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"Absolute sovereignty is what I love to ascribe to God." - Jonathan Edwards

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1689 Baptist Confession Chapter 19: Of the Law of God - Commentary

... for him who knew no sin," he sees himself "made the righteousness of God in Him." [2Cor 5:21] Thus we do not make void the law through faith; yea, we establish the law.[73]

The law that we are under is not the law of works, but of faith. It is based on principle and doctrine of justification by faith alone, and not by the law in any way. It is a law of grace, to lead us in the paths that God desires us to be and to conform us to His will. As a summary of what was discussed above, the Reformation Study Bible writes:

Paul is rejecting the law as the way of salvation. But since the law as moral demand was not given to sinners in order to justify them (vv. 19, 20), the principle of salvation by grace through faith cannot be a contradiction of the law. As he later demonstrates, the gospel upholds and furthers the law’s ultimate goal (8:3, 4; 13:8–10).[78]

Romans 7

Romans chapter 7 is an excellent discussion on the law, the Christian and sin. I will not be able to give a whole exegesis on the passage, but I would like to take a look at some verses from here.

Died To The Law

Rom 7:4 Likewise, my brothers, you also have died to the law through the body of Christ, so that you may belong to another, to him who has been raised from the dead, in order that we may bear fruit for God.

Here the Apostle sees the law is being antithetical to the work of Christ. We cannot, at the same time, in the same sense as Rom 7:4, belong to Christ and to the law. But in what sense is law being used here. Is it being used as a rule of righteousness which shows us what God desires, or is it being used as something else?

We have died to the law because we have died with Christ. We have died to the curse of the law in our Substitute. Those who were under the law were “held…captive” and served merely “in the old way of the written code” (Rom 7:6). We are dead to the law, not absolutely as a rule of righteousness, but in the way which the Apostle in these passages describes the law and contrasts that with Christ. Barnes notes:

Ye also are become dead to the law. Rom 6:3, Rom 6:4, Rom 6:8. The connexion between us and the law is dissolved, so far as the scope of the apostle's argument is concerned. He does not say that we are dead to it, or released from it as a rule of duty, or as a matter of obligation to obey it; for there neither is, nor can be, any such release; but we are dead to it as a way of justification and sanctification. In the great matter of acceptance with God, we have ceased to rely on the law, having become dead to it, and having embraced another plan.[6]

Read in this way, this passage is similar to an earlier, Romans 3:27-31. We are released from the law as a covenant binding us, demanding perfect obedience and cursing us when we disobey (e.g. Gal 3:10-13). We are not free to follow our own will or to disregard the moral law in direct contradiction to what the Apostle said in Romans 3:31. Rather, we are freed from the cruses of the law and from the law as a covenant of works because the demands of the law were fulfilled in our Substitute. Moreover, v. 5 adds more information about the way that Paul is speaking here. He speaks of the time before Christ when we, having the law either on the heart or in stone, were aroused by the law to sin. But how was that possible? Is the fault with the law? Such an idea Paul refutes in the following verses, but sin used even that which is good to work more sin in us. But, this was specifi...


1 Timothy 4:10, 'Savior of all men'

...-elect alike. Just like the Lord Jesus taught in Matthew 5:45. But to those who believe He's the Savior who delivers us from the wrath to come and brings us together to the One we've ran from.


This content is taken from this document

[1] Bob Utley, You Can Understand the Bible: Study Guide Commentary Series (NT). Taken from the Bible software The Word. See “Resources.”

[2] R.C. Sproul, The Reformation Study Bible ESV 2005, Ligonier Ministries. Taken from the free online version at BibleGateway

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

[4] John MacArthur, The MacArthur Study Bible 2010, Crossway. Taken from the online version at www.esvbible.org

[5] HCSB (Holman Christian Standard Bible®) Study Bible 2010, Holman Bible Publishers. Taken from the online version at www.mystudybible.com

...

God's Absolute Sovereignty: Resources used
Calvinism Election Predestination Limited Atonement Mercy Sovereignty Verse List God Is In Control Theword Modules

....pdf">here.

General Resources used

Verses

Commentaries

The Word software resources

Modules for the commentaries

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1 Timothy 2:4 & Titus 2:11, 'desires all people to be saved'
Limited Atonement Timothy 2:4 Titus 2:11 Universalism Intercession The Cross ESV Study Bible MacArthur Study Bible Reformation Study Bible NLT Study Bible

...g upon the freedom of his mercy and not upon human choice (Rom. 9:15–18). However one understands the extent of the atonement, this passage clearly teaches the free and universal offer of the gospel to every single human being; “desires” shows that this offer is a bona fide expression of God’s good will. Come to the knowledge of the truth highlights the cognitive aspect of conversion, i.e., individuals must come to understand key truths in order to be converted. “The truth” occurs often in the Pastorals as a synonym for the gospel (cf. 1 Tim. 3:15; 4:3; 2 Tim. 2:15, 18, 25; 3:7, 8; 4:4; Titus 1:1, 14).

ESV Reformation Study Bible[4]

2:1 all people. As can be seen from the next expression (“for kings and all who are in high positions”), this does not mean “every human being,” but rather “all types of people,” whatever their station in life.

2:4 who desires all people to be saved. This does not mean that God sovereignly wills every human being to be saved (i.e., that God saves everyone). It may refer to God’s general benevolence in taking no delight in the death of the wicked, or to God’s desire that all types of people (v. 1 note) be saved (i.e., God does not choose His elect from any single group).

NLT Study Bible[5]

1 Timothy 2:1 all people: The prayers of the false teachers and their disciples were evidently not consonant with God’s will to save all kinds of people (2:3-4).

1 Timothy 2:2 all who are in authority: Those who had the power to persecute or to protect the church (see also Rom 13:1-7; 1 Pet 2:13-17). • live peaceful and quiet lives: The point was not for Christians to blend in and be unnoticed, but to display the beauty of the Good News and allow the church’s mission to proceed without unnecessary complications (cp. 2 Tim 3:12;1 Pet 3:13-17). • The word godliness and its cognates (also at 3:16; 4:7-8; 5:4; 6:3, 5-6, 11) sum up the beliefs, attitudes, and lifestyles that accord with right and reverential knowledge of God, obedience, and authentic worship.

1 Timothy 2:5-6 Compact teachings, as in this passage, occur throughout the letters to Timothy and Titus (see also 3:16; 2 Tim 1:9-10; 2:8, 11-13; Titus 3:4-7). They might be adapted bits of creeds, hymns, or prayers that were known to the churches. The doctrines referenced probably relate to Paul’s trouble with the false teachers; it appears that their teaching undercut the universal appeal of the Good News and the effectiveness of the Gentile mission. The false teachers also had a deficient understanding of Jesus and his salvation.

Will of Desire

God’s will of desire: ESV MacArthur Study Bible:[6]

2:4 desires all people to be saved. The Greek word for “desires” is not that which normally expresses God’s will of decree (his eternal purpose), but God’s will of desire. There is a distinction between God’s desire and his eternal saving purpose, which must transcend his desires. God does not want men to sin. He hates sin with all his being (Ps 5:4; 45:7); thus, he hates its consequences ­­– eternal wickedness in hell. God does not want people to remain wicked forever in eternal remorse and hatred of himself. Yet, God for his own glory, and to manifest that glory in wrath, chose to endure “vessels…prepared for destruction” for the supreme fulfillment of his will (Rom. 9:22). In his eternal purpose, he chose only the elect out of the world (John 17:6) and passed over the rest, leaving them to the consequences of their sin, unbelief...


Romans 5:18-19, 'justification and life for all men'
Calvinism Election Predestination Mercy Sovereignty Limited Atonement John Gill ESV Study Bible John MacArthur Reformation ESV Study Bible Federal Headship

...teousness.


This content is taken from this document

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

[2] John MacArthur, The MacArthur Study Bible 2010, Crossway. Taken from the online version at www.esvbible.org

[3] R.C. Sproul, The Reformation Study Bible ESV 2005, Ligonier Ministries. Taken from the free online version at BibleGateway

[4] John Gill, Exposition of the Entire Bible on Romans 5:18-19. Taken from the Bible software The Word. See “Resources.”

[5] Charles H. Spurgeon, C. H. Spurgeon’s Expositions on Rom 5:17-18. Taken from the Bible software The Word. See “Resources.”

...

2 Peter 3:8-9, not wishing that any should perish
Not Willing Any To Perish 2 Peter 3:9. Calvinism Election Predestination Limited Atonement Mercy Sovereignty

... 55:1; Jer. 13:17; Ezek. 18:32; Matt. 11:28; 23:37; Luke 13:3; John 3:16; 8:21, 24; 1 Tim. 2:3–4; Rev. 22:17). all should reach repentance. “All” (cf. “you,” “any”) must refer to all who are God’s people who will come to Christ to make up the full number of the people of God. The reason for the delay in Christ’s coming and the attendant judgments is not because he is slow to keep his promise, or because he wants to judge more of the wicked, or because he is impotent in the face of wickedness. He delays his coming because he is patient and desires the time for his people to repent.

The ESV Reformation Study Bible explains:  [2]

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

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

The HCSB Study Bible explains:  [3]

3:9 The Lord has not yet returned, says Peter, because He is patient with you, not wanting any to perish. "You" is variously interpreted as a reference to the letter's Christian recipients (identified in 1:1) or else more broadly as all people. In chapter 1 "you" and "your" both refer back to the recipients identified in 1:1 (see 1:2,4,5,8,10,11,12,13,15,16,19,20). Peter's later use of "dear friends," (3:1,8,14,17) seems also to point back to those identified in 1:1.

What Matthew Henry said about 2 Peter 3:9:  [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...


Hebrews 2:9, 'Taste Death For Everyone'
Limited Atonement Hebrews 2:9 ESV Study Bible ESV Reformation Study Bible John Gill James White

...s. Jesus makes his people holy through his blood (13:12). those who are sanctified. Jesus’ true followers, who are made holy by his sacrifice (10:10, 14; 13:12). Some commentators think one source is a reference to the common humanity shared by Jesus and those being saved (see 2:12–18), or to their common descent from Abraham. Others think that the “one source” is God the Father. That is why he is not ashamed to call them brothers. Since they share a common descent (or, since God is their common Father), they are members of the same family, and therefore brothers.

ESV Reformation Study Bible[3]

  • 2:9 we see him. Jesus has the crown of glory and honor. It must now be shown that He received it as a man, and so can satisfy the words of the psalm quoted.
  • made lower. The expression can refer to status or to time (that is, “a little later,” Luke 22:58; Acts 5:34). If it refers to time, it indicates the temporary character of Jesus’ humiliation.
  • taste death for everyone. Here, “everyone” must be understood in the light of the context and of the results of Jesus’ death described elsewhere in Hebrews. It refers to the “many sons” whom 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 s...