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Simon Wartanian | 8,256 views | 2,123 words | 0:11:26 hours | 25 April 2014 17:19

... (Mt 22:14). The funny thing is, in the Greek text there is no such thing as “whosoever will.” The Greek phrase πᾶς ὁ πιστεύων (pas ha pusteuon) literally translates “all the believing” or “everyone believing.” Bible-believing Christians believe that those who have repented toward God and have put their faith in Christ are saved. All the believing will definitely not perish, but those who do not believe are already condemned (verse 18)!

The interesting thing is that Jn 3:16 does support “Limited Atonement” since it says that “whoever believes in him will not perish,” and we see in verse 18 that whoever doesn’t believe is already condemned! Thus Christ couldn’t have paid their ransom and they still had to pay for their sins in Hell. It would be unjust for God to punish Christ for their sins and then punish them again in the eternal lake of fire.

Now let’s consider some commentaries.

The ESV Study Bible explains:[2]

Here is the most famous summary of the gospel in the entire Bible. For connects to v. 15 and explains what happened to make it possible that someone can “have eternal life” (v. 15), that is, through believing in Christ. God so loved the world was an astounding statement in that context because the OT and other Jewish writings had spoken only of God’s love for his people Israel. God’s love for “the world” made it possible for “whoever” (v. 15) believes in Christ, not Jews alone, to have eternal life. God’s love for the world was not mere sentiment but led to a specific action: he gave his only Son, which John elsewhere explains as sending him to earth as a man (v. 17) to suffer and die and thereby to bear the penalty for sins (see note on 1 John 2:2; cf. Rom. 3:25). On “only Son,” see note on John 1:14, which contains the same Greek phrase. The purpose of giving his Son was to make God’s great gift of eternal life available to anyone—to whoever believes in him, that is, whoever personally trusts in him (see note on 11:25). Not perish means not perish in eternal judgment, in contrast to having eternal life, the life of abundant joy and immeasurable blessing in the presence of God forever. Those who “believe in” Christ have that “eternal life” and already experience its blessings in this present time, not yet fully, but in some significant measure.

John Gill said about John 3:16: [3]

For God so loved the world,....The Persic version reads "men": but not every man in the world is here meant, or all the individuals of human nature; for all are not the objects of God's special love, which is here designed, as appears from the instance and evidence of it, the gift of his Son: nor is Christ God's gift to every one; for to whomsoever he gives his Son, he gives all things freely with him; which is not the case of every man. Nor is human nature here intended, in opposition to, and distinction from, the angelic nature; for though God has showed a regard to fallen men, and not to fallen angels, and has provided a Saviour for the one, and not for the other; and Christ has assumed the nature of men, and not angels; yet

...

Romans 11:32, 'he may have mercy on all'

Simon Wartanian | 7,083 views | 1,404 words | 0:07:37 hours | 10 February 2014 14:29

Mercy On All Calvinism Predestination Limited Atonement Mercy Sovereignty Unconditional Election John Gill Adam Clarke

For God has consigned all to disobedience, that he may have mercy on all. (Romans 11:32, ESV)

This is a verse I’ve seen used by Universalists and obviously they take the all’s to mean the whole human race without exception. But is this really what the verse teaches after the section of Romans known as God’s Sovereign Choice (Rom 9-11)?

It can be reasonably seen that all here refers to Jews and Gentiles, but not every single one of them that has lived or will live. The earlier chapters (9-11) very well emphasize God’s sovereignty in salvation. God has mercy on whom He wills (Rom 9:15), mercy only comes from God and it’s entirely depended on God (Rom 9:16). It seems then very inconsistent for us to take the all without exception rather than all without distinction.

Commentaries

A brief comment is made by the ESV Study Bible: [1]

Rom. 11:32 The word all here refers to Jews and Gentiles (all without distinction, not all without exception). The sin and disobedience of both Jews and Gentiles is highlighted, to emphasize God’s mercy in saving some among both Jews and Gentiles.

John Gill writes:

For God hath concluded them all in unbelief,.... Both Jews and Gentiles, particularly God's elect among them: some think the metaphor is taken from the binding up of sheaves in bands; and that Jews and Gentiles are the sheaves, and unbelief the band, in which they are bound together; but the apostle is not speaking of their being together in unbelief, but as separate, first the Gentiles, and now the Jews: rather it seems to be taken from a prison, and Jews and Gentiles are represented as prisoners, and unbelief the prison, in which they are shut up by God: not that God is the author of unbelief, or of any other sin in men; he does not put it into them, or them into that, but finding them in unbelief, concludes them in it, or leaves them in such a state, and does not as yet however deliver out of it, or say to the prisoners, go forth: moreover, to be "concluded in unbelief", is the same as to be "concluded under sin", Ga 3:22; that is, to be thoroughly convinced of it; and to be held and bound down by such a sense of it in the conscience, as to see no way to escape deserved punishment, or to obtain salvation, but by fleeing to the mercy of God in Christ:

that he might have mercy upon all: not upon all the individuals of Jews and Gentiles; for all are not concluded in, or convinced of the sin of unbelief, but only such who are eventually believers, as appears from the parallel text, Ga 3:22; and designs all God's elect among the Jews, called "their fulness", Ro 11:12; and all God's elect among the Gentiles, called "the fulness of the Gentiles", Ro 11:25; for whom he has mercy in store, and will bestow it on them; and in order to bring them to a sense of their need of it, and that he may the more illustriously display the riches of it, he leaves them for a while in a state of unbelief, and then by his Spirit thoroughly convinces them of it, and gives them faith to look to, and believe in, the mercy of our Lord Jesus Christ, unto eternal life. John Gill, Exposition of the Entire Bible

Adam Clarke in his commentary said the following:

Verse 32. For God hath concluded them all in unbelief] συνεκλεισεγαροθεος, God hath shut or locked them all up under unbelief. This refers to the guilty state of both Jews and Gentiles. They had all broken God's law-the Jews, the written law; the Gentiles, the law written in thei...

1 Corinthians 15:22-23, 'in Christ shall all be made alive'

Simon Wartanian | 5,432 views | 699 words | 0:03:53 hours | 11 February 2014 13:34

1 Cor 15:22-23 1 Corinthians 15:22 In Christ Shall All Be Made Alive Calvinism Election Predestination Limited Atonement Mercy Sovereignty

For as in Adam all die, so also in Christ shall all be made alive. 23 But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ. 1 Corinthians 15:22-23 (ESV)

Yes, in Adam all humanity spiritually died, through the inheritance of sin from our forefather Adam. He was the representative of humanity in the Garden. The phrase “in Christ” is used in Rom 8:1 (c.f. Rom 6:11; 12:5; 16:7; 1 Cor 1:2), which states “There is therefore now no condemnation for those who are in Christ Jesus”, the believers are the ones who are not condemned (Jn 3:18) thus those who “in Christ shall all be made alive” are those who are “in Christ.”

In v. 23 we see who will be made alive and it is clear from 1 Cor 6:14 (And God raised the Lord and will also raise us up by his power, c.f. 15:52) that the believers are the ones whom God will raise up, not the reprobate.

The ESV Study Bible explains: [1]

1 Cor. 15:22 in Adam all die. See Rom. 5:12, 14–15, 17; Eph. 2:1, 5. in Christ shall all be made alive. See Rom. 5:17, 21; 6:4; Eph. 2:5–6. By divine appointment, Adam represented the whole human race that would follow him, and his sin therefore affected all human beings. Similarly, Christ represented all who would belong to him, and his obedience therefore affected all believers (see note on 1 Cor. 15:23).

1 Cor. 15:23 at his coming. When Christ returns, all his people from all time will receive resurrection bodies, never again subject to weakness, illness, aging, or death. Until that time, those who have died exist in heaven as spirits without bodies (see 2 Cor. 5:8; Heb. 12:23; Rev. 6:9). Those who belong to Christ demonstrates that the “all” in relation to Christ in 1 Cor. 15:22 does not imply universalism.

The ESV MacArthur Study Bible sheds some light: [2]

1 Cor. 15:22 all . . . all. The two “alls” are alike only in the sense that they both apply to descendants. The second “all” applies only to believers (see Gal. 3:26, 29; 4:7; Eph. 3:6; cf. Acts 20:32; Titus 3:7) and does not imply universalism (the salvation of everyone without faith). Countless other passages clearly teach the eternal punishment of the unbelieving (e.g., Matt. 5:29; 10:28; 25:41, 46; Luke 16:23; 2 Thess. 1:9; Rev. 20:15).

The HCSB Study Bible: [3]

15:21-22 Paul presents a parallel of necessary effects. Through one man, Adam, death came to humanity. If this is ever to be reversed, it must be done so through like kind: a man. God has appointed just such a man: Jesus Christ, who is fully divine and fully human. Through His resurrection the promise of resurrection comes to a new humanity "in Christ." The second occurrence of the word all refers to all those who are joined to Christ through faith.

15:23 Jesus' resurrection precedes and makes certain the resurrection of those who belong to Christ at His coming.

Here is what Johann Albrecht Bengel said about 1 Cor 15:22: [4]

1Co 15:22. Πάντες ἀποθνήσκουσιν, all die) he says, die, not in the preterite, as for example, Rom 5:17; Rom 5:21, but in the present, in order that in the antithesis he may the more plainly speak of the resurrection, as even still future. And he says, all. Those who are in the highest degree wicked die in Adam; but Paul is here speaking of the godly, of whom the first fruits, ἀπαρχὴ, is Christ, and as these all die in Adam, so also shall they all be made alive in Christ. Scripture everywhere deals with believers, and treats primarily o...

2 Peter 3:8-9, not wishing that any should perish

Simon Wartanian | 14,271 views | 2,323 words | 0:12:04 hours | 11 February 2014 13:56

Not Willing Any To Perish 2 Peter 3:9. Calvinism Election Predestination Limited Atonement Mercy Sovereignty

But do not overlook this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. 9 The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance. 2 Peter 3:8-9 (ESV)

(For a better and more recent defense see here.)

This is one of what is called the “Arminian Big Three.” And it is huge when you don’t consider the context. All you see is that God doesn’t want anyone to go to hell, yet somehow being the Almighty, He is not able/willing to save them, but instead sends so many to hell, because they sin against Him. What people mostly miss is that this passage (v 9) actually is not referring to non-believers or the entire human race, but to God’s elect and we will see why. (Please understand that I am not saying that God loves sending people to hell, no, I totally believe Ezek 18:23, 32. But what I believe is that God is glorified in the damnation of the reprobate indeed, Prov 16:4; Rom 9:22).

The first thing we need to examine is to whom all these words refer to (you, any, all). It is clear from the greeting of Peter’s second letter to whom this letter is directed, “…To those who have obtained a faith of equal standing with ours by the righteousness of our God and Savior Jesus Christ” (1:1), thus believers, God’s elect. 2 Pet 3:1 says that those recipients have had received another letter from Peter, that is 1 Peter and we directly see in v 1, “…To those who are elect exiles…” We see again at the beginning of 2 Pet 3:8 that Peter is talking to the “beloved,” a term used referring to Jesus or the believers. Thus we have established that the context and the audience to whom these passages are directed are fellow believers of Peter. In chapter 3 Peter warns his fellow believers about those who will come scoffing about the Second Coming, that it has not yet happened yet Jesus said that He will come soon. He tells them that this present Universe is stored up for wrath (v 7); time is nothing with God (v 8); God is patient toward His sheep, waiting for the ones who yet have to be born and/or be saved, so the Lord is patient toward His own and He’s not willing that any of them perish, but all of them come to Him (v 9).

In 2 Peter 3, the Christians – all God's elect are represented by Peter's audience as His beloved, even when they were dead in trespasses God loved them (Eph 2:1-10) and in love predestined them (Eph 1:3-6). It is for their sake that God is delaying the Parousia of our blessed Savior. God is waiting until the number of His elect is complete then He will send the Savior to judge the world in righteousness.

Commentaries

John MacArthur says the following in the ESV MacArthur Study Bible: [1]

2 Pet. 3:9 not slow. That is, not loitering or late (cf. Gal. 4:4; Titus 2:13; Heb. 6:18; 10:23, 37; Rev. 19:11). patient toward you. “You” is the saved, the people of God. He waits for them to be saved. God has an immense capacity for patience before he breaks forth in judgment (cf. 2 Pet. 3:15; Joel 2:13; Luke 15:20; Rom. 9:22; 1 Pet. 3:15). God endures endless blasphemies against his name, along with rebellion, murders, and the ongoing breaking of his law, waiting patiently while he is calling and redeeming his own. It is not impotence or slackness that delays final judgment; it is patience. not wishing that any should perish. The “any” must refer to those whom the L...

God's Absolute Sovereignty: Resources used

Simon Wartanian | 7,120 views | 253 words | 0:01:18 hours | 23 March 2014 17:42

Calvinism Election Predestination Limited Atonement Mercy Sovereignty Verse List God Is In Control Theword Modules

The document can be found here.

General Resources used

Wayne Grudem; Systematic Theology Chapter 16 – God’s Providence
A.W. Pink; Sovereignty of God
R.C. Sproul; What is Reformed Theology?
David N. Steele, Curtis C. Thomas, S. Lance Quinn; The Five Points of Calvinism: Defined, Defended, and Documented
James R White; Potter’s Freedom: A Defense of the Reformation and the Rebuttal of Norman Geisler’s Chosen But Free
ESV Study Bible
ESV MacArthur Study Bible
ESV Reformation Study Bible
NLT Study Bible
HCSB Study Bible

Verses

Commentaries

The Word software resources

The software can be downloaded from here.
Various modules can be download from here.

Modules for the commentaries

Calvin
Gill
Utley
Henry – by default in The Word.
Bengel
Clarke
Commentary Critical and Explanatory on the Whole Bible (direct link)
Albert Barnes New Testament Notes

Romans 5:18-19, 'justification and life for all men'

Simon Wartanian | 10,484 views | 1,146 words | 0:06:04 hours | 28 March 2014 21:08

Calvinism Election Predestination Mercy Sovereignty Limited Atonement John Gill ESV Study Bible John MacArthur Reformation ESV Study Bible Federal Headship

Therefore, as one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men. 19 For as by the one man's disobedience the many were made sinners, so by the one man's obedience the many will be made righteous. Romans 5:18-19 (ESV)

(For a recent defense of this see here.)

This to me seems a pretty simply one, but it’s going to be troublesome if people only quote verse 18 and you’re not aware of verse 19 which clarifies verse 18.

Adam	Christ
One trespass led to condemnation for “*all*”	One act of righteousness leads to justification and life for “*all*”
One disobedience leads to “*the many*” made sinners	One obedience leads to the justification of “*the* *many*”

Throughout the discussion in Romans 5 the Apostle groups humanity into to groups: they’re either in Adam or in Christ.

All those outside of Christ are in Adam, they are his natural children and have inherited the sinful nature from their father Adam, who is the root of the human tree. He was the representative of all the human race in the Garden.

But by the grace of God, we have another Federal Head, namely our precious Lord Jesus, who stood in the stead of His people (Matt 1:21; 2 Co 5:21; Tit 2:14, Jn 10:15, etc..).

Not all the human race is in Him, but only those who believe in Him. All those who do not believe remain in Adam.

It is clear from contrasting verses 18 and 19 (and Romans 5 in general) that Paul does not see the whole human race as justified because of Christ, as that would contradict the idea of Hell and what was said before chapter 5, especially Romans 1-2 and what is in this chapter: Romans 5:12, 14, 16-17.

Commentaries

The ESV Study Bible explains: [1]

Rom. 5:18 The one trespass of Adam, as the covenantal head of the human race, brought condemnation and guilt to all people. In a similar way, Christ’s one act of righteousness (either his death as such or his whole life of perfect obedience, including his death) grants righteousness and life to all who belong to him. for all men. Some interpreters have advocated universalism (the view that all will be saved) based on these verses. But Paul makes it plain in this context that only those who “receive” (v. 17) God’s gift belong to Christ (see also 1:16–5:11, which indicates that only those who have faith will be justified). The wording “as … so” shows that Paul’s focus is not on the number in each group but on the method of either sin or righteousness being passed from the representative leader to the whole group: the first “all men” refers to all who are in Adam (every human being), while the second “all men” refers to all believers, to all who are “in Christ.” On the translation “men,” see note on 5:12.

The John MacArthur ESV Study Bible explains: [2]

Condemnation. See not on v. 16. One act of righteousness. Not a reference to a single event, but generally to Christ’s obedience (cf. v. 19; Luke 2:49; John 4:34; 5:30; 6:38), culminating in the greatest demonstration of this obedience, death on a cross (Phil. 2:8). Justification . . . for all men. This cannot mean that all men will be saved; salvation is only for those who exercise faith in Jesus Christ (cf. Rom 1:16-17; 3:22, 28; 4:5, 13). Rather, like the word many in 5:15, Paul is using “all” with two different meanings for the sake of parallelism, a common practice in the Hebrew OT.

...

1 Timothy 4:10, 'Savior of all men'

Simon Wartanian | 19,689 views | 2,689 words | 0:14:15 hours | 09 April 2014 12:57

Calvinism Limited Atonement Election Sovereignty ESV Study Bible ESV MacArthur Study Bible HCSB Study Bible Bob Utley Matthew Henry

1 Timothy 4:10

For to this end we toil and strive, because we have our hope set on the living God, who is the Savior of all people, especially of those who believe. (1 Timothy 4:10, ESV)

(For a recent defense see here.)

Many non-Calvinist take this verse to mean that God is trying to save all people. But, one wonders why isn’t He able to complete this ‘plan’ of His and the answer of course is that man doesn’t choose God, which we agree with, but not the part that God isn’t able to fulfill His desire, because the Son paid the ransom for all whom the Father gave Him (Jn 17; Eph 5:25; Jn 6:37-40).

But still we need to deal with this verse, if we believe that the Bible is inspired there should be a consistency running through it. There are no ‘Arminian’ or ‘Calvinist’ verses, there are only God inspired verses.

First we need to look how the word ‘Savior’ is used in this context. The word ‘soter’ (σωτήρ, G4990) has the meaning of ‘savior, deliverer, preserver’[7] it occurs 24 times in the New Testament mostly in the sense of personal Savior (Lk 2:11; Jn 4:42; Act 5:31; Tit 2:13; 2Pe 2:20 etc…). But it is important to note the context. I’m going to argue that it means soter as in the sense of a preserver, deliverer.

Let’s take a look at 1 Timothy 4. First we see in the first paragraph of 1 Timothy 4, in verses 1 through 5 Paul warns Timothy against false teachers who will teach doctrines of demons, who will lead many astray, who will forbid marriage and require abstinence from (certain) foods. Food which is given by God and made holy by His word and prayer and should be received with thanksgiving. We see here that Paul is warning Timothy against those who want to forbid certain foods (perhaps some Jews who want to follow the Torah concerning ceremonially clean foods, or some other group which I am not aware of). Here we see clearly that Paul is talking about regular life (marriage, food) and not discussing things concerning salvation of the lost with Timothy or how God has saved them from His wrath, though salvation from wrath is mentioned in verses 10b and perhaps in 16.

In the next portion of 1 Timothy 4, specifically in verses 6 through 10, Paul tells Timothy to keep this teaching, that he should not follow the false teaching, and have nothing to do with irreverent, silly myths. Next Paul tells him that bodily training is good, but godliness is much better because it has value for this current life, but also the life to come. This is good (v9). Next we come to our ‘problem’ verse. In verse 10 we’re told that God " is the Savior of all people, especially of those who believe.” What does that mean? Does it mean that He wants to save everyone from His righteous wrath? Why doesn’t He then? If that is so, why does the last part of the verse says “especially of those who believe” and what does that mean?

We saw that the context of 1 Timothy 4 is (mostly) concerned with physical life. Things like food and marriage. Then we come to verse 10 and some of our brothers want to get the idea that God really wants to save everyone, but they don’t freely choose Him, they just won’t come to Him, although He has given them grace. But that is not the idea here. As I have argued above the word soter can be used in the sense of a preserver or deliverer. And it is best to understand the phrase “Savior of all people” to refer to the idea that God is the one who gives food to the wicked and the just, He is the one who gives us our j...

Hebrews 2:9, 'Taste Death For Everyone'

Simon Wartanian | 9,672 views | 1,586 words | 0:08:30 hours | 17 June 2014 21:44

Limited Atonement Hebrews 2:9 ESV Study Bible ESV Reformation Study Bible John Gill James White

Hebrews 2:9-10 [1]

But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone. 10 For it was fitting that he, for whom and by whom all things exist, in bringing many sons to glory, should make the founder of their salvation perfect through suffering. (ESV)

(For a better and more recent defense see here.)

“Taste death for everyone,” if we understand this to refer to every single individual then the logical conclusion is Universalism, which has lots of biblical problems. So let us dig a little deeper in the context of this verse.

The question is— If everyone (pas, πᾶς, G3956, “all, any, every, the whole”) in verse 9 is meant to be taken as in “every single person without exception,” then we have a problem on our hands. The problem is that the passage would then mean that everyone will be saved, or that Christ has atoned for the sins of everyone, even those in Hell. It will totally destroy the picture of Christ being the mediator/intercessor/High Priest of His people in Hebrews chapters 9 and 10. Interceding for a specific people whom He has perfected.

Let us now consider the surrounding passages. In verse 10 we see that that the Lord Jesus has brought “many sons to glory.” If the “everyone” of verse 9 is to be taken as “every single individual without exception” then verse 10 should’ve read something like: “bringing all to glory” or “brining all sons to glory.” “Many sons” has a limitation, it does not refer to every single individual. We read further in Hebrews 2:11-13

For he who sanctifies and those who are sanctified all have one source. That is why he is not ashamed to call them brothers, ¹² saying, “I will tell of your name to my brothers; in the midst of the congregation I will sing your praise.” ¹³ And again, “I will put my trust in him.” And again, “Behold, I and the children God has given me.”

Who are being sanctified? We’re told in Heb 10:14 “For by a single offering he has perfected for all time those who are being sanctified,” those are Christians, people who have put their faith in Him, those for whom He intercedes (Heb 7:25). “Children God has given me” echoes John 6, specifically verses 37-39.

ESV Study Bible explains:[2]

Heb. 2:9 But we see him, that is, Jesus. At this point all interpreters agree that the focus of the passage is Jesus (cf. notes on vv. 7, 8). The phrase little while and the sequence of events in vv. 7–8 (cf. Ps. 8:5–6) demonstrate that, after first being made lower than the angels, Jesus was subsequently crowned and exalted. While Jesus’ sufferings indicated his humiliation and subjection, his suffering of death was also the reason for his being crowned with glory and honor. Jesus tasted death as a work of God’s grace done on behalf of everyone (i.e., all who follow him; Heb. 9:15, 28; 10:39). Jesus. This is the first mention of Jesus’ name in Hebrews (see 3:1; 4:14; etc.; “Christ” first appears in 3:6). “Crowned with glory and honor” echoes the same phrase used in 2:7. Though the human race generally did not fulfill God’s plan to put everything on earth under man’s feet (vv. 6–8), there is one man who is fulfilling God’s great plan for human beings, and that is Jesus.

Heb. 2:10 he, for whom and by whom all things exist. This is God the Father, who acts to “make perfect” the “founder of their salvation” (Jesus). m...

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1 Timothy 4:10

Hebrews 2:9-10[1]

Hebrews 2:9-10 [1]