Salvation - Search - The Staunch Calvinist

..., he first intends the manifestation of his own glory; which also he fully accomplisheth in the close, to every point and degree by him intended.^[7] (book II, chapter 1)

The secondary, or the end that is “intermediate and subservient to that last end” of Christ's death, which is “the bringing of us unto God” (book II, chapter 1). The Salvation of the elect is “subservient” to the glory of God. Generally, if you would ask an Arminian, or a non-Calvinist, what God's primary purpose or plan is, they would likely answer “redemption.” On the other hand, Reformed theologians see that God's glory is the primary goal and end of everything which God does, including the Salvation of the elect, but that in itself is not the primary goal; the glory of God is the primary goal.

Before enquiring in the Scriptures, Owen lays down the thesis which he is trying to prove:

“Jesus Christ, according to the counsel and will of his Father, did offer himself upon the cross, to the procurement of those things before recounted; and maketh continual intercession with this intent and purpose, that all the good things so procured by his death might be actually and infallibly bestowed on and applied to all and every one for whom he died, according to the will and counsel of God.”^[8] (book II, chapter 3)

He discusses what the Scriptures say concerning this subject under three headings^[8] (book II, chapter 3):

The purpose of the Trinity in it, which he titles, “Those [Scriptures] that hold out the intention and counsel of God, with our Saviour’s own mind; whose will was one with his Father’s in this business.”
The accomplishment of the atonement, which he titles, “Those [Scriptures] that lay down the actual accomplishment or effect of his oblation, what it did really procure, effect, and produce.”
The scope of the atonement, which he titles, “Those [Scriptures] that point out the persons for whom Christ died, as designed peculiarly to be the object of this work of redemption in the end and purpose of God.”

Purpose

The Savior's purpose was to be a Savior. Not a potential Savior, but an actual Savior. That is the meaning of Jesus, namely—Yahweh saves! In fact, in Matthew 1:21, the angel explains the Savior's name saying, "you shall call his name Jesus, for he will save his people from their sins.” The Lord described His mission when He said that “the Son of Man came to seek and to save the lost” (Luke 19:10; Matt. 18:11 KJV). Paul, the Lord's Apostle, makes a similar statement, saying:

1Tim. 1:15 The saying is trustworthy and deserving of full acceptance, that Christ Jesus came into the world to save sinners, of whom I am the foremost.

Well, did He or did He not accomplish that which the Father and He Himself intended? Did He, or will He save the lost and those whom He came to seek or not? Will He save His people or will He not? Had He a people in mind when He offered Himself on the cross or not? Our Lord is not a potential Savior, but an infallible and actual Savior, by virtue of His worth and Father's will for Him. It was the purpose of the Trinity in the atonement to save, redeem, free people from their sins.

In Hebrews 2:14-15, we read that Christ through His incarnation and self-giving “destroy[ed] the one who has the power of death” and thereby “deliver all those who through fear of death were subject to lifelong slavery.” Does Christ try to deliver all people without exception, or does He actually deliver His ...

... 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 jobs, our promotions, He is the one who brings us up and throws us down, he cares for the wicked and just, His mercy is over all His creation (Mt 5:45; Phil 4:19; 1Sm 2:6-8, Ps 145:9, etc…).

The last phrase is very interesting, “especially of those who believe”. The Greek word for especially in the Greek is the word malista (μάλιστα, G3122) which means “especially, chiefly, most of all, above all.[8]” Well, if our non-Calvinist brothers and sisters want to assert that God tries to save everyone or wants to save everyone in what way is He especially saving those who believe then? It seems very clear to me, that in the first part of verse 10 “Savior of all people” means that He preserves and cares for the wicked as well as the redeemed, and that is made clear by the last part of verse 10 by saying that He’s the Savior “especially of those who believe”. He not only cares for His elect as well as the reprobate, but He saves His elect in a special manner too. He saves them freely from His righteous wrath which justly falls on the wicked. The same wicked people who enjoyed God’s perseverance and mercy in their earthly life.

I think I’ve said enough. The commentaries below will say things in a better way than I could. Take a look.

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

Simon Wartanian | 14,199 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

...n"[4]

That what men count slackness is truly long-suffering, and that to us-ward; it is giving more time to his own people, whom he has chosen before the foundation of the world, many of whom are not as yet converted; and those who are in a state of grace and favour with God are to advance in knowledge and holiness, and in the exercise of faith and patience, to abound in good works, doing and suffering what they are called to, that they may bring glory to God, and improve in a meetness for heaven; for God is not willing that any of these should perish, but that all of them should come to repentance. Here observe, 1. Repentance is absolutely necessary in order to Salvation. Except we repent, we shall perish, Luke 13:3; Luke 13:5. 2. God has no delight in the death of sinners: as the punishment of sinners is a torment to his creatures, a merciful God does not take pleasure in it; and though the principal design of God in his long-suffering is the blessedness of those whom he has chosen to Salvation, through sanctification of the spirit, and belief of the truth, yet his goodness and forbearance do in their own nature invite and call to repentance all those to whom they are exercised; and, if men continue impenitent when God gives them space to repent, he will deal more severely with them, though the great reason why he did not hasten his coming was because he had not accomplished the number of his elect. "Abuse not therefore the patience and long-suffering of God, by abandoning yourselves to a course of ungodliness; presume not to go on boldly in the way of sinners, nor to sit down securely in an unconverted impenitent state, as he who said (Matt. xxiv. 48), My Lord delayeth his coming, lest he come and surprise you;"

Here is what John Gill said: [5]

but is longsuffering to us-ward: not to all the individuals of human nature, for the persons intended by us are manifestly distinguished from "some men" in the text, and from scoffers, mocking at the promise of Christ's coming, in the context, 2Pe 3:3; and are expressly called beloved, 2Pe 3:1; and God's longsuffering towards them is their Salvation, 2Pe 3:15, nor is it true of all men, that God is not willing that any of them should perish, and that everyone of them should come to repentance, since many of them do perish in their sins, and do not come to repentance, which would not be the case, if his determining will was otherwise; besides, a society or company of men are designed, to which the apostle himself belonged, and of which he was a part; and who are described, in his epistles, as the elect of God, called out of darkness, into marvellous light, and having obtained like precious faith with the apostles; and must be understood either of God's elect among the Jews, for Peter was a Jew, and they were Jews he wrote to; and then the sense is, that the delay of Christ's coming is not owing to any slackness in him, but to his longsuffering to his elect among the Jews, being unwilling that any of that number among them should perish, but that all of them repent of their sins, and believe in him; and therefore he waits till their conversion is over, when a nation shall be born at once, and they that have pierced him look on him and mourn, and so all Israel shall be saved; or rather of the elect in general, whether among Jews or Gentiles, upon whom the Lord waits to be gracious, and whose longsuffering issues in their conversion and Salvation. And upon account of these th...

...uote

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 13:11-12 For the bodies of those anima...

... of efficient grace. When God chooses to bring on of his elect to spiritual life, it is an act of similar to when Jesus raised Lazarus from the dead: just as Lazarus was incapable of resisting the power of Christ in raising him from the dead, so too the dead sinner is incapable of resisting the power of God that raises him to spiritual life. This is not to say that men have not resisted God’s grace. This doctrine speaks specifically to the grace that brings regeneration, not to individual acts of sin committed by believers or unbelievers.[2]

In addition to the outward general call to Salvation, which is made to everyone who hears the gospel, the Holy Spirit extends to the elect a special inward call that inevitably brings them to Salvation. The external call (which is made to all without distinction) can be, and often is, rejected. However, the internal call (which is made only to the elect) cannot be rejected; it always results in conversion. By means of this special call, the Spirit irresistibly draws sinners to Christ. He is not limited in His work of applying Salvation by man’s will, nor is He dependent upon man’s cooperation for success. The Spirit graciously causes the elect sinner to cooperate, to believe, to repent, to come freely and willingly to Christ. God’s grace, therefore, is invincible; it never fails to result in the Salvation of these to whom it is extended.[3]

For a defense of Effectual Calling/Irresistible Grace see here.

General verses about Effectual Calling

Ps 110:3 Your people will offer themselves freely on the day of your power, in holy garments; from the womb of the morning, the dew of your youth will be yours.

Mt 16:15-17 He said to them, “But who do you say that I am?” 16 Simon Peter replied, “You are the Christ, the Son of the living God.” 17 And Jesus answered him, “Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven.

Lk 10:21-22 In that same hour he rejoiced in the Holy Spirit and said, “I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children; yes, Father, for such was your gracious will. 22 All things have been handed over to me by my Father, and no one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son chooses to reveal him.”

Jn 6:37-40 All that the Father gives me will come to me, and whoever comes to me I will never cast out. 38 For I have come down from heaven, not to do my own will but the will of him who sent me. 39 And this is the will of him who sent me, that I should lose nothing of all that he has given me, but raise it up on the last day. 40 For this is the will of my Father, that everyone who looks on the Son and believes in him should have eternal life, and I will raise him up on the last day.”

Jn 6:44-46 No one can come to me unless the Father who sent me draws him. And I will raise him up on the last day. 45 It is written in the Prophets, ‘And they will all be taught by God.’ Everyone who has heard and learned from the Father comes to me[4]— 46 not that anyone has seen the Father except he who is from God; he has seen the Father.

Acts 5:31 God exalted him at his right hand as Leader and Savior, to give repentance to Israel and forgiveness of sins.

Acts 11:16-18 And I remembered the word of the Lord, how he said, ‘John baptized with water, but y...

...od” (Luke 22:19-20). The Lord’s Supper was to be a remembrance of this once for all sacrifice, not a repetition thereof. We remember Christ’s work on our behalf, we meditate upon His love and receive anew the benefits of His work as He communes with us through this ordinance.

The Lord’s Supper is meant to be a memorial of His once for all time sacrifice, not a repetition, in any sense, of that perfect sacrifice. It is because the Roman Catholic false religion does not have a perfect and definite atonement that it makes and clings to such abominable and unbiblical doctrines. But thank God that the atonement of the Lord Christ is perfect and brings to Salvation all who were its objects (Heb. 10:14), and the faithful are reminded of His work in this ordinance and the Savior communicates grace to them.

§3 Prayer And Blessing Of The Bread And Wine

The Lord Jesus hath, in this ordinance, appointed his ministers to pray, and bless the elements of bread and wine, and thereby to set them apart from a common to a holy use, and to take and break the bread; to take the cup, and, they communicating also themselves, to give both to the communicants. 1
1. 1 Cor. 11:23-26; 10:16; Matt. 26:26-28; Mark 14:22-25; Luke 22:19-20

In this ordinance, those who are called to administer it are to pray, and bless the elements of bread and wine (1 Cor. 10:16) and by their prayer and blessing, they are set...apart from a common to a holy use. They are no longer normal bread or wine, but bread and wine for the Lord’s Supper. Nothing changes as to their form or substance, but their significance changes alone. Finally, they are to partake themselves, also of giving both (Luke 22:19-20) the bread and wine to the communicants (i.e., those who want to partake of the Lord’s Supper). Both elements are to be given to everyone partaking. There is no withholding of the elements from believers or giving them only one (which is the first thing mentioned in the next paragraph).

The prayer, blessing, and thanksgiving for the elements are meant to be thanksgiving for what the elements signify. This is to be done after the example of Christ.

Mark 14:22-23 And as they were eating, he took bread, and after blessing it broke it and gave it to them, and said, “Take; this is my body.” 23 And he took a cup, and when he had given thanks he gave it to them, and they all drank of it.

The significance of the Lord’s Supper was obviously enlarged after the disciples realized what their Lord had done in His sacrifice on the cross. Therefore, the thanksgiving and blessing is not merely for the bread and wine, but more importantly for the sacrifice that He offered on our behalf which is the cause of our communion with Him. Although there is no change in the substance of the bread and wine after the blessing, yet the bread and wine become holy because of what they symbolize. Therefore, those who abused the Lord’s Supper and used it in an unworthy manner were judged by God (1 Cor. 11:27-32) and will be judged by God for their abuse. This bars unbelievers from coming to the Table of the Lord, as they are unclean and unworthy because they are unregenerate. Therefore, when they partake of the Lord’s Supper, they bring condemnation and not blessing upon themselves, because they partake in that which they have no part in. They eat that which is holy, while they are unholy, are not the subjects of the ordinance, and are unrepentant.

Roman Catholics believe that with the cons...

...l Scripture from there are quoted.

...s 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 whom he mentioned in the passing verses. Further, verse 14 makes it clear that God has redeemed “us” and that Jesus has purified for Himself a people, not all people, but a people.

What does this have to do with 1 Tim 2:4, anyway? Well, we see in verse 2 kinds of people (“kings and all who are in high positions”) being mentioned. What Paul was asking Timothy to do is pray for “all” people. How are we to understand the “all” here? Did Paul mean that Timothy should pray for every single person in the world? Surely we don’t think that’s the case, but we see that after Paul says that Timothy should pray for “all” people we see in verse 2 that Paul specifies, limits, clarifies, narrows his use of the word “all,” by saying that Timothy should pray “for kings and all who are in high position.” So what Paul is saying to Timothy is this: Timothy, do not only pray for your brethren, who are those that are despised in the world, who are persecuted, who are hated, but don’t forget Jesus’ commandment to love our enemies. So, Timothy also pray for your persecutors that they may come to the knowledge of God, who desires to save all kinds of people, so that we may lead a peaceful life. Then it follows logically that if we accept the contextual meaning of “all” to mean “all kinds of” then the “all” in verse 6 also means that Jesus was a ransom for all kinds of people. Revelation 5:9 says that Jesus with His blood has ransomed a people for God from every tribe, language, people and nation; thus, Jesus has ransomed every kind of people, kings and servants, free and slaves, male and female, Jew and Gentile. Please note in Revelation 5:9, it says that our Glorious Lord ransomed with his blood a people for God from every tribe, tongue, people and nation, a specific people, not the tribes, tongues, peoples and nations.

And let us not forget the beauty of verse 5 where we are told that Jesus is the only mediator between men and God. A mediator is “one that mediates, especially one that reconciles differences between disputants.”[2] Through Christ we have been reconciled to God (Col 1:21-22) and He is standing before the Father, as the Son interceding for us (Rom 8:26, 34; Heb 7:25), He is interceding for a specific people, not every single individual in the world. This also brings the picture of Christ as High Priest, as seen in the book of Hebrews, He is the one...

...t arbitrary or without reason. No. It is called an immutable, meaning unchanging and righteous will. We may not understand His plans, but that does not mean that God’s will in directing things is not righteous.

This God, this infinite God of all perfection, is a most loving God (1 John 4:8). He loves those who do not deserve anything but wrath from Him because of sin. He loves them so much that He sent His Son to save them (John 3:16). His love is a love which loves us despite what we are. He is gracious in giving us that which we do not deserve (e.g., Salvation). He is merciful in not giving us what we deserve (immediate judgment). He is the fountain of goodness and truth. Everything good comes down from Him (Jas. 1:17) and He is the foundation of all truth, Himself being the Truth (John 14:6). This gracious and merciful God is a forgiving God. He has promised everyone who turns to Christ and confesses their sins to cleanse them of all unrighteousness (1 John 1:8-9). Even though it is our duty to seek and worship Him, yet He is a God Who rewards us when we diligently seek Him (Heb. 11:6).

Yet this does not mean that this God is not a just and righteous God. In fact, He is most just and terrible in his judgments (Nah. 1:2). Terrible meaning that he is dreadful and to be feared in His judgments. He is not to be messed with and His wrath and judgments are not to be taken lightly, He hates all sin, He cannot be tainted with it nor can He look with delight at sin (Hab. 1:13). Sin causes His wrath and brings His judgment. This righteous God will by no means clear the guilty (Ex. 34:7). All those who have sinned against this great God and transgressed His holy Law will be condemned by Him, except if they be found in the Substitute which He provided.

This is the God of Scripture. He is the only God that exists and there is no other. There is only One God Who is not uni-personal, but tri-personal as the Confession confesses and clarifies especially in paragraph 3. In this paragraph, we will take a brief look at the attributes of God. Systematic theologies spend several chapters discussing the attributes of God, but here we will merely give a very brief survey of the biblical data for the attributes of God.

The Incommunicable Attributes of God

Theologians commonly distinguish between the communicable and incommunicable attributes of God. The communicable attributes of God are those attributes which man and God have in common. For example, both man and God are able to be just, love, show mercy, have knowledge. On the other hand, the incommunicable attributes of God are those perfections which are not shared with others, like His triune nature, eternity, immutability, absolute sovereignty, omnipresence, omnipotence. God’s attributes are God’s perfections and excellencies. They are the things which shine forth His glory and majesty.

The Singularity Of God^[2]

The Bible is clear on the fact that there is but one God. The Scriptures are manifold proving this in both Testaments. The doctrine of the Trinity is monotheistic and Christianity is at the core monotheistic. In Mark 12:29, the Lord Jesus quotes Deuteronomy 6:4 saying that the most important commandment “is this: ‘Hear, O Israel: The Lord our God, the Lord is one.’” The Lord Christ Himself affirmed the doctrine of monotheism, which teaches that there is but one Being of God. Isaiah 43:10 is definite in its affirmation of monotheism:

“You are my witnesses,” declares the LORD, ...

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Purpose

The Atonement of the Lord Jesus was Penal Substitutionary/Vicarious

General verses about Effectual Calling

§3 Prayer And Blessing Of The Bread And Wine

The Incommunicable Attributes of God

The Singularity Of God^[2]

Search

You searched for 'Salvation'

I've found 57 results!

Purpose

The Atonement of the Lord Jesus was Penal Substitutionary/Vicarious

General verses about Effectual Calling

§3 Prayer And Blessing Of The Bread And Wine

The Incommunicable Attributes of God

The Singularity Of God[2]

The Singularity Of God^[2]