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Simon Wartanian | 10,891 views | 1,586 words | 0:08:30 hours | 17 June 2014 21:44

...God brings to glory (v. 10), whom Jesus calls “brothers” (v. 11). Those for whom Jesus tasted death were made holy and perfect once for all by His sacrifice (10:10, 14), their consciences cleansed from acts that lead to death (9:14), so they are freed from the fear of death (2:14, 15). By contrast, there are those (even within Christian congregations) who do not trust the Son but subject Him to ridicule (6:6). For them, “there no longer remains a sacrifice for sins, but a fearful expectation of judgment” (10:26, 27). Thus “everyone” here includes all those (but only those) who persevere in trusting Jesus (3:6, 14).

John Gill said the following about the phrase “for everyone/man”:[4]

that he by the grace of God should taste death for every man; that is, Christ was made a little lower than the angels by becoming man, and assuming a body frail and mortal, that he might die for his church and people: to "taste death", is a Jewish phrase, often to be met with in Rabbinical writings; [See comments on Mt 16:28] and signifies the truth and reality of his death, and the experience he had of the bitterness of it, it being attended with the wrath of God, and curse of the law; though he continued under it but for a little while, it was but a taste; and it includes all kinds of death, he tasted of the death of afflictions, being a man of sorrows all his days, and a corporeal death, and what was equivalent to an eternal one; and so some think the words will bear to be rendered, "that he by the grace of God might taste of every death"; which rendering of the words, if it could be established, as it is agreeable to the context, and to the analogy of faith, would remove all pretence of an argument from this place, in favour of the universal scheme: what moved God to make him lower than the angels, and deliver him up to death, was not any anger towards him, any disregard to him, or because he deserved it, but his "grace", free favour, and love to men; this moved him to provide him as a ransom; to preordain him to be the Lamb slain; to send him in the fulness of time, and give him up to justice and death: the Syriac version reads, "for God himself through his own grace tasted death for all"; Christ died, not merely as an example, or barely for the good of men, but as a surety, in their room and stead, and that not for every individual of mankind; for there are some he knows not; for some he does not pray; and there are some who will not be saved: the word "man" is not in the original text, it is only υπερ παντος, which may be taken either collectively, and be rendered "for the whole"; that is, the whole body, the church for whom Christ gave himself, and is the Saviour of; or distributively, and be translated, "for everyone"; for everyone of the sons God brings to glory, Heb 2:10 for everyone of the "brethren", whom Christ sanctifies, and he is not ashamed to own, and to whom he declares the name of God, Heb 2:11 for everyone of the members of the "church", in the midst of which he sung praise, Heb 2:12 for every one of the "children" God has given him, and for whose sake he took part of flesh and blood, Heb 2:13 and for everyone of the "seed" of Abraham, in a spiritual sense, whose nature he assumed, Heb 2:16.

[1] http://youtu.be/m6sRlCZCWDY

[2] ESV Study Bible, 2008 (Crossway). Taken from the Online Version at www.esvbible.org

[3] R.C. Sproul, The Reformation Study Bible ESV 2005, Ligonier Ministries. Taken...

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

Simon Wartanian | 7,765 views | 1,404 words | 0:07:37 hours | 10 February 2014 14:29

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

...irely depended on God (Rom 9:16). It seems then very inconsistent for us to take the all without exception rather than all without distinction.

Commentaries

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

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

John Gill writes:

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

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

Adam Clarke in his commentary said the following:

Verse 32. For God hath concluded them all in unbelief] συνεκλεισεγαροθεος, God hath shut or locked them all up under unbelief. This refers to the guilty state of both Jews and Gentiles. They had all broken God's law-the Jews, the written law; the Gentiles, the law written in their hearts; see Rom 1:19; Rom 1:20; Rom 2:14; Rom 2:15. They are represented here as having been accused if their transgressions; tried at God's bar; found guilty on being tried; condemned to the death t

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

Simon Wartanian | 16,134 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

...earance 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 the Lord stays his coming till their number is complete in the effectual calling; and for their sakes he is longsuffering to others, and bears with a wicked world, with the idolatry, superstition, heresy, profaneness, and impiety, with which it abounds; but when the last man that belongs to that number is called, he will quickly descend in flames of fire, and burn the world, and the wicked in it, and take his chosen ones to himself. The Alexandrian copy reads, "for you", or your sakes; and so the Vulgate Latin, Syriac, and Ethiopic versions. A passage somewhat like to this is met with in a book of the Jews {f}, esteemed by them very ancient.

"God prolongs or defers his anger with men; and one day, which is a thousand years, is fixed, besides the seventy years he delivered to David the king.--And he does not judge man by his evil works which he continually does, for if so, the world would not stand; but the holy blessed God defers his anger with the righteous, and the wicked, that they may return, by perfect repentance, and be established in this world, and in the world to come.''

And ...