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2 Corinthians 5:14-15, 'he died for all'

Simon Wartanian | 8,223 views | 2,761 words | 0:14:24 hours | 22 April 2016 16:50

...God counts their old life as ended, thus freeing them from any future penal claims. he died for all, that those who live might no longer live for themselves but for him. As a consequence of Christ’s death, the power of sin in one’s life (see Gen. 3:1–7) has also been broken for all those who trust in Christ (cf. Rom. 6:1–14). Christ’s cross therefore frees the believer for a new way of life, exemplified by Paul himself as one that the love of Christ controls (see Titus 2:11–14).^[1]

The ESV MacArthur Study Bible says the following:

2 Cor. 5:14 the love of Christ. Christ’s love for Paul and all believers at the cross (cf. Rom. 5:6–8). Christ’s loving, substitutionary death motivated Paul’s service for him (cf. Gal. 2:20; Eph. 3:19). controls. This refers to pressure that causes action. Paul emphasized the strength of his desire to offer his life to the Lord. one has died for all. This expresses the truth of Christ’s substitutionary death. The preposition “for” indicates he died “in behalf of,” or “in the place of ” all (cf. Isa. 53:4–12; Gal. 3:13; Heb. 9:11–14). This truth is at the heart of the doctrine of salvation. God’s wrath against sin required death; Jesus took that wrath and died in the sinner’s place. Thus he took away God’s wrath and satisfied God’s justice as a perfect sacrifice (see notes on 2 Cor. 5:21; Rom. 5:6–11, 18–19; 1 Tim. 2:5–6; cf. Eph. 5:2; 1 Thess. 5:10; Titus 2:14; 1 Pet. 2:24). therefore all have died. Everyone who died in Christ receives the benefits of his substitutionary death (see notes on Rom. 3:24–26; 6:8). With this short phrase, Paul defined the extent of the atonement and limited its application. This statement logically completes the meaning of the preceding phrase, in effect saying, “Christ died for all who died in him,” or “One died for all, therefore all died” (see notes on 2 Cor. 5:19–21; cf. John 10:11–16; Acts 20:28). Paul was overwhelmed with gratitude that Christ loved him and was so gracious as to make him a part of the “all” who died in him.^[2]

The HCSB Study Bible says about 2 Corinthians 5:13-15:

5:13-14 Paul's opponents probably had suggested that he was religiously unbalanced (see Ac 26:24). He was "insane" in that Christ's love compelled him into vigorous apostolic ministry. On the other hand, his ministry among the Corinthians had never been that of a madman (1Co 2:1-5). Indeed, he had kept his "third heaven" vision private for 14 years until he mentioned it later in this letter (12:1-10). The heart of Paul's message was that the Jewish Messiah had died on behalf of all kinds of sinners (1Co 15:3). Jews as well as Gentiles were included in Jesus' substitutionary death (Rev 7:9). In union with Christ, sinners who believe the gospel have died to sin and have been raised to walk in a new way of life.

5:15 The phrase those who live refers to believers who are now spiritually alive (Eph 2:4-6). Christ's death a

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

Simon Wartanian | 5,398 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

...im, 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 of their resurrection, 1Th 4:13-14: and only incidentally of the resurrection of the ungodly.—ἐν τῷ Χριστῷ, in Christ) These are the emphatic words in this clause. The resurrection of Christ being once established, the quickening of all is also established.—ζωοποιηθήσονται, they shall be made alive) He had said; they die, not, they are put to death; whereas now, not, they shall

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

Simon Wartanian | 14,208 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

...o 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 Lord has chosen and will call to complete the redeemed, i.e., the “you.” Since the whole passage is about God’s destroying the wicked, his patience is not so he can save all of them, but so that he can receive all his own. He can’t be waiting for everyone to be saved, since the emphasis is that he will destroy the world and the ungodly. Those who do perish and go to hell, go because they are depraved and worthy only of hell and have rejected the only remedy, Jesus Christ, not because they were created for hell and predetermined to go there. The path to damnation is the path of a non-repentant heart; it is the path of one who rejects the person and provision of Jesus Christ and holds on to sin (cf. Isa. 55:1; Jer. 13:17; Ezek. 18:32; Matt. 11:28; 23:37; Luke 13:3; John 3:16; 8:21, 24; 1 Tim. 2:3–4; Rev. 22:17). all should reach repentance. “All” (cf. “you,” “any”) must refer to all who are God’s people who will come to Christ to make up the full number of the people of God. The reason for the delay in Christ’s coming and the attendant judgments is not because he is slow to keep his promise, or because he wants to judge more of the wicked, or because he is impotent in the face of wickedness. He delays his coming because he is patient and desires the time for his people to repent.

The ESV Reformation Study Bible explains:  [2]

3:9 as some count slowness. See v. 4.

patient . . . all should reach repentance. Peter’s Christian readers must realize that the apparent delay of divine judgment is a sign of God’s forbearance and mercy toward them, particularly toward the believers in their midst who have been confused and misled by the false teachers. The repentance in view, for the sake of which God delays judgment, is that of God’s people rather than the world at large. God is not willing that any of His elect should perish (John 6:39).

The HCSB Study Bible explains:  [3]

3:9 The Lord has not yet returned, says Peter, because He is patient with you, not wanting any to perish. "You" is variously interpreted as a reference to the letter's Christian recipients (identified in 1:1) or else more broadly a...

1689 Baptist Confession Chapter 6: Of the Fall of Man, Of Sin, And of the Punishment Thereof - Commentary

Simon Wartanian | 18,152 views | 7,955 words | 0:42:14 hours | 04 March 2015 21:18

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 6 Fall Of Man Sin Condemnation Total Depravity Total Inability Original Sin Federal Headship

...9332&sr=8-1&keywords=sam+waldron“">Modern Exposition of 1689 Baptist Confession of Faith which was apparently supplied by the Westminster Confession of Faith 1646.
^ Wayne Grudem. Systematic Theology: An Introduction to Biblical Doctrine. (Grand Rapids, MI: Zondervan, 1994). p. 494, n. 9.

^ John MacArthur. The MacArthur Study Bible: English Standard Version. (Wheaton, IL: Crossway Bibles, 2010). p. 1657.

^ John Gill. Exposition of the Entire Bible. Taken from the TheWord Bible Software. In loc.

a, b Philip Schaff. A Popular Commentary on the New Testament. Taken from the TheWord Bible Software. In loc.

^ David N. Steele, Curtis C. Thomas, S. Lance Quinn. The Five Points of Calvinism: Defined, Defended, and Documented. (Phillipsburg, N.J.: P & R Publications. 2004). pp. 5-6.

a, b John Gill. Exposition of the Entire Bible. Taken from the TheWord Bible Software. In loc.

^ Charles J. Ellicott. Commentary For English Readers. Taken from the TheWord Bible Software. In loc.

a, b Matthew Poole. English Annotations on the Holy Bible. Taken from the TheWord Bible Software. In loc.

^ Joseph Henry Thayer’s Greek Definitions. Taken from the TheWord Bible Software. See reference for the Strong’s number.

a, b The Cambridge Bible for Schools and Colleges. Edited by J. J. S. Perowne. Taken from the TheWord Bible Software. In loc.

^ The Free Dictionary. Slave.

^ John Piper. A Baptist Catechism

^ Robert Robinson, Come Thou Fount Of Every Blessing.
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God's Absolute Sovereignty: Resources used

Simon Wartanian | 7,082 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

...ment Notes ...

John 1:29, 'takes away the sin of the world'

Simon Wartanian | 9,809 views | 2,368 words | 0:12:05 hours | 13 February 2014 22:15

John 1:29 Calvinism Limited Atonement Definite Redemption Universal Atonement Whole World Lamb Of God Takes Away The Sin Of The World

...mb of God, who takes away the sin of the world! (John 1:29 ESV)

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

Those who advocate the doctrine of Unlimited Atonement obviously take “world” everyone who has lived or will live, all without exception. Not world in the sense of many people, not world in the sense of from every “tribe and language and people and nation” as Revelation 5:9 would put it

Here is what the ESV MacArthur Study Bible says: [1]

John 1:29 The next day. This phrase probably refers to the day after John’s response to the Jerusalem delegation. It also initiates a sequence of days (v. 43; 2:1) that culminated in the miracle at Cana (2:1–11). the Lamb of God. The use of a lamb for sacrifice was very familiar to Jews. A lamb was used as a sacrifice during Passover (Ex. 12:1–36); a lamb was led to the slaughter in the prophecies of Isaiah (Isa. 53:7); a lamb was offered in the daily sacrifices of Israel (Lev. 14:12–21; cf. Heb. 10:5–7). John the Baptist used this expression as a reference to the ultimate sacrifice of Jesus on the cross to atone for the sins of the world, a theme which John the apostle carries throughout his writings (John 19:36; cf. Rev. 5:1–6; 7:17; 17:14) and that appears in other NT writings (e.g., 1 Pet. 1:19). sin of the world! See note on John 1:9; cf. 3:16; 6:33, 51. In this context “world” has the connotation of humanity in general, not specifically every person. The use of the singular “sin” in conjunction with “of the world” indicates that Jesus’ sacrifice for sin potentially reaches all human beings without distinction (cf. 1 John 2:2). John makes clear, however, that its efficacious effect is only for those who receive Christ (John 1:11–12). For discussion of the relation of Christ’s death to the world, see note on 2 Cor. 5:19.

The following is said by John Gill:[2]

and saith, behold the Lamb of God, which taketh away the sin of the world: he calls him a "lamb", either with respect to any lamb in common, for his harmlessness and innocence; for his meekness and humility; for his patience; and for his usefulness, both for food and clothing, in a spiritual sense; as well as for his being to be a sacrifice for the sins of his people: or else with respect to the lambs that were offered in sacrifice, under the legal dispensation; and that either to the passover lamb, or rather to the lambs of the daily sacrifice, that were offered morning and evening; since the account of them best agrees with what is said of this Lamb of God, who was slain in type, in the morning of the world, or from the foundation of the world; and actually in the evening of the world, or in the end of it; and who has a continued virtue to take away the sins of his people, from the beginning, to the end of the world; and their sins, both of the day and night, or which are committed every day: for as they are daily committed, there is need of the daily application of the blood and sacrifice of Christ, to remove them; or of continual looking unto him by faith, whose blood has a continual virtue, to cleanse from all sin: the Jewish doctors say {d}, that

"the morning daily sacrifice made atonement for the iniquities done in the night; and the evening sacrifice made atonement for the iniquities that were by day:''

and in various things they were typical of Christ, as that they were lambs of the first year, which may denote the weakness of the human nature of Christ, which had all the sinless infir...