly shall persevere to the end (Job 17:9). They will continue in saving faith, for faith is a gift and Christ is the“Author and finisher of our faith” (Heb. 12:2). So, in reality, it is the Perseverance of the Savior.

The true believer has received a new nature in regeneration, and so is not completely bound by the total depravity in which he was first born. This new nature guarantees that he will not (indeed, cannot) live in permanent, perpetual unbelief and disobedience (1 John 3:4-12). Thus, the elect shall bear fruit (Matt. 7:17-18) and shall continue in good works (James 2:14-26). God guarantees that the elect will always eventually repent when they sin (Prov. 24:17). All this is essential to the Fifth Point of Calvinism. The doctrine of eternal security totally excludes the possibility of a regular life of sin for true believers. But the final question is, “How?” The Calvinist answers, “The elect persevere because God perseveres in them.” God promised to finish what He began in the elect (Phil. 1:6; Psa. 138:8; 1 Cor. 1:8-9). He will preserve the elect and glorify them in the end (Rom.. 8:30).

Those who “fall away” by apostasy were never saved to begin with. Had they been true Christians, they would have persevered and been preserved (1 John 2:19). This Fifth Point of Calvinism, then, teaches both the preservation and perseverance of the saints by the sovereign grace and power of God.

Conclusion 

There have been, of course, many objections against the doctrines of Calvinism. Most of them boil down to two. The first contends that these doctrines are not true, for the reason that God is not totally sovereign. This objection is without foundation, for Scripture repeatedly states that God is sovereign. The second objection is founded on the mistaken notion of Man’s “free will”. As we have shown, Man is responsible but not free. He is a slave to sin until freed by Christ. Scripture teaches free grace, not free will. Underlying these objections is the secret (and sometimes open) objection, “That’s not fair!” This is worst of all, for it is a direct accusation against God. It mistakenly presupposes that Man has rights, when he has none. Man is a guilty, totally depraved enemy of God Almighty. Those who offer these objections would do well to read Rom. 9:20 and Ezek. 18:25.

The Doctrines of Grace have a twofold effect.  First, they humble the sinner and encourage the saint.  They give Man his due place.  Calvinism also invigorates the believer, who knows that if a sovereign God is for him, who can be against him? (Rom. 8:31).  The second effect is that they give great glory to God.  God is God, and He will not give His glory to another (Isa. 42:8, 48:11).  Calvinism recognizes that Man is Man and God is God.  We exist for God’s glory.  And so our song shall ever be…

“To God alone be the glory!”

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Dr.Curt Daniel is a knowledgeable student and teacher of Reformed theology and history. His approach is to “leave no stone unturned” in pursuing the truth of Scripture. His breadth of knowledge enables him to easily glean from the theological giants that have gone before.

Dr. Daniel attended Central Bible College (B.A.), Fuller Theological Seminary (M.Div.), and the University of Edinburgh (Ph.D.). Dr. Daniel teaches, preaches and publishes theological works consistent with Scripture and Reformed Theology.

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The entire teaching series “The History and Theology of Calvinism” by Dr. Daniel can be found at Monergism.com. You can listen online and/or download any of the available lessons. I have long since downloaded the entire series and listened to all of the lessons.

Final Note: Please know that I’m not trying to ‘convince’ anyone of ‘Calvinism’. Rather, I invite those with inquisitive minds to investigate.  I’ll entertain questions and I welcome intelligent and reasonable discussion.

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“Biblical Calvinism – An Introduction to the Doctrines of Grace” by Dr. Curt Daniel, Part 6

Irresistible Grace

God chose the elect and Christ died for them in a special way, but this redemption must be applied to them in order for them to be saved. This leads us to the Fourth Point of Calvinism. First, let us get the general picture and then the precise focus. As we have shown, there is a general sense in which God loves all men as His creatures (Matt. 5:44-45; Luke 6:35-36; Psa. 33:5,145:9, 14-16). We call this Common Grace. God gives them the bounties of life on this planet. Moreover, there is a sense in which God wills all men everywhere to be saved (1 Tim. 2:4), and so He offers them salvation indiscriminately.

We call this the Free Offer of the Gospel, and it is seen in the Great Commission (Matt. 28:18-20). God issues a general “call” to all who hear the Gospel (Matt. 22:14). All who hear are invited. But because all men are totally depraved and hate God, they resist this call and the work of the Spirit (Acts 7:51).

Evangelicals agree so far, but again Calvinists go a step further. God has a special love for the elect and will do more than simply give an external invitation. He does something that guarantees that they will accept this invitation. He overwhelms them with what we call Irresistible Grace. In addition to the general call to all men, God gives them a special call (Rom. 8:28-30; 2 Pet. 1:10), or what Paul describes as a “holy calling” (2 Tim. 1:9). It is a calling by special grace (Gal. 1:15). God thereby draws the elect irresistibly to Himself with special loving-kindness (Jer. 31:3; Hos. 11:4; Song 1:4). He causes the elect to come to Him (Psa. 65:4) by turning our wills around (Prov. 21:1). This is irresistible, for God “drags” us to Christ (John 6:44) and “compels” us by divine omnipotence to come (Luke 14:23). He actually changes our wills so that we come willingly (Phil. 2:13; Psa. 110:3).

Now, exactly how does God do this? There is much mystery in how God works grace in the hearts of the elect, but the Bible tells us some definite things about the process. God sovereignly opens the dead hearts of the elect (Acts 16:14). It is not that they opened their hearts to receive Christ; Christ opened their hearts that He might enter. Only as a result can it be said that they opened the door. So, He opens our hearts, and with the doors of our hearts being opened we can hear His voice (John 10:16,27). This is not, of course, a literal voice but rather the special call of Christ in Scripture. In the process, God sovereignly gives the elect the new birth (John 3:1-8; 5:21; James 1:18). They did not regenerate themselves; they were regenerated sovereignly by God’s free grace (John 1:13). No spiritually dead man can make himself alive any more than a corpse can. Matter cannot create itself, and the new birth is a new creation that is sovereignly given by God’s grace (2 Cor. 5:17; Gal 6:15). It is a spiritual resurrection (Eph. 2:1, 5; Col. 2:13).

The elect are not born again because they believe; rather, they believe because they have been born again (1 John 5:1). The new birth is a sovereign gift, and so is faith (2 Pet. 1:1; Eph. 2:8-9; Phil. 1:29; John 3:27, 6:65; 1 Cor. 3:6; 4:7; Rom. 12:3). Repentance is also a free gift that is sovereignly bestowed (2 Tim. 2:25; Acts 5:31; 11:18). Because the elect now have faith, God justifies them and they are saved.

The distinctive of Calvinism on this point is that “Salvation is of the Lord”(Jonah 2:9). If any man is ever to be saved, it is only by God’s free grace from first to last. Evangelicals in general will agree that salvation is by grace and not by works (Eph. 2:8-9), but Calvinist go a step further and state that this saving grace is sovereignly given to the elect. It is not merely offered, for it is offered to all. It is sovereignly and irresistibly given to the elect and to them alone. It is not given to the non-elect.

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“Biblical Calvinism – An Introduction to the Doctrines of Grace” by Dr. Curt Daniel, Part 5

Limited Atonement 

God, then, chose some sinners to save. This did not make them saved at that time. It only guaranteed that they certainly would be saved in the end. Two more things needed to be done: prepare the means for their salvation and apply it to them. First, we read in Scripture that God foreordained that Jesus Christ would become a man and would die on the Cross as the means of salvation (Acts 2:23; 4:28). Christ died as a substitute for others (1 Cor. 15:3; Rom.5:8). He suffered the infinite wrath of God for sin, and satisfied that wrath. This is called propitiation (1 John 2:2, 4:10). Because Jesus was a perfect man and God in the flesh, His sacrifice had infinite value. He did not pay an exact equivalent for our sins; He paid a super-abundant payment infinitely above what we owed. All that He did would have been necessary had only one sinner been chosen, but He would not have had to do any more had all sinners been chosen.

Historic Calvinists teach that there are two aspects of this one atonement. The first is that there is a sense in which Christ died for all men everywhere (John 1:29, 3:16, 4:42, 6:33, 51; 2 Cor. 5:14, 19; I Tim. 2:4-6; John 2:2; 2 Pet 2:1). By His death on the Cross, He removed all legal barriers in case any man believes. His death for all men also purchased the common bounties of life for all men. It also secured a delay of judgment for them, as it were, though not a permanent one. All will one day be judged, but the fact that all men are not already in Hell is due to the atonement of Christ. Moreover, on the basis of this universal aspect of the atonement, salvation is offered freely to all men: “Come and dine, for all is ready!” (cf. Matt. 22:2-14; Luke 14:16-24). Also, Christ died for all men in this sense in order to be Lord of all men, whether alive or dead, elect or non-elect (Rom. 14:9; Phil. 2:10-11).

Most Evangelicals will agree with this analysis so far, but Calvinist go yet further. We teach that the death of Christ is sufficient for all men, but is efficient only for the elect. There is a sense in which Christ died for all, but there is a sense in which He died only for the elect. He died for all, but especially for the elect (1 Tim. 4:10). He purchased some blessings for all men, but all blessings for some men. Since the elect are scattered throughout the world and mingled together with the non-elect, Christ purchased the whole world with the special intent of owning the elect (cf. Matt. 13:44). This special aspect of the atonement is what is called Limited Atonement. Some call it Particular Redemption.

Eph. 5:25 says, “Christ also loved the Church [the elect] and gave Himself up for her.” A man loves all other persons, but has a special love for his wife and will do some things for her that he will not do for all other persons. The same is true with Christ. He has a general love for all men and did something for all men at the Cross because they were His creatures. But He has a special love for His bride and did something special for her at the Cross. He died for her in such a way as to guarantee that she would be saved, made perfectly holy and ready for Heaven (vs.26).

There are other verses that indicates this special intent of the atonement. John 10:15, 17 and 18 say that Christ the Good Shepherd died for “the sheep”. Lest somebody think that this could include all men everywhere, Christ goes on to say that some people are not His sheep (vs. 26) Hence there is a sense in which He died for the sheep (the elect) and not for the goats and wolves (the non-elect). Later in John 15:13-14, Christ said that He would lay down His life for His “friends.” But not all men are His friends. Isaiah 53:8 prophesied that Christ would die for God’s “people”, but not all men are God’s people-only the elect. Acts 20:28 says that Christ purchased “the Church” with His blood, but not all men are the Church. Further, Rom. 8:32 says that if God gave Christ to die for us, then He will surely give us all other things. Since He does not give all these things of salvation to all men, then it follows that Christ was not given for them at the Cross in this special way. Christ died so as to make possible the salvation of all men, but He died to make definite the salvation of the elect alone. It was designed for the elect.

Again, there are many objections to this truth, but they can all be answered by pointing out that no man deserved for Christ to die for him. Actually, there is no dispute that Christ did not die for Satan or the demons; the atonement is clearly limited there. But the non-elect are in the same situation as Satan-none will be saved because none were elected. The thing to keep in mind is that the atonement was designed for the elect.

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“Biblical Calvinism – An Introduction to the Doctrines of Grace” by Dr. Curt Daniel, Part 4

Unconditional Election 

Man cannot save himself in whole or in part. Only God can save Man. The good news of the Gospel is that God has provided a way of salvation through Christ (1 Cor. 15:1-4). But to understand God’s way of salvation, we have to again go back to the eternal mind of God in predestination.

Before all things were created, God foreordained to divide all mankind into two groups. Some would be His people and the rest would be left in their sins (Rom. 9). First, let us look at what the Bible teaches concerning the doctrine of election. In its simplest form, it is this: “He chose us” (Eph. 1:4). He did this in eternity past, not in time (2 Thess. 2:13; 2 Tim. 1:9; Eph. 1:4). Those whom He chose are called “the elect” (Matt. 24:22, 31; Mark 13:20; Luke 18:7, etc.). They are sinners who have been chosen to receive salvation (1 Thess. 5:9; 2 Thess. 2:13). What moved God to choose them in the first place? God chose them by sovereign grace alone (2 Tim. 1:9; Deut. 7:7-8). God elected them to receive mercy (Rom. 9:23), to go to Heaven (Matt. 25:34), to be made perfectly holy (Eph. 1:4), and to be totally glorified (Rom. 8:29-30). God chose the elect “in Christ” (Eph. 1:4; 2 Tim. 1:9: Rom. 16:13).

In a general sense, God wills all men to be saved (1 Tim. 2:4). But in another, higher sense, God chose only some sinners to be saved. When He chose them, He wrote their names down in the Book of Life (Luke 10:20; Rev. 13:8, 17:8). The Father chose them and gave them to Jesus (John 17:2, 6, 9,24). God chose the elect. Christ is also God, so He had a vital part in this choice. What was it? Jesus chose His own bride from among the mass of sinful humanity. This was His right and privilege. He said, “You did not choose Me, but I chose you” (John 15:16). Nor did He choose the elect on the basis of anything He foresaw in them, for all He foresaw in their nature was sin. He “foreknew” the elect in the sense of knowing them in love from all eternity (Rom.8:29; 1 Pet. 1:2; cf. Amos 3:2). Remember Scripture says, “He chose us.” He did not choose us because He foresaw we would choose Him. Rather, He chose us solely out of free grace.

This election is personal. He chose the elect by name. And since it is not conditional upon anything in us, it is absolutely sure that all the elect will be saved one day. Therefore, we have Unconditional Election. Election is irreversible. When one comes to believe in Christ unto salvation, he then has the privilege of knowing that he is one of the elect (2 Pet. 1:10).

But God did not choose all men. He did not choose Satan or any of the demons, and He did not choose all sinful human beings. Some are elected, the rest were left in their sins (Rom. 9). This is the doctrine of Reprobation, or non-election. Since they were not chosen to salvation but left in their sins, they were foreordained to receive the due penalty for their sins-eternal wrath (1 Thess. 5:9; 1 Pet. 2:8; Prov. 16:4). Their names were not written in the Book of Life in eternity past (Rev. 13:8, 17:8), nor were they ever known by Christ in the election of grace (Matt. 7:23). In time, God leaves them in their evil nature and even hardens their hearts and further blinds their minds (John 12:39-40; Rom. 9:18, 11:7; Deut. 2:30; Josh. 11:20). God is fattening them up for the slaughter which they deserve.

But lest anyone think this is unfair, God replies, “Who are you, O Man, that answers back to God?” (Rom. 9:20). No man can blame God, for Man is sinful Man and God is a holy God. No man deserves to be elected; all deserve to be rejected. The wonder is not that God rejected some sinners; the wonder is that He chose any sinners to be saved.

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“Biblical Calvinism – An Introduction to the Doctrines of Grace” by Dr. Curt Daniel, Part 3

Total Depravity 

God is sovereign, but He made Man a responsible being. This is a paradox. We must believe both truths for they are both taught in Scripture. Man is certainly accountable to God (Rom. 14:12; Eccl. 12:13-14). God created Adam and Eve as morally responsible persons. In fact, they were created without any sin (Eccl. 7:29). But they fell into sin (Gen. 3). Since Adam was the head of the race of humanity, and we all descended from him, his sin affected the whole human race (Rom. 5:12-19). Human nature ever since then is flawed by sin, and every human being except Jesus Christ has inherited Original Sin (Psa. 51:5; Rom. 3). As a result, we all sin by nature and by choice.

Man is born in sin with an evil and wicked nature (Eph. 2:3; Matt. 7:11). In fact, we share the same evil nature as Satan (John 8:44). We sin because it is our nature to sin. Sin completely fills every aspect of our beings from head to toe (Isa. 1:5-6). Our hearts (Eccl. 9:3) and minds are filled with sin (Tit. 1:15; Eph. 4:17-19; 1Tim. 3:8; 6:5). “The heart is more deceitful than anything else, and desperately wicked” (Jer.17:9). There is no good left in man whatsoever (Rom. 7:18). Man is basically evil, not good.

The Bible paints a grotesque picture of Man, far different than the beautiful idea Man imagines of himself. Man is dead, not sick (Eph. 2:1; Col. 2:13). He is blind, not near-sighted (2 Cor. 3:14). His heart is as hard as stone (Ezek. 11:19; Jer. 23:29). By nature we are slaves of sin (2 Pet.2:19; John 8:34; Rom. 6:16, 20) and slaves of the Devil (John 8:44; Eph. 2:2; 2 Tim. 2:26). Calvinist utterly deny that Man has a “free will.” How can it be free when Scripture so frequently says that it is a slave? Man is enslaved to his sinful nature. What’s more, he is a willing slave and does not want to be free. He would rather be a slave to sin than serve God as his king.

There’s more still. Because of the utter sinfulness of human nature, Man does not have the moral ability to change his nature (Jer. 13:23). He cannot stop sinning or even want to stop sinning (2 Pet. 2:14). Everything he does has a sinful motive behind it, even when he does what outwardly appears to be good. “The wickedness of Man was great on the Earth, and that every intent of the thoughts of his heart was only evil continually” (Gen. 6:5). Man never obeys God. He is unable any longer to truly obey God (Rom. 8:7-8; Matt. 7:18). He never seeks God (Rom. 3:11) and is unwilling to come to God for help (John 5:40). He is unwilling because he is unable (John 6:44, 65).

Calvinism also denies that Man is ever morally neutral (Matt. 6:24, 12:20). Man is always set against God. His will is not neutral or self-determining. He always wills in accordance with his nature; since his nature is evil, his thoughts and motives are always evil. But this moral inability does not annul his responsibility. Quite the contrary-it compounds his guilt. Remember, this sinfulness is self-inflicted. God does not cancel Man’s debt simply because Man has squandered the loan and is unable to pay God back. Man is guilty and deserves to go to Hell (Rom 6:23). Granted, there are degrees of sin. Some sins are worse than others, and some sinners are worse than other sinners (John 19:11). But even the least sinner is totally depraved and morally unable to obey. At heart, all men love sin and hate God with all their hearts (John 3:19-20; Prov. 21:10; Matt. 6:24). He is totally without hope (Eph. 2:12), without strength to obey (Rom. 5:6) and without excuse (Rom. 2:1).

No theology except Calvinism teaches the full truth about the sinfulness of Man.

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