In Reformed
theology, it is taught that God commands all
men (without distinction) to repent, notwithstanding that God grants the
ability to repent only to the elect;
the purpose of the reprobate (non-elect) hearing the gospel call to repent is
to increase their condemnation as it increases their responsibility
(notwithstanding it being impossible
for them to truly respond to such calls to repentance [!]).
In his 2010 debate with Roman Catholic apologist Robert A. Sungenis, James R. White, another Reformed Baptist, was questioned thusly during the cross-examination portion of a debate on predestination:
Robert Sungenis: Does God call the whole human race to repentance?
James White: Yes, God calls all men, everywhere, to repent; that's Acts chapter 17.
Robert Sungenis: Okay. Does God give only certain people the ability to repent?
James White: Yes; His elect. (beginning at the 1:38:53 mark)
Anthony Hoekema, a well-respected Dutch Reformed theologian, also affirmed that God calls all men without distinction to repent:
The call of the Gospel must be brought to all
people. The Bible leaves us in no doubt about this. In his Great Commission
Jesus said to his disciples and to the church of all ages, “Go and make
disciples of all nations.” Though the churches of Reformed persuasion have
always maintained the doctrines of unconditional election (that God has
graciously chosen his people from before the creation of the world) and
definite atonement (that Christ atoned for the sins of those who had been
chosen as his people), these churches have also—though with occasional exceptions—affirmed
that the offer of the gospel should be brought to all hearers of the word. (Anthony
A. Hoekema, Saved by Grace [Grand
Rapids, Mich.: Eerdmans, 1989], 68)
We see
Hoekema and other Reformed theologians struggle with this in the following:
The other type of rational solution [in
response to Arminians who believe all men can
repent and come to faith] is that of Hoeksema and the Hyper-Calvinists: Since
the Bible teaches election and reprobation, it simply cannot be true that God
desires the salvation of all to whom the gospel comes. Therefore we must say
that God desires the salvation only of the elect among the hearers of the
Gospel. This kind of solution may seem to satisfy our minds, but it completely
fails to do justice to Scripture passages like Ezekiel 33:11, Matthew 23:37, 2
Corinthians 5:20, and 2 Peter 3:9.
We must refuse to go into either of these two
rationalistic directions. Since the Scriptures teach both eternal election and
the well-meant gospel call, we must continue to hold on to both, even though we
cannot reconcile these two teachings with our finite minds. We should remember
that we cannot lock God up in the prison of human logic. Our theology must maintain
the Scriptural paradox. With Calvin, our theological concern must be not to
build a rationally coherent system, but to be faithful to all the teachings of
the Bible. (Ibid., 79; comment in square brackets added for clarification)
