I have a question. Does God create people
Yes.
God is omniscient.
and then still calls for them to repent when they're unable to?
The London Baptist Confession of 1689 reads;
ch.14
“
The grace of faith, whereby the elect are enabled to believe to the saving of their souls, is the work of the Spirit of Christ in their hearts,”
“By
this faith a Christian believeth to be true whatsoever is revealed in the Word for the authority of God himself”
“and so is
enabled to cast his soul upon the truth thus believed”
ch.15
“This
saving repentance is an evangelical grace, whereby a person, being by the Holy Spirit made sensible of the manifold evils of his sin”
The idea that all men everywhere must repent is biblical,
BUT, the repentance required of the reprobate is
legal. All men are guilty of breaking God’s law and therefore must repent of their deeds and they never do. Sure, unsaved people feel guilt or regret over their sins but they still rage against the holy and living God. Only the elect are given the “evangelical grace” of repentance and faith that leads to eternal life.
John Gill’s comments on Acts 20.21 are useful in understanding this subject and so, I post them below.
Testifying both to the Jews, and also to the Greeks,…. To the Jews first in their synagogue, and then to both Jews and Greeks, or Gentiles, in the school of Tyrannus; opening and explaining to both the nature and use, urging and insisting upon, and proving by undeniable testimonies the necessity,
of repentance toward God and faith toward our Lord Jesus Christ: the former of these is not a legal repentance, but an evangelical one; which flows from a sense of the love of God, and an application of pardoning grace and mercy, and is always attended with hope, at least of interest in it, and as here with faith in Christ Jesus: it lies in a true sight and sense of sin, as exceeding sinful, being contrary to the nature and law of God, and a deformation of the image of God in man, as well as followed with dreadful and pernicious consequences; and in a godly sorrow for it, as it is committed against a God of infinite purity and holiness, and of love, grace, and mercy; and it shows itself in shame for sin, and blushing at it, and in an ingenious confession of it, and forsaking it: and the latter of these is not an historical faith, or an assent of the mind to whatsoever is true concerning the person, office, and grace of Christ; but is a spiritual act of the soul upon him; it is a looking and going out to him, a laying hold and leaning on him, and trusting in him, for grace, righteousness, peace, pardon, life, and salvation. Now these two were the sum of the apostle’s ministry; this is a breviary or compendium of it; a form of sound words held fast and published by him: and as these two go together as doctrines in the ministry of the word, they go together as graces in the experience of the saints; where the one is, there the other is; they are wrought in the soul at one and the same time, by one and the same hand; the one is not before the other in order of time, however it may be in order of working, or as to visible observation; repentance is mentioned before faith, not that it precedes it, though it may be discerned in its outward acts before it; yet faith as to its inward exercise on Christ is full as early, if not earlier; souls first look to Christ by faith, and then they mourn in tears of evangelical repentance,
Zec 12:10 though the order of the Gospel ministry is very fitly here expressed, which is first to lay before sinners the evil of sin, and their danger by it, in order to convince of it, and bring to repentance for it; and then to direct and encourage them to faith in Christ Jesus, as in the case of the jailer,
Ac 16:29 and this is, generally speaking, the order and method in which the Holy Spirit proceeds; he is first a spirit of conviction and illumination, he shows to souls the exceeding sinfulness of sin, causes them to loath it and themselves for it, and humbles them under a sense of it; and then he is a spirit of faith, he reveals Christ unto them as God’s way or salvation, and works faith in them to believe in him. Moreover, these two, repentance and faith, were the two parts of Christ’s ministry,
Mr 1:15 and are what, he would have published and insisted on, in the preaching of the word, Lu 24:47 so that the ministry of the apostle was very conformable to the mind and will of Christ. end quote
Would this make God responsible for evil?
God is not the author of sin, so no.
Zanchius explains how the ultimate end will result in good, even if it seems evil…somehow.
God, as the primary and efficient cause of all things, is not only the Author of those actions done by His elect as actions, but also as they are good actions, whereas, on the other hand, though He may be said to be the Author of all the actions done by the wicked, yet He is not the Author of them in a moral and compound sense as they are sinful; but physically, simply and
sensu diviso as they are mere actions, abstractedly from all consideration of the goodness or badness of them.
Although there is no action whatever which is not in some sense either good or bad, yet we can easily conceive of an action, purely as such, without adverting to the quality of it, so that the distinction between an action itself and its denomination of good or evil is very obvious and natural.
In and by the elect, therefore, God not only produces works and actions through His almighty power, but likewise, through the salutary influences of His Spirit, first makes their persons good, and then their actions so too; but, in and by the reprobate, He produces actions by His power alone, which actions, as neither issuing from faith nor being wrought with a view to the Divine glory, nor done in the manner prescribed by the Divine Word, are, on these accounts, properly denominated evil. Hence we see that God does not, immediately and
per se, infuse iniquity into the wicked; but, as Luther expresses it, powerfully excites them to action, and withholds those gracious influences of His Spirit, without which every action is necessarily evil. That God either directly or remotely excites bad men as well as good ones to action cannot be denied by any but Atheists, or by those who carry their notions of free-will and human independency so high as to exclude the Deity from all actual operation in and among His creatures, which is little short of Atheism. Every work performed, whether good or evil, is done in strength and by the power derived immediately from God Himself, “in whom all men live, move, and have their being” (Acts 17.28). As, at first, without Him was not anything made which was made, so, now, without Him is not anything done which is done. We have no power or faculty, whether corporal or intellectual, but what we received from God, subsists by Him, and is exercised in subserviency to His will and appointment. It is He who created, preserves, actuates and directs all things. But it by no means follows, from these premises, that God is therefore the cause of sin, for sin is nothing but auomia, illegality, want of conformity to the Divine law (1 John 3.4), a mere privation of rectitude; consequently, being itself a thing purely negative, it can have no positive or efficient cause, but only a negative and deficient one…[end quote]
Before Zanchius brought us to this point, showing that God acting “directly or remotely” is not the “Author of them in a moral and compound sense,” he teaches in Position 2;
That God often lets the wicked go on to more ungodliness, which He does (
a) negatively by withholding that grace which alone can restrain them from evil; (
b) remotely, by the providential concourse and mediation of second causes, which second causes, meeting and acting in concert with the corruption of the reprobate’s unregenerate nature, produce sinful effects; (
c) judicially, or in a way of judgment. “The King’s heart is in the hand of the Lord, as the rivers of waters; He turneth it whithersoever He will” (Prov. 21.1); and if the King’s heart, why not the hearts of all men? “Out of the mouth of the Most High proceedeth not evil and good?” (Lam. 3.38). Hence we find that the Lord bid Shimei curse David (2 Sam. 16.10); that He moved David himself to number the people (compare 1 Chron. 21.1 with 2 Sam. 24.1); stirred up Joseph’s brethren to sell him into Egypt (Genesis 50.20); positively and immediately hardened the heart of Pharaoh (Exod. 4.21); delivered up David’s wives to be defiled by Absalom (2 Sam. 12.11; 16.22); sent a lying spirit to deceive Ahab (1 Kings 22.20-23), and mingled a perverse spirit in the midst of Egypt, that is, made that nation perverse, obdurate and stiff-necked (Isa. 19.14). To cite other instances would be almost endless, and after these, quite unnecessary, all being summed up in that express passage, “I make peace and create evil; I the Lord do all these things” (Isa. 45.7). See farther, 1 Sam. 16.14; Psalm 105.25; Jer. 13.12,13; Acts 2.23, & 4.28; Rom. 11.8; 2 Thess. 2.11, every one of which implies more than a bare permission of sin. Bucer asserts this, not only in the place referred to below, but continually throughout his works, particularly on Matt. 6. § 2, where this is the sense of his comments on that petition, “Lead us not into temptation”: “It is abundantly evident, from most express testimonies of Scripture, that God, occasionally in the course of His providence, puts both elect and reprobate persons into circumstances of temptation, by which temptation are meant not only those trials that are of an outward, afflictive nature, but those also that are inward and spiritual, even such as shall cause the persons so tempted actually to turn aside from the path of duty, to commit sin, and involve both themselves and others in evil. Hence we find the elect complaining, ‘O Lord, why hast Thou made us to err from Thy ways, and hardened our hearts from Thy fear?’ (Isaiah 63.17). But there is also a kind of temptation, which is peculiar to the non-elect, whereby God, in a way of just judgment, makes them totally blind and obdurate, inasmuch as they are vessels of wrath fitted to destruction.” (See also his exposition of Rom. 9.)end quote
Someone told me this. It's frightening me.
Believe on the Lord Jesus Christ and you will be saved.
Yours in the Lord,
jm
Where's the fun in that 
