Although God does not desire the salvation of the reprobate, we may declare with full confidence and without equivocation: “God came to save sinners, like you and like me. Come now, receive and rest Christ as he is freely offered to you this day and you will be saved!”

Q. What is effectual calling?A. Effectual calling is the work of God’s Spirit, whereby, convincing us of our sin and misery, enlightening our minds in the knowledge of Christ, and renewing our wills, he doth persuade and enable us to embrace Jesus Christ, freely offered to us in the gospel.WSC Q&A 31
Moreover, it is the promise of the gospel that whoever believes in Christ crucified shall not perish but have eternal life. This promise, together with the command to repent and believe, ought to be announced and declared without differentiation or discrimination to all nations and people, to whom God in his good pleasure sends the gospel.Canons of Dort 2.5
The free offer of the gospel (abbreviated “free offer”) has meant different things at different times. From a confessional standpoint, it can only mean that God sincerely offers salvation to all who repent and believe. The meaning is at best narrow. The confessions do not speak in terms of God’s desire for all men to be saved; they merely teach that God promises the gift of everlasting life to all who would turn from self to Christ. This promise of life through faith is sincere. It is a genuine offer. If you believe, you will be saved. This gospel is to go out to all men everywhere.
Arminians are often quick to point out that the free offer is inconsistent with Calvinism. They reason that if the offer of the gospel is sincere and to go out to all people without exception, then God must desire the salvation of all people without exception. Otherwise, they say, the offer isn’t sincere. How can God desire the salvation of all men without exception if God as the ultimate decider of man’s salvation chooses to pass over some? In other words, Arminians reason that unless God desires to save all men, which they observe does not comport with Calvinism, the free offer of life through faith is insincere when given to the reprobate. Their axiom is that a sincere gospel offer implies a sincere desire to see the offer accepted, a well-meant offer. More on that in a moment.
The OPC’s Majority Report
The Orthodox Presbyterian Church (OPC), representative of possibly most Calvinists today on the matter of the free offer, under the leadership of John Murray and Ned Stonehouse, adopted as a majority position the Arminian view that God desires the salvation of all men. While still holding fast to the Reformed view of predestination, the OPC affirmed the view that that the free offer cannot adequately be disassociated from a divine desire of salvation for all men without exception. In other words, such Calvinists assert that the genuineness of the gospel offer presupposes God’s desire that all embrace Christ.
Subsequently, the free offer has taken on the additional meaning of a well-meant offer, or desire, that the reprobate turn and be saved. Accordingly, a major difference between Arminians and such Calvinists as these is on the question of consistency.
Back to first principles. What makes an offer genuine or sincere?
Can we judge whether an offer is genuine or sincere simply based on whether it is true or not? If God intends to keep his promise, then isn’t the offer genuine? With respect to the gospel, if one meets the condition of faith, he will one day enter the joy of Lord. Isn’t that enough to make the offer of salvation sincere?
Let’s do some basic theology…
What does it mean that God desires the salvation of the reprobate? Are we to believe that God desires the reprobate to do something he cannot do, namely regenerate himself and grant himself union with Christ? Or, is that to check our Calvinism at the door? Isn’t it Jesus who saves? Isn’t salvation of God after all? At best, if we are to remain consistent with our Calvinism, then wouldn’t it follow that to argue for a well-meant offer of the gospel we’d have to posit that God desires that he himself would regenerate the reprobate unto existential union with Christ? After all, when God desires the salvation of the elect, his desire is fulfilled not through sinners giving life to themselves but by God recreating sinners in Christ according to his predestinating decree of salvation.
Aside from the question of whether God desires that unchosen persons act contrary to the decree, what does it mean for God to desire that he himself act contrary to how he determined he would act? Of course, I know no Calvinist who affirms the well-meant offer of the gospel who would say that God desires that he had elected all unto salvation, or anything like that. Yet if man cannot turn himself, as Calvinism clearly affirms, then isn’t the implication of a well-meant offer that God desires that he would turn those he has determined not to save?
Simply stated, since Calvinism affirms total depravity, wouldn’t it stand to reason from a Calvinistic perspective that if God desires someone’s salvation, God must desire that he save that person? Accordingly, the questions that should be considered in this regard are either (a) “Does God desire the reprobate to turn himself and live?” Or (b), “Does God desire that he himself turn the reprobate so that he can live?”
Given that man is blind and deaf to spiritual things and cannot do anything to to turn himself Godward, how are we not strictly dealing with the theological plausibility of (b), that God desires to turn the reprobate contrary to what he has already decreed? If TULIP is true, then (a) would seem to be a non-starter.
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The devil successfully tempts no one who is not seeking to listen to his lies. Eve had already decided that God’s word was untrue and without merit for her self-identity when the Serpent came to speak to her about the forbidden fruit. If we fool ourselves into thinking that what the wickedest person on TV has done is outside our capabilities then we misunderstand not only ourselves, but the depravity that exists in all men. 

As we get deeper and deeper into those things that go bump in the night one of the foundational aspects of this that could use some more reflection is the whole doctrine of evil itself. We live in a day and age that loves to blame everything under the sun instead of the individual. It’s either nature, nurture, or environmental. The reason cannot be personal decisions or the private desire of the human heart. It must be someone else’s influence, or denial, that has led the man or woman to perform some act that is deemed to be hurtful or wrong by some measure. Yet, when we examine the Biblical record there is no sense in which anyone is ever liable (excepting of course those with documented demon possession, which is what we will take up next week), but the sinner themselves.
The free choice to transgress and rebel needs some more thought, because if we are being honest our greatest worry in this present time is not ghosts, aliens, apparitions, or Freddy Kreuger…it is other humans and what they are capable of given a chance.
The conflict between good and evil in the world, the background for the series, is always on the mind of men concerned with what is happening and why. While Christians believe and understand that the struggle is less a battle for supremacy than a mopping up action of an already vanquished foe (1 Cor. 15:55) there still remains the day-to-day reality of Satan’s attempts to defeat the undefeatable. When we read of a young man (or increasingly a young woman) shooting up a school or the like our minds are drawn to the unimaginable. How could someone think that was a rational action to take? Our commentary is often filled with terms such as insane or mentally ill and phrases including out of their mind or they lost it. A word which seems to have been lost, but was formerly popular was postal. All in their own way seeking to comprehend in some empathetic manner the motives of the killer. We could never imagine ourselves doing it so it must mean that the person who did do it has something wrong with them. Our answer of course is, yes, they did have something wrong with them. However, the truth hits too close to home. The only reason we have not done likewise is because of the mercy of God. We have not been given over to the desires of our heart (Matt. 5:22). Before we get into why we need to ask how we don’t go there.
The Scriptures tell us things including, “An oracle within my heart concerning the transgression of the wicked: There is no fear of God before his eyes.” (Ps. 36:1) and “For you have trusted in your wickedness; You have said, ‘No one sees me’; Your wisdom and your knowledge have warped you; And you have said in your heart, ‘I am, and there is no one else besides me!” (Is. 47:10) and finally, “The heart is deceitful above all things, And desperately wicked; Who can know it?” (Jer. 17:9).
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Experiential or experimental theology addresses how a Christian experiences the truth of Christian doctrine in his life. The term experimental comes from the Latin experimentum, meaning “trial.” It is derived from the verb experior, meaning “to try, prove, or put to the test.” That same verb can also mean “to find or know by experience,” thus leading to the word experiential, meaning knowledge gained by experiment. John Calvin used experiential and experimental interchangeably, since both words in theology indicate the need for measuring experienced knowledge against the touchstone of Scripture.
By experiential or experimental theology, we mean Christ-centered theology which stresses that for salvation, sinners must by faith have a personal, experiential (that is, experienced) Spirit-worked knowledge of Christ, and, by extension, of all the great truths of Scripture. Thus we must emphasize, as the Puritans did, that the Holy Spirit causes the objective truths about Christ and His work to be experienced in the heart and life of sinners.
For example, our lost state and condition by nature due to our tragic fall in Adam, our dire need for Jesus Christ who merits and applies salvation by His Spirit, and our responsibility to repent and believe the gospel of God’s freely offered salvation in Jesus Christ all must be known and experienced in our lives. Experiential theology stresses that the Holy Spirit blesses man-abasing, Christ-centered theology that makes room for Christ within the soul; believers will then yearn to live wholly for His glory out of gratitude for His great salvation. John 17:3 says, “And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.” The gospel truth of sovereign grace that abases us to the lowest and exalts Christ to the highest in our salvation must be proclaimed and experienced.
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