Michael Grant routinely critiques what he calls the compromised “Evangelical swamp” or the “Christian YouTube Establishment”—figures such as Mike Winger, Wesley Huff, Melissa Dougherty, Ruslan KD, Sean McDowell, and Allen Parr. Yet he appears unaware that he replicates the same pattern in his treatment of John MacArthur and RC Sproul. By affirming, platforming, and refusing to confront their Calvinism, he grants them the same uncritical legitimacy he condemns in others. Functionally, he is participating in the very dynamic he claims to oppose.
MacArthur’s exchange is a textbook example of rhetorical self‑contradiction. He affirms unconditional election, irresistible drawing, sovereign preservation, and a fully predestined soteriology—“all sovereign, all established”—and then immediately affirms universal invitation, divine displeasure at judgment, Christ’s grief over impenitence, and full human responsibility. When pressed to reconcile these mutually exclusive claims, he concedes that he cannot: “You are asking too much of me; I am not God."
Michael Grant presents this as if it were clarifying, yet it functions as epistemic destabilisation. Believers are left with the conclusion that, on his account, we cannot meaningfully know anything about salvation. MacArthur’s bifurcated presentation is not harmless; it is doctrinally disorienting. I have heard him preach full blown Calvinism, and the inconsistency here is not incidental but in my assessment deliberate.
It is vital to note that the claim that "regeneration precedes faith" places a person on the edge of serious doctrinal error. It introduces a soteriological model that is not merely problematic but ventures into heresy. The question of how we are saved is foundational: scripture presents salvation as by grace, through faith—not by regeneration imposed prior to faith. Both RC Sproul and John MacArthur explicitly taught that regeneration precedes faith. Given that commitment, it is difficult to see why anyone would treat them as reliable guides for sound soteriology. I have observed that Michael Grant frequently speaks inconsistently (as demonstrated in his comments about Charlie Kirk). This underscores the need for clarity in doctrine rather than reliance on sources that are theologically unstable and have no place in sound teaching.
Ephesians 1:4 is one of the most cited “proof texts” in Calvinist (Reformed) theology, but it is also a central point of contention with non-Calvinist interpreters. While Ephesians 1:4 does not mention “foreknowledge", Romans 8:29 and 1 Peter 1:20 show that God’s knowledge of individuals and His redemptive plan existed before creation.
Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the Beloved. (Ephesians 1:3-6).
Critics of the Calvinist reading argue that the text does not teach an eternal, individual choice apart from faith: They note the phrase “chosen in Him” means that God chose those who are in Christ — i.e., believers — before the foundation of the world. According to this view, the “us” in verse 4 is the same “us” in verse 19: “you who have believed” (Eph. 1:19). The choice is corporate and conditional on being in Christ, which itself comes through hearing and believing the gospel (Eph. 1:13). Thus, the verse describes God’s eternal plan to bless believers, not a pre‑temporal selection of a hidden “elect” group apart from faith.Calvinists, following John Calvin and later Reformed theologians, read “he chose us in him” as an assertion that God eternally selected specific individuals for salvation before creation, without reference to any foreseen faith, conduct, or human response. In this framework, “in Him” designates Christ as the ground or medium of the decree, while the election itself remains an unconditional, individual, pre‑temporal act. This interpretation functions within their broader system of unconditional election and, for some, double predestination.
Scripture is unequivocal: regeneration is the sovereign act of God in which He imparts His own life and nature to the believing sinner. (John 1:12–13; Titus 3:5). The surrounding debate typically centres on the TULIP framework—total depravity, unconditional election, limited atonement, irresistible grace, and the perseverance of the saints. A key point of contention is the order of salvation: does faith precede regeneration, or does regeneration precede faith? Closely related is the question of repentance—whether it must occur prior to salvation. These are precisely the areas in which Calvinist theology often entangles believers, producing confusion rather than clarity. Numerous passages indicate that regeneration is inseparably linked to repentance and faith.
Therefore I will judge you, O house of Israel, every one according to his ways, declares the Lord God. Repent and turn from all your transgressions, lest iniquity be your ruin. Cast away from you all the transgressions that you have committed, and make yourselves a new heart and a new spirit! Why will you die, O house of Israel? For I have no pleasure in the death of anyone, declares the Lord God; so turn, and live.” (Ezekiel 18:30-32).
When they heard these things they fell silent. And they glorified God, saying, “Then to the Gentiles also God has granted repentance that leads to life. (Acts 11:18).
yet you refuse to come to me that you may have life. (John 5:40).
So Jesus said to them, “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. (John 6:53).
but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name. (John 20:31).
..and he made no distinction between us and them, having cleansed their hearts by faith. (Acts 15:9).
But to all who did receive him, who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God. (John 1:12-13).
for in Christ Jesus you are all sons of God, through faith. Galatians 3:26
While you have the light, believe in the light, that you may become sons of light.” When Jesus had said these things, he departed and hid himself from them. (John 12:36).
In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit.. (Ephesians 1:13).
Let me ask you only this: Did you receive the Spirit by works of the law or by hearing with faith? ..Does he who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing with faith— just as Abraham “believed God, and it was counted to him as righteousness”? (Galatians 3:2, 5-6).
But their minds were hardened. For to this day, when they read the old covenant, that same veil remains unlifted, because only through Christ is it taken away. Yes, to this day whenever Moses is read a veil lies over their hearts. But when one turns to the Lord, the veil is removed. (2 Corinthians 3:14-16).
But I received mercy for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience as an example to those who were to believe in him for eternal life. (1 Timothy 1:16).
having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead. (Colossians 2:12).
Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures. (James 1:18).
For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. (Romans 8:29).
Do not let anyone destabilize you from your secure position in Christ with clever‑sounding arguments. (Colossians 2:8 cf. Ephesians 4:14; 1 Peter 5:8).
for in Christ Jesus you are all sons of God, through faith. Galatians 3:26
While you have the light, believe in the light, that you may become sons of light.” When Jesus had said these things, he departed and hid himself from them. (John 12:36).
In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit.. (Ephesians 1:13).
Let me ask you only this: Did you receive the Spirit by works of the law or by hearing with faith? ..Does he who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing with faith— just as Abraham “believed God, and it was counted to him as righteousness”? (Galatians 3:2, 5-6).
But their minds were hardened. For to this day, when they read the old covenant, that same veil remains unlifted, because only through Christ is it taken away. Yes, to this day whenever Moses is read a veil lies over their hearts. But when one turns to the Lord, the veil is removed. (2 Corinthians 3:14-16).
But I received mercy for this reason, that in me, as the foremost, Jesus Christ might display his perfect patience as an example to those who were to believe in him for eternal life. (1 Timothy 1:16).
having been buried with him in baptism, in which you were also raised with him through faith in the powerful working of God, who raised him from the dead. (Colossians 2:12).
Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures. (James 1:18).
Peter, an apostle of Jesus Christ, To the elect who are exiles of the Dispersion throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, chosen according to the foreknowledge of God the Father, in the sanctification of the Spirit, for obedience to Jesus Christ and for sprinkling with his blood: May grace and peace be multiplied to you. (1 Peter 1:1-2).
Many people underestimate how calculated and intellectually deceptive these individuals are.
Do not let anyone destabilize you from your secure position in Christ with clever‑sounding arguments. (Colossians 2:8 cf. Ephesians 4:14; 1 Peter 5:8).
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