Search

You searched for 'Chapter 8'

I've found 29 results!

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

Simon Wartanian | 14,273 views | 2,323 words | 0:12:04 hours | 11 February 2014 13:56

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...

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.

...

Limited Atonement, Definite Redemption - Scripture List & Case

Simon Wartanian | 7,319 views | 6,400 words | 0:32:47 hours | 23 March 2014 20:51

Calvinism Election Predestination Mercy Sovereignty Verse List God Is In Control Unconditional Election Sovereign Grace

Limited Atonement, Definite Redemption

Since it is God’s purpose to save a special people for Himself, and He has chosen to do so only through the perfect sacrifice of Jesus Christ, Christ came to give His life “a ransom for many” so as to “save His people from their sins” (Matthew 1:21). The intention of Christ in His cross-work was to save His people specifically. Therefore, Christ’s sacrifice is perfect and complete, for it actually accomplishes perfect redemption.[1]

Christ’s redeeming work was intended to save the elect only and actually secured salvation for them. His death was a substitutionary endurance of the penalty of sin in the place of certain specified sinners. In addition to putting away the sins of His people, Christ’s redemption secured everything necessary for their salvation, including faith, which unites them to Him. The gift of faith is infallibly applied by the Spirit to all for whom Christ died, thereby guaranteeing their salvation.[2]

For a defense of this doctrine see here.

The Atonement of the Lord Jesus was Penal Substitutionary/Vicarious

Penal substitutionary atonement refers to the doctrine that Christ died on the cross as a substitute for sinners. God imputed the guilt of our sins to Christ, and he, in our place, bore the punishment that we deserve. This was a full payment for sins, which satisfied both the wrath and the righteousness of God, so that He could forgive sinners without compromising His own holy standard.[3]

Isa 53:6 All we like sheep have gone astray; we have turned—every one—to his own way; and the LORD has laid on him the iniquity of us all.

Isa 53:12 Therefore I will divide him a portion with the many, and he shall divide the spoil with the strong, because he poured out his soul to death and was numbered with the transgressors; yet he bore the sin of many, and makes intercession for the transgressors.

Rom 3:21-25 But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— 22 the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: 23 for all have sinned and fall short of the glory of God, 24 and are justified by his grace as a gift, through the redemption that is in Christ Jesus, 25 whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins.

2Cor 5:21 For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.

Gal 3:13-14 Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”— 14 so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.

Heb 9:25-28 Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own, 26 for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself. 27 And just as it is appointed for man to die once, and after that comes judgment, 28 so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.

Heb 13:...

1 John 2:2, 'for the sins of the whole world'

Simon Wartanian | 12,591 views | 2,583 words | 0:13:28 hours | 09 February 2014 17:51

1 John 2:2 Propitiation For The Sins Of The Whole World Calvinism Election Predestination Limited Atonement Mercy Sovereignty

1 John 2:2

My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate with the Father, Jesus Christ the righteous. 2 He is the propitiation for our sins, and not for ours only but also for the sins of the whole world. 1 John 2:1-2 (ESV)

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

The first word to examine is propitiation. Propitiation (ἱλασμός, G2434) means the appeasement of (divine wrath of) God. Thus it means the forgiveness of sins as seen for example in Rom 3:25, 1 Jn 4:10. If we take the “sins of the world world” to mean the sins of every single individual who has ever lived, then we have Universalism on our hands, which is not consistent with the whole testimony of the Bible. Second, we know from the Bible that we have to believe to be saved, we need to have faith to be redeemed (Rom 10:9-10; c.f. “Repentance and faith are necessary for salvation”).

There is a passage in the Gospel according to John that is very similar to 1 Jn 2:2 and I believe it will help us understand what 1 Jn 2:2 is talking about. The passage is Jn 11:51-52.

1 John 2:2	John 11:51-52
He is the propitiation for our sins,	…he prophesied that Jesus would die for the nation,
and not for ours only	and not for the nation only,
but also for the sins of the whole world.	but also to gather into one the children of God who are scattered abroad.

John, as a Jew apostle of Jesus was talking to fellow Jew believers and telling them that God not only has a special love for Israel, but also for people/nations outside of Israel. That, Jesus didn’t only die for His people according to the flesh, but also for those who were not Jews, which was shocking to the Jews. This is almost the same message of love that God has for people/nations other than Israel in Jn 3:16.

So, when we put 1 Jn 2:2 and Jn 11:51-52 together to understand 1 Jn 2:2 better, we see that the Apostle is using the word “the whole world” in 1 Jn 2:2 not as every individual who lives or has lived, but more as the “children of God who are scattered abroad.“ And those are the ones for whom Christ died, the Gentile elect and the Jew elect.

Commentaries

The ESV Study Bible explains: [1]

1 John 2:2 Propitiation (Gk.hilasmos) here means “a sacrifice that bears God’s wrath and turns it to favor,” and that is also the meaning of the English word “propitiation.” (See note on Rom. 3:25.) As the perfect sacrifice for sin, Jesus turns away God’s wrath (see also 1 John 4:10). For the sins of the whole world does not mean that every person will be saved, for John is clear that forgiveness of sins comes only to those who repent and believe the gospel (see 2:4, 23; 3:10; 5:12; cf.John 3:18; 5:24). But Jesus’ sacrifice is offered and made available to everyone in “the whole world,” not just to John and his current readers.

The ESV MacArthur Study Bible explains: [2]

Propitiation. C.f. 4:10. The word means “appeasement” or “satisfaction.” The sacrifice of Jesus on the cross satisfied the demands of God’s holiness for the punishment of sin (cf. Rom. 1:18; 2 Cor. 5:21; Eph 2:3). So Jesus propitiated or satisfied God. For the sins of the whole world. This is a generic term, referring not to every single individual, but to mankind in general. Christ actually paid the penalty only for those who would repent and believe. A number of Scripture i...

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

Simon Wartanian | 9,872 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

The next day he saw Jesus coming toward him, and said, “Behold, the Lamb 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 we...

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...

John 3:16, 'God so loved the world'

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

God Loves You Calvinism Limited Atonement Unconditional Election John Gill ESV Study Bible World

And as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, 15 that whoever believes in him may have eternal life.” 16 “For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. (ESV)

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

“The Gospel in a single verse,” that is what many have called John 3:16. Surely it is one of the most known verses from Scripture, if not the most known. But the contextual meaning of it now has been lost. Nowadays Jn 3:16 is used to imply that God loves everyone so very much and gives everyone a choice to believe in Him. I, for one thought that Jn 3:16 was something that John wrote, not something Jesus said in a conversation with Nicodemus! Although that is still debated and not 100% clear. So let us examine Jn 3:16 within its context.

First thing to remember is that this is a conversation between the Lord Jesus and Nicodemus, a ruler of the Jews. Nicodemus liked Jesus’ teachings and came to Him in the night to talk to him and ask Him questions. Jesus in verse 3 gives Him the famous “You must be born again” answer.

Now we need to examine the meaning of the word “world” in this context. The Lord tells Nicodemus that God has a special love for the “world,” it seems to me that it’s talking about redemptive love, not just general love that God has for every human being. What does this mean? The Greek word for “world” is kosmos (κόσμος, G2888). This is a very interesting word. Let’s see what the Brown-Driver-Briggs' Hebrew and Greek Definitions[1] says about this word:

- Original: κόσμος

- Transliteration: Kosmos

- Phonetic: kos'-mos

- Definition:

1. an apt and harmonious arrangement or constitution, order, government

2. ornament, decoration, adornment, i.e. the arrangement of the stars, 'the heavenly hosts', as the ornament of the heavens. 1 Pet. 3:

3. the world, the universe

4. the circle of the earth, the earth

5. the inhabitants of the earth, men, the human family

6. the ungodly multitude; the whole mass of men alienated from God, and therefore hostile to the cause of Christ

7. world affairs, the aggregate of things earthly

a. the whole circle of earthly goods, endowments riches, advantages, pleasures, etc, which although hollow and frail and fleeting, stir desire, seduce from God and are obstacles to the cause of Christ

8. any aggregate or general collection of particulars of any sort

a. the Gentiles as contrasted to the Jews (Rom. 11:12 etc)

b. of believers only, John 1:29; 3:16; 3:17; 6:33; 12:47 1 Cor. 4:9; 2 Cor. 5:19

- Origin: probably from the base of G2865

- TDNT entry: 17:28,5

- Part(s) of speech: Noun Masculine

Does it really say that God loves every single person in the world equally or in the same way? I doubt it, seeing passages for example in the Psalms which speak about God having a hatred (5:5; 11:5), of course this is not the same sinful hatred that we humans have. Now I believe that God loves everyone, but doesn’t love everyone in a redemptive love sense. Nicodemus, being a “ruler of the Jews” knew that God loves Israel, or at least those Jews who serve God and do His commandments. They should know that because it is written that God redeemed them from Egypt because He loved them (Duet 7:7-8). What was a new revelation for him is that God had a love for the “world.” Mostly the word ‘world’ is use...

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...

1 Timothy 2:4 & Titus 2:11, 'desires all people to be saved'

Simon Wartanian | 14,907 views | 2,692 words | 0:14:11 hours | 07 September 2014 16:04

Limited Atonement Timothy 2:4 Titus 2:11 Universalism Intercession The Cross ESV Study Bible MacArthur Study Bible Reformation Study Bible NLT Study Bible

1 Timothy 2:1-6 & Titus 2:11 [1]

First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, 2 for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way. 3 This is good, and it is pleasing in the sight of God our Savior, 4 who desires all people to be saved and to come to the knowledge of the truth. 5 For there is one God, and there is one mediator between God and men, the man Christ Jesus, 6 who gave himself as a ransom for all, which is the testimony given at the proper time. (1 Timothy 2:1-6, ESV)

(For a better and a more recent defense of 1Tim 2:4 see here.)

This is one of the “Arminian Big Three” which you will get almost in every conversation about Calvinism in real life or online. Usually verses 3-4 are just quoted to make the case that God wants to save every single individual. The question is, does “all” in context really mean “every single individual in the world”? Or is this talking about God’s desire not His sovereign decree?

Will of Desire interpretation

There are some people who understand this passage and other passages like 2 Pet 3:9 to refer to God’s will of desire. God’s will of desire being, God’s desire that people should not murder, lie, steal, commit adultery or have other gods before Him (Ex 20), but He doesn’t decree that it should be done so. It is also called His will of precept.

So God’s will of desire refers to the things that God has not decreed in His sovereign plan before the foundation of the world, yet desires. In this interpretation, God would desire that all be saved, but He has not decreed that all should be saved, because He wants to show the full measure of His glory (Rom 9:22-24). I don’t find this interpretation compelling and I believe the following interpretation is more compelling.

The “all kinds of people” interpretation

The major Reformed interpretation takes the position that the word “all” in this context means “all kinds of people,” not every single individual, why do we say that? Because there are times in Scripture when “all” is used in the sense of “every single individual in the world”, but there are times which it isn’t used like that, but limited according to the context. Let’s look at a few verses, shall we? The portion we’re going to look at is in Titus 2. Here we see that Paul is telling Timothy to teach “sound doctrine.” Then we see him list types/groups of people:

2. Older men are to be sober-minded…

3. Older women likewise…

4. so train the young women to love their husbands and children

6. …urge the younger men

9. Slaves

11. For the grace of God has appeared bringing salvation for all people,

12. training us to renounce ungodliness…

13. waiting for our blessed hope, the appearing of the glory of our great God and Savior Jesus Christ,

14. who gave himself for us to redeem us from all lawlessness and to purify for himself a people for his own possession who are zealous for good works.

We see that Paul in verse 11 says that salvation has been brought for all people, but considering the context we can safely say that it means “all kinds of people,” since in the previous verses he was talking about kinds of people (men, women, slaves, etc..). We can reasonably say that what Paul is saying through “all people” is “all kinds of people,” (as we understand that in our individualistic society) just as those kinds...

Search

You searched for 'Chapter 8'

I've found 29 results!

Commentaries

Commentaries

Limited Atonement, Definite Redemption

The Atonement of the Lord Jesus was Penal Substitutionary/Vicarious

1 John 2:2

Commentaries

1 Timothy 4:10

Hebrews 2:9-10[1]

1 Timothy 2:1-6 & Titus 2:11[1]

Will of Desire interpretation

The “all kinds of people” interpretation

Hebrews 2:9-10 [1]

1 Timothy 2:1-6 & Titus 2:11 [1]