Salvation - Search - The Staunch Calvinist

... 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 revive; but they shall be made alive, i.e. implying that it is not by their own power.

This content is taken from this document

[1] ESV Study Bible, 2008 (Crossway). Taken from the Online Version at

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

Simon Wartanian | 10,789 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

...eth away": to denote the continued virtue of Christ's sacrifice to take away sin, and the constant efficacy of his blood to cleanse from it, and the daily application of it to the consciences of his people; and which is owing to the dignity of his person, as the Son of God; and to his continual and powerful mediation and intercession: this must be a great relief to minds afflicted with the continual ebullitions of sin, which is taken away by the Lamb of God, as fast as it rises; and who, for that purpose, are called to "behold", and wonder at, the love and grace of Christ, in taking up, bearing, and taking away sin; and to look to him by faith continually, for everlasting Salvation; and love him, and give him the honour of it, and glorify him for it.

I think it is also helpful to note Mathew Henry’s words concerning John 1:29:[3]

I. Here is his testimony to Christ on the first day that he saw him coming from the wilderness; and here four things are witnessed by him concerning Christ, when he had him before his eyes:--

1. That he is the Lamb of God which taketh away the sin of the world, v. 29. Let us learn here,

(1.) That Jesus Christ is the Lamb of God, which bespeaks him the great sacrifice, by which atonement is made for sin, and man reconciled to God. Of all the legal sacrifices he chooses to allude to the lambs that were offered, not only because a lamb is an emblem of meekness, and Christ must be led as a lamb to the slaughter (Isa. liii. 7), but with a special reference, [1.] To the daily sacrifice, which was offered every morning and evening continually, and that was always a lamb (Exod. xxix. 38), which was a type of Christ, as the everlasting propitiation, whose blood continually speaks. [2.] To the paschal lamb, the blood of which, being sprinkled upon the door-posts, secured the Israelites from the stroke of the destroying angel. Christ is our passover, 1 Cor. v. 7. He is the Lamb of God; he is appointed by him (Rom. iii. 25), he was devoted to him (ch. xvii. 19), and he was accepted with him; in him he was well pleased. The lot which fell on the goat that was to be offered for a sin-offering was called the Lord's lot (Lev 16:8; Lev 16:9); so Christ, who was to make atonement for sin, is called the Lamb of God.

(2.) That Jesus Christ, as the Lamb of God, takes away the sin of the world. This was his undertaking; he appeared, to put away sin by the sacrifice of himself, Heb. ix. 26. John Baptist had called people to repent of their sins, in order to the remission of them. Now here he shows how and by whom that remission was to be expected, what ground of hope we have that our sins shall be pardoned upon our repentance, though our repentance makes no satisfaction for them. This ground of hope we have--Jesus Christ is the Lamb of God. [1.] He takes away sin. He, being Mediator between God and man, takes away that which is, above any thing, offensive to the holiness of God, and destructive to the happiness of man. He came, First, To take away the guilt of sin by the merit of his death, to vacate the judgment, and reverse the attainder, which mankind lay under, by an act of indemnity, of which all penitent obedient believers may claim the benefit. Secondly, To take away the power of sin by the Spirit of his grace, so that it shall not have dominion, Rom. vi. 14. Christ, as the Lamb of God, washes us from our sins in his own blood; that is, he both justifies and sanctifies us: he takes away sin. He is ho...

...d “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.

The Reformation ESV Study Bible explains: [3]

5:18, 19 Paul returns to the main thrust of his analogy, namely that there is a parallel between Adam and Christ in that condemnation and justification are the direct fruits of their actions. On the basis of the actions of “one,” “many” are constituted either sinners or righteous. Adam is the representative head as well as the physical root of all, and all sinned and fell when he sinned. In contrast, “by the one man’s obedience” those whom Christ represents are “made righteous” in Him. Christ is their representative Head, as well as the spiritual root of the new humanity, for through His resurrection they are given new birth and a living hope (1 Pet. 1:3; Eph 2:1-7)

John Gill in his Exposition of the Entire Bible[4]:

Therefore as by the offence of one,.... Or by one offence, as before, the guilt of which is imputed to, and

[judgment came] upon all men to condemnation; which word is used in a legal sense, and intends condemnation to eternal death, as appears from the antithesis in the text; for if "justification of life", means an adjudging to eternal life, as it certainly does, the judgment or guilt, which is unto condemnation, must design a condemnation to eternal death, the just wages of sin: and this sentence of condemnation comes upon all men, all the sons of Adam without exception, even upon the elect of God themselves; though it is not executed upon them, but on their surety, whereby they are delivered from it:

even so by the righteousness of one, [the free gift] came upon all men to justification of life; the righteousness of Christ being freely imputed without works, as it is to all the men that belong to the second Adam, to all his seed and offspring, is their justification of life, or what adjudges and entitles them to eternal life. The sentence of justification was conceived in the mind of God from eternity, when his elect were ordained unto eternal life, on the foot of his Son's righteousness; this passed on Christ at his resurrection from the dead, and on all his people as considered in him, when they, in consequence of it, were quickened together with him; and this passes upon the conscience of a sinner at believing, when he may, as he should, reckon himself alive unto God, and is what gives him a right and title to everlasting life and glory.

What Charles H Spurgeon had to say about Romans 5:17-18[5]:

All who are in Christ are justified by Christ, just as all who were in Adam were lost and condemned in Adam. The “alls” are not equal in extent —equal as far as the person goes in whom the “alls” were found. And this is our hope — that we, being in Christ are justified because of his right...

... title="">[4] Matthew Henry, Whole Bible Commentary on Acts 7:51-53. http://www.biblestudytools.com/commentaries/matthew-henry-complete/acts/7.html

...through him and for him.

The Son of God was not only the Agent of Creation, but He was the goal of Creation. Not only were all things that were created, created by Him and through Him, but also for Him. Do not miss this bit. The reason that the Creation exists is for the Son—for His pleasure and for His glory. Everything is set up and is created for the praise of Jesus’ glory. Such is the Father’s good pleasure that the Son may be glorified in all things, just like the Father (John 5:22-23).

Even Salvation has the glory of God as its end and goal. Three times in Ephesians 1 we are told that we have been predestined and saved “to the praise of his glorious grace” (Eph. 1:6) and “to the praise of his glory” (Eph. 1:12, 14). See also Isaiah 43:7; 60:21; 61:3; Psalm 143:11; Ezekiel 36:21-22; 39:7; Ephesians 3:9-10.

In Romans 9:22-23, it is said:

What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, 23 in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory—

God will display both the glory of His justice and wrath in bringing just punishment upon the reprobate, as He will glorify Himself in the riches of His glory for the elect. Proverbs 16:4 says, “The LORD has made everything for its purpose, even the wicked for the day of trouble.” Romans 9:17 says of Pharaoh, ‘For the Scripture says to Pharaoh, “For this very purpose I have raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.”’

All things were created and exist to glorify God and God will glorify Himself in all things, no doubt!

See also John Piper, Why Did God Create the World?

The Days

This controversy concerning the days of Genesis started with Augustine, I believe. He believed that God basically made everything in a moment, as time means nothing to an Eternal God. But many have taken Augustine’s position and pointed to it to “excuse” or “support” their radical departure from a straightforward reading of Genesis. What can we learn from the Bible about the days of creation? I believe that a straightforward reading of the account will give us nothing apart from 6 days of God’s work in creating everything and the 7^th day for rest. But this has been challenged by the rise of secular theories of origin, and some Christians have been comfortable to come up with all sort of ways to make the Bible fit with “science.” All of these secular theories do not acknowledge that the days of Genesis are straightforward 24 hour days. If Christians accept these theories, then they say that the days of Genesis are long ages. They sometimes even mix and change the chronology of the days. I don’t want to rebut those positions here, but I want to lay down my position. For those wanting to learn of the Creationist position, I point you to Creation.com and AnswersInGenesis.org. This is not the place to learn anything new from this debate.

First, the fact that the days spoken of in Genesis are regular days, much like the ones we have (they may have been an hour shorter or something, but basically they are not long ages) is seen from the way that God closes His work every day. Remember, this is the account of the only Witness that could see the creation and He has been pleased to reveal it to us. At the end of day 1 through 6, there is this reoccurring phrase, “there was eveni...

...call the book the ACTS of the APOSTLES.

Sixth, when I picked up the book I was interested to see what he had to say on 2 Cor 12:12 from which the title of the book comes. I was surprised to merely find a paragraph! He says that Paul "considered miraculous gifts as God-given proof of an apostolic ministry." (p. 15) But the passage does not connect the "signs and wonders and mighty works" to the "signs of a true apostle." Yes, Paul did do those things, but these were not the signs of his apostleship, rather as Dr. Sam Storms observes, the signs of him being a true apostle consisted in:

(a) the fruit of his preaching, that is, the Salvation of the Corinthians themselves (cf. 1 Cor. 9 : l b - 2 , "Are not you the result of my work in the Lord? Even though I may not be an apostle to others, surely I am to you! For you are the seal of my apostleship in the Lord"; cf. 2 Cor. 3:1-3); (b) his Christlike life of holiness, humility, etc. (cf. 2 Cor. 1:12; 2:17; 3 : 4 -6; 4:2; 5:11; 6:3-13; 7:2; 10:13-18; 11:6,23-28); and (c) his sufferings, hardship, persecution, etc. (cf. 4 : 7 - 1 5 ; 5:4-10; 11:21-33; 13:4). Paul patiently displayed these "things that mark[ed]" his apostolic authority. And this was accompanied by the signs, wonders, and miracles he performed.^[2]

Seventh, he believes that the "perfect" of 1Cor 13:10 was the completion of the NT canon. He appeals to 1Cor 14:20 where the word telios is translated as "mature" instead of "perfect" to claim that when the Scripture were completed the church outgrew the "childhood of charismatic revelations." (p. 44) Not referring to the present day Charismatics, but the way he understands Paul when he speaks of being a child (v. 11). Verse 11, according to Pastor Chantry speaks of the time before the NT canon was complete, before 95 A.D. with the last book of the NT, the Apocalypse. It is that time in the words of verse 12 that they looked in a "mirror dimly," but after the arrival of the full canon of Scripture we now see "face to face." He appeals to Num 12:6-8 to argue that the Lord spoke clearly and mouth to mouth (or face to face) to Moses and therefore (he does not explictly say this, but I believe he assumes it) what God delivered to Moses, Moses then in turn spoke to the people and it became Scripture. I don't believe that this is a proper use of this passage. The Lord had clearly favored Moses and had an intimate relationship with Him as a friend of His. The text also says the Moses beheld the form of the LORD. He saw God. Moses spoke face to face (Ex 33:11) with God. This is not what we have in Scriptures. I will not deny that God speaks and reveals Himself to us in the Scriptures, meditate on 1Sam 3:21, but that revelation of Himself is "sufficient for every good work" (2Tim 3:16-17), yet not a complete face to face and mouth to mouth relationship which we await in heaven.

This passage most naturally refers to when we go to heaven to be with the Lord; or better when the Lord comes. It speaks of the condition of our relationship when we are no more away from the Lord. Richard Gaffin who made a very good case for Cessationism in Are Miraculous Gifts For Today? says in a footnote, 'To argue, as some cessationists do, that "the perfect" has in view the completion of the New Testament canon or some other state of affairs prior to the Parousia is just not credible exegetically.'^......

...e 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 and resurrection ministry have become the pattern for the believer's death and new-life ministry. Paul personally modeled this as well.^[3]

Footnotes

^ ESV Study Bible. (2008). Crossway. Taken from the Online Version at www.esvbible.org
^ John MacArthur. (2010) The MacArthur Study Bible. Crossway.
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The Days

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