Gospel Prism

What is reprobation?

Reprobation refers to the ‘other side’ of election, if God elects some, He condemns others. Desiring God Ministries describes reprobation this way:

Just as God chooses whom He will save without regard to any distinctives in the person (Ephesians 1:5-6; Acts 13:48; Revelation 17:8), so also he decides whom He will not save without regard to any distinctives in the individual (John 10:26; 12:37-40; Romans 9:11-18; 1 Peter 2:7-8). By definition, the decision to elect some individuals to salvation necessarily implies the decision not to save those that were not chosen. God ordains not only that some will be rescued from his judgment, but that others will undergo that judgment. This does not mean that someone might really want to be saved but then be rejected because they are on the wrong list. Rather, we are all dead in sin and unwilling to seek God on our own. A true, genuine desire for salvation in Christ is in fact a mark of election, and therefore none who truly come to Christ for salvation will be turned away (John 6:37-40).

So just as God doesn’t choose to save certain people because they are better than others (unconditional election), neither does he choose not to save certain people because they are worse than others (unconditional reprobation, or double predestination). Rather, everybody is lost in sin and no one has anything to recommend them to God above anyone else. And so from this mass of fallen humanity, God chooses to redeem some and leave others.

Is reprobation predetermined?

Scripture seems to teach that not only is God sovereign over those who do trust in Christ, but also those who will not trust in Him. However, it would be a mistake to assume that such people are deserved of God’s grace. Paul’s words still hold true, “None is righteous, no, not one” (Romans 3:10). The fact that God saves anyone is still a wondrous work.

Robert Peterson (Election and Free Will, (Phillipsburg, NJ: P&R, 2007) gives three reasons why people are condemned according to Scripture: 1) Because of the responsibility of their own sins, 2) Because of their sin inherited from Adam, and 3) Because God has passed over them (reprobation). These three factors are biblically supported and each contribute to the condemnation of sinners. Peterson states: “The order, from least to greatest ultimacy, is: actual sin, original sin, and reprobation. It is vital to understand that the Bible gives these three reasons why people perish and does not regard any one of them as canceling out the others. To be faithful to Scriptures, we must do the same.” (p. 142)

Here are the texts that Peterson lists that support the three factors leading to condemnation:

Actual Sin

As the Lord of hosts purposed to deal with us for our ways and deeds, so has he dealt with us. (Zech 1:6b)

Do not marvel at this, for an hour is coming when all who are in the tombs will hear his voice 29 and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment. (John 5:28-29)

But for those who are self-seeking and do not obey the truth, but obey unrighteousness, there will be wrath and fury. 9 There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek. (Rom 2:8-9)

Other texts: 1 Cor 4:5; Matt 12:36; Rev 20:12-13

Original Sin

But the free gift is not like the trespass. For if many died through one man’s trespass, much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many. 16 And the free gift is not like the result of that one man’s sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brought justification. 17 For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ.

18 Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men. 19 For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous. (Romans 5:15-19)

Reprobation

Jesus answered them, “I told you, and you do not believe. The works that I do in my Father’s name bear witness about me, 26 but you do not believe because you are not part of my flock. 27 My sheep hear my voice, and I know them, and they follow me. 28 I give them eternal life, and they will never perish, and no one will snatch them out of my hand. (John 10:25-28)

So the honor is for you who believe, but for those who do not believe, “The stone that the builders rejected has become the cornerstone,” 8 and “A stone of stumbling, and a rock of offense.” They stumble because they disobey the word, as they were destined to do. (1 Pet 2:7-8)

Other Texts: Rev 20:11-15

Is reprobation fair?

It seems quite clear that Scripture teaches that reprobation is an act of God. But the more difficult question to answer is, “Is reprobation fair?” My only answer to this question is one that probably will satisfy few, but it is the only answer that Scripture brings to bear. It is fair simply because God is the One who brings it to pass. And assuming that God is perfectly good, righteous, loving, and perfect, there could be no way that any act of His could be unfair. I have tried to argue this case in my previous post.

Also, I would add that there will be and always must be a sense of mystery in the tension of God’s sovereignty and human responsibility. Peterson adds: “Scripture affirms both absolute divine sovereignty and genuine responsibility; in fact, it puts them together in many passages. God thus invites us to hold his sovereignty and our accountability in tension. We affirm them both and sharpen our understanding by rejecting fatalism and absolute power to the contrary (creatures can frustrate the will of the creator) because both conflict with the Bible’s presentation of God and his people in covenant.” (p. 153) Isaiah 55:8-9 must be a grid upon which we understand the nature and character of God. To figure Him out would assume that somehow our minds equals God’s understanding of the world. The Tower of Babel story illustrates how this can be a tenuous task at best.