Is Calvinism Biblical? Let the Scriptures Decide. By Robert N. Wilkin. Denton, TX: Grace Evangelical Society, 2017. 280 pp. Paper, $15.00.
Calvinistic theology is gaining popularity among Evangelicals today. I have been involved in Southern Baptist churches for much of my life, and this theology is becoming more and more prominent in the seminaries and the pulpits. The seems to be especially the case with young pastors.
Often when people defend Calvinism, they do so as a philosophical system. It is argued that the five points of Calvinism form a logical unit. In Is Calvinism Biblical, Wilkin does not look at Calvinism from logic but asks if the Bible supports it. The book is written so that the man or woman in the pew can read and understand it. However, the pastor will find it extremely helpful as well.
Wilkin addresses all five points of Calvinism. These five points are popularly known by the acronym TULIP. The letters stand for total depravity, unconditional election, limited atonement, irresistible grace, and perseverance of the saints. Wilkin says the last point can, and has, been divided into two parts: the perseverance of the saints and the preservation of the saints (p. 15).
For each of these points, Wilkin discusses two passages from the Bible to show that each point is unbiblical.
Concerning total depravity, Wilkin shows that in John 6:35 we see that faith precedes the new birth. One does not receive eternal life and then is able to believe. Then, using the example of Cornelius in Acts 10, Wilkin demonstrates that an unbeliever can respond to the revelation of God (pp. 23-38).
Concerning unconditional election, Wilkin shows that the Jews in Acts 13:46 counted themselves unworthy of eternal life. God was not responsible for their unwillingness to believe. A similar thing can be said about the unbelieving Jews in John 5:39-40. Jesus specifically says that they were unwilling to come to Him (believe in Him). He did not say they were predestined for eternal condemnation (pp. 39-56).
In John 1:29, we have a clear statement that Christ died for the sins of the whole world. In 2 Peter 2:1, Peter says that the unbelieving false teachers were bought, or redeemed, by Christ (pp. 57-76). Both of these passages are the “death knell” for the view that Christ only died for the people God elected for eternal life (the L of TULIP).
When it comes to irresistible grace, Wilkin appeals to John 12:32 and Matt 23:37-39 to argue against it. In John 12, Jesus says that He will draw all men to Himself. In Matthew 23, it is clear that the unbelieving nation of Israel (and the people in it) was able to resist the grace of God that was offered to it (pp. 77-96).
Using passages from the Parable of the Four Soils in Luke 8 and the account of the woman at the well in John 4, Wilkin shows that believers cannot lose their eternal salvation. From Rev 20:11-15 and John 11:25-27, he points out that the reason people are cast into hell has nothing to do with one’s work. We find our assurance of our salvation in the promise of Christ, not persevering in doing good (pp. 97-136).
Wilkin does an excellent job of getting to the heart of the matter in each point of Calvinism. He chooses verses which clearly show that these verses strongly argue against each point.
No doubt the Calvinist will question Wilkin’s exegesis. However, since Calvinism is a logical unit, if one point fails, the whole system comes into question.
One of the values of this book is that if someone is being drawn to Calvinism, the weight of Wilkin’s arguments may very well cause one to question if the Bible supports that theological system. Even if one could argue against one or two of the passages Wilkin discusses, one realizes that he makes twelve separate and strong arguments. It is difficult to argue that he has misinterpreted all twelve.
The book ends with two appendices that are very helpful. The first is how Calvinists reply to the twelve verses Wilkin discusses in the book (pp. 137-57). This is important because often when we read verses that oppose a particular theological view, we wonder how those who hold that view would respond.
The second appendix addresses a particular issue concerning Calvinism. That issue is election or predestination. Wilkin uses Scripture and examples to show that election in the Bible does not mean that God chooses people to go to heaven or hell before they are born, but that God chooses people and even groups for service. He has a “job” for them to do (pp. 159-70).
This book addresses a very relevant topic in Evangelicalism today. Many people in our churches are not even aware of the issues. However, the five points of Calvinism rob people of the assurance of their salvation. It pictures God as a cruel God Who has chosen people for hell before they were born and there is nothing they can do about it. Its teaching is heard in many pulpits and is found in many popular Christian books. Wilkin wrote this book to help those who struggle or will struggle with these things. I highly recommend this book.
Kathryn Wright
Columbia, SC