When the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was desirable to make one wise, she took from its fruit and ate; and she gave also to her husband with her, and he ate. - Genesis 3:6
Last Sunday morning we began a new sermon series titled “Reconciling Calvinism and Arminianism”. I introduced and summarized the 2 opposing theological systems, giving a brief history of their origin. I explained that both approaches were built upon 5 underlying points, which we would discuss individually. This morning, we will be that process.
Today’s message focuses on the 1st point of Calvinism. It is commonly known as the doctrine of “Total Depravity”. We will define what it means (and what it doesn’t mean), look at its Biblical support, and consider its implications.
I. WHAT IS TOTAL DEPRAVITY?
Total depravity is a term used to describe the dismal spiritual condition of fallen mankind. It states that every person, as the result of Adam and Eve’s sin in the Garden of Eden, is born with a sinful nature and is completely corrupted by sin. This depravity affects all of our being - including our thoughts, our speech, and our actions - rendering us wholly tainted and utterly defiled. As such, we are as filthy rags before the LORD (Isaiah 64:6) who is, in contrast, perfectly holy and pure. We are vile sinners both by nature and by choice (Romans 5:12; Ephesians 2:3).
The Bible teaches the total depravity of man throughout. Our hearts are deceitful and desperately wicked (Jeremiah 17:9). We are spiritually dead from the moment of our birth as the result of our sin and iniquity (Psalm 51:5, Psalm 58:3, Ephesians 2:1). Our corrupt nature captivates us with a love for sin (John 8:34), an affinity for darkness (John 3:19), and a willful desire to live a sinful lifestyle that seems right to us (Proverbs 14:12). We are completely perverted, lacking any spiritual good.
The wicked nature of man is described thoroughly in Romans 3:10-18, Psalm 14:1-3, and Psalm 51:1-3. These passages teach that all people are unrighteous sinners, that no one seeks or understands God, that no one does good, that everyone’s speech and actions are spoiled by sin, and that no one fears the LORD. As such, there is no one who does good - not even one.
II. WHAT ISN’T TOTAL DEPRAVITY?
Total depravity teaches that all people are wholly corrupted by sin, spiritually dead, and stand guilty before God. This does not mean, however, that we all behave as badly as we could. In other words, some people may act more wickedly than others. We see examples of this all the time. However, the excessive wickedness of some does not justify or excuse that of those who may appear less wicked from a human perspective. Think of it this way - rather than saying that some people are good and others are bad, recognize that we are all bad, though some behave worse than others.
Second, total depravity does not mean that people can’t or don’t have a conscience. You can be a moral person with a strong sense of right and wrong while still being spiritually dead. Third, total depravity doesn’t mean that a person cannot do good things as measured by an earthly standard - even things that superficially comply with the commands and will of God. But, though they may appear so outwardly, no human deed is of any good apart from saving faith (Romans 14:23; Hebrews 11:6). Jesus explained that a bad tree cannot bear good fruit, but only bad (Matthew 7:17-18).
There is no such thing as a “good” person. All have sinned and fallen short of the glory of God (Romans 3:23). Even Jesus, the sinless Son of God, refused to call Himself good while adorned in human flesh (Mark 10:18). Now if Jesus wouldn’t call Himself good during His earthly ministry, how arrogant would we have to be to think or even suggest that we are good?
III. THE IMPLICATIONS OF TOTAL DEPRAVITY
As stated previously, those who are totally depraved do not understand, seek, nor fear God. Being spiritually dead, they are simply unable to understand the things of God because such things are spiritually discerned (1 Corinthians 2:14). They regard the gospel as foolishness (1 Corinthians 1:18) and suppress the truth in unrighteousness (Romans 1:18). Their minds are totally hostile towards God and they will not submit to Him - in fact, they cannot (Romans 8:7).
Thus, a totally depraved person is unable to be saved apart from God’s divine intervention. Their desperate spiritual condition renders them completely hopeless and helpless apart from His grace. Sinners cannot approach God on their own prerogative following the inclination of their own free will. It is impossible. This hindrance is sometimes referred to as “Human Inability”. Rather, God must initiate the interaction and overcome a person’s spiritual depravity before he or she can see, recognize, and/or surrender to Him.
In the gospels, there is a scene in which Jesus speaks with a rich young ruler. After the young man departs, Jesus tells his disciples that it is difficult for a rich man to enter the kingdom of God. Having assumed it would be easier for someone of his status and privilege, they are astounded and ask, “If not a rich man, who then can be saved?” Jesus answers, “With people this is impossible, but with God all things are possible.” He is addressing the issue of human inability, and the truth that no person, by their own strength, can be saved. Only God can affect salvation (Matthew 19:25-26).
CONCLUSION
In my opinion, the doctrine of total depravity is arguably the strongest point of Calvinism. It is thoroughly and plainly taught in the Bible. The numerous scriptures given in today’s sermon are merely a sampling of the numerous verses and passages that teach this vital doctrine. I am in full and wholehearted agreement with the Calvinists on this issue. So is almost every Christian I’ve ever known. In fact, so were Jacob Arminius and the original Remonstrants. In the Arminian Articles of 1610, which we discussed last week, the Arminians agreed with John Calvin on the total depravity of man. They shared his views on the wretched state of sinners and their inability to seek God apart from His grace. Their dispute was on the manner by which God resolved man’s corrupt condition, not upon the condition itself.
To the Calvinist, God must - of necessity - be the catalyst for a person’s salvation. A depraved sinner cannot approach God or make a saving profession of faith unless the LORD acts first. Therefore, the Calvinists believe that the new birth, or regeneration, must precede an individual's confession of faith. Otherwise, how can a depraved person recognize their need? When a person is made spiritually alive by God saving grace, they are gifted with faith and the ability to see and know Him. Then their confession and conversion is expressed outwardly or visibly. In other words, a person’s procession of faith is a result of their new birth - not the impetus for it. We will explore the Arminian argument next week.
In closing, the doctrine of total depravity states that man is totally corrupted by sin and wholly incapable of knowing God apart from His divine and gracious intervention. This isn’t an absolute refutation of man’s free will, but rather an argument that man is simply unable to use his or her free will to attain salvation. Therefore, salvation is entirely an act of God’s grace.
Last Sunday morning we began a new sermon series titled “Reconciling Calvinism and Arminianism”. I introduced and summarized the 2 opposing theological systems, giving a brief history of their origin. I explained that both approaches were built upon 5 underlying points, which we would discuss individually. This morning, we will be that process.
Today’s message focuses on the 1st point of Calvinism. It is commonly known as the doctrine of “Total Depravity”. We will define what it means (and what it doesn’t mean), look at its Biblical support, and consider its implications.
I. WHAT IS TOTAL DEPRAVITY?
Total depravity is a term used to describe the dismal spiritual condition of fallen mankind. It states that every person, as the result of Adam and Eve’s sin in the Garden of Eden, is born with a sinful nature and is completely corrupted by sin. This depravity affects all of our being - including our thoughts, our speech, and our actions - rendering us wholly tainted and utterly defiled. As such, we are as filthy rags before the LORD (Isaiah 64:6) who is, in contrast, perfectly holy and pure. We are vile sinners both by nature and by choice (Romans 5:12; Ephesians 2:3).
The Bible teaches the total depravity of man throughout. Our hearts are deceitful and desperately wicked (Jeremiah 17:9). We are spiritually dead from the moment of our birth as the result of our sin and iniquity (Psalm 51:5, Psalm 58:3, Ephesians 2:1). Our corrupt nature captivates us with a love for sin (John 8:34), an affinity for darkness (John 3:19), and a willful desire to live a sinful lifestyle that seems right to us (Proverbs 14:12). We are completely perverted, lacking any spiritual good.
The wicked nature of man is described thoroughly in Romans 3:10-18, Psalm 14:1-3, and Psalm 51:1-3. These passages teach that all people are unrighteous sinners, that no one seeks or understands God, that no one does good, that everyone’s speech and actions are spoiled by sin, and that no one fears the LORD. As such, there is no one who does good - not even one.
II. WHAT ISN’T TOTAL DEPRAVITY?
Total depravity teaches that all people are wholly corrupted by sin, spiritually dead, and stand guilty before God. This does not mean, however, that we all behave as badly as we could. In other words, some people may act more wickedly than others. We see examples of this all the time. However, the excessive wickedness of some does not justify or excuse that of those who may appear less wicked from a human perspective. Think of it this way - rather than saying that some people are good and others are bad, recognize that we are all bad, though some behave worse than others.
Second, total depravity does not mean that people can’t or don’t have a conscience. You can be a moral person with a strong sense of right and wrong while still being spiritually dead. Third, total depravity doesn’t mean that a person cannot do good things as measured by an earthly standard - even things that superficially comply with the commands and will of God. But, though they may appear so outwardly, no human deed is of any good apart from saving faith (Romans 14:23; Hebrews 11:6). Jesus explained that a bad tree cannot bear good fruit, but only bad (Matthew 7:17-18).
There is no such thing as a “good” person. All have sinned and fallen short of the glory of God (Romans 3:23). Even Jesus, the sinless Son of God, refused to call Himself good while adorned in human flesh (Mark 10:18). Now if Jesus wouldn’t call Himself good during His earthly ministry, how arrogant would we have to be to think or even suggest that we are good?
III. THE IMPLICATIONS OF TOTAL DEPRAVITY
As stated previously, those who are totally depraved do not understand, seek, nor fear God. Being spiritually dead, they are simply unable to understand the things of God because such things are spiritually discerned (1 Corinthians 2:14). They regard the gospel as foolishness (1 Corinthians 1:18) and suppress the truth in unrighteousness (Romans 1:18). Their minds are totally hostile towards God and they will not submit to Him - in fact, they cannot (Romans 8:7).
Thus, a totally depraved person is unable to be saved apart from God’s divine intervention. Their desperate spiritual condition renders them completely hopeless and helpless apart from His grace. Sinners cannot approach God on their own prerogative following the inclination of their own free will. It is impossible. This hindrance is sometimes referred to as “Human Inability”. Rather, God must initiate the interaction and overcome a person’s spiritual depravity before he or she can see, recognize, and/or surrender to Him.
In the gospels, there is a scene in which Jesus speaks with a rich young ruler. After the young man departs, Jesus tells his disciples that it is difficult for a rich man to enter the kingdom of God. Having assumed it would be easier for someone of his status and privilege, they are astounded and ask, “If not a rich man, who then can be saved?” Jesus answers, “With people this is impossible, but with God all things are possible.” He is addressing the issue of human inability, and the truth that no person, by their own strength, can be saved. Only God can affect salvation (Matthew 19:25-26).
CONCLUSION
In my opinion, the doctrine of total depravity is arguably the strongest point of Calvinism. It is thoroughly and plainly taught in the Bible. The numerous scriptures given in today’s sermon are merely a sampling of the numerous verses and passages that teach this vital doctrine. I am in full and wholehearted agreement with the Calvinists on this issue. So is almost every Christian I’ve ever known. In fact, so were Jacob Arminius and the original Remonstrants. In the Arminian Articles of 1610, which we discussed last week, the Arminians agreed with John Calvin on the total depravity of man. They shared his views on the wretched state of sinners and their inability to seek God apart from His grace. Their dispute was on the manner by which God resolved man’s corrupt condition, not upon the condition itself.
To the Calvinist, God must - of necessity - be the catalyst for a person’s salvation. A depraved sinner cannot approach God or make a saving profession of faith unless the LORD acts first. Therefore, the Calvinists believe that the new birth, or regeneration, must precede an individual's confession of faith. Otherwise, how can a depraved person recognize their need? When a person is made spiritually alive by God saving grace, they are gifted with faith and the ability to see and know Him. Then their confession and conversion is expressed outwardly or visibly. In other words, a person’s procession of faith is a result of their new birth - not the impetus for it. We will explore the Arminian argument next week.
In closing, the doctrine of total depravity states that man is totally corrupted by sin and wholly incapable of knowing God apart from His divine and gracious intervention. This isn’t an absolute refutation of man’s free will, but rather an argument that man is simply unable to use his or her free will to attain salvation. Therefore, salvation is entirely an act of God’s grace.