Inconsistencies within the Doctrines of Unconditional Election and Limited Atonement—Part 18/31/2018
A Provision for "Whosoever Will" But everything exposed by the light becomes visible, for it is light that makes everything visible. (Ephesians 5:13 NIV1984) If we have nothing else, we have that which the Lord explicitly has said about for whom He has died. With that understanding, we can discern whether or not it would be consistent to say that God unconditionally predestines some, before their births, to know Him and, likewise, some, before their births, not to have opportunity to know Him. With an understanding of what the Lord explicitly has spoken about for whom He has died, we also can discern whether, as Calvinism concludes, it would be consistent to say that Christ’s atonement on the cross, consequently, was “limited”—that His atonement was not available to all. THE CLEAR WITNESS OF SCRIPTURE The following scriptures are some of the many explicit scriptures—noting for whom the Lord has provided salvation. Even so, from discussions with Calvinist friends concerning the meanings of some of these passages, I have become especially aware of arguments used to discount them. Consequently, at times, I may have made comments. To begin, therefore, consider the following:
We are quite familiar with the portion of this scripture that says “all have sinned.” (This is a familiar verse used in presenting to the unsaved their need for a savior.) Yet, are we equally as familiar with the rest of Paul’s statement, making known God’s provision for salvation to all (provided they embrace God’s work in their lives)? Notably as well, this writing of Paul is a continuation of the discussion Paul has been having (in the immediately preceding verses of Romans) about the advantage Jews, the ones circumcised and under the law, have over Gentiles, the ones uncircumcised and not under the law. Whatever context one gives to whom Paul is speaking about in Romans 3:10-18, therefore, should be the same for the “all” in verses 22 and 23. Is he differentiating between people groups, that none are righteous before God and any better than the other, or is he speaking about all individuals?
As is discussed in the chapter “Another Look at Romans 3:11,” there is much similarity between what Paul is saying in this part of his letter and what he earlier had expounded on in parts of Romans 2 – 4. To help, the Interlinear Greek New Testament translates: “For God shut up [synkleio][1] all in disobedience in order that to all He may show mercy.”[2] Just as the Interlinear Greek New Testament clarifies, no one has any claim to giving anything to God that He should repay—in order that He may show mercy. Moreover, even as the “all” who have fallen short of God’s glory are justified freely by His grace (Romans 3:23-24), the “all” who are disobedient (Romans 11:32) are the ones to whom God would want to show mercy. The Lord would have mercy on all! In His mercy, and not in our works, He receives great glory! In Response to Israel’s Failure to Receive Consider, again, Paul’s discussion regarding Israel—as well as the truth that is given concerning provision for all:
Can it be seen, here, that Paul is talking about the conditions needed for individual people to be saved? Also, note that verse 5 (which follows) shows the context of Paul’s interchange—that he is speaking about the individual man, and not about a people group, by his expressions containing “everyone.” Verse 5 reads: “The man [anthropos] who does those things [lives by the law] shall live by them.”[3]
Here, Paul continues his discussion, which was begun earlier in Romans 9:1, concerning whether or not God’s word to Israel had failed by His, seemingly, lifting His favor to them as a nation and giving it to another. Paul seems to be saying that the ultimate reason only some of his brethren were chosen for God’s mercy—and not most of Israel—is that those of His choice had submitted to His righteousness and not to their own way of their own works. Those who had received and who would receive God’s provision for salvation (whether Jew or Gentile) would be those who trusted only in Him. They would be those individuals who would call out to Him for His help and His work in their lives. Never had God spoken of any other way of righteousness. God always had looked toward and always had shown favor toward those whose hope was only in Him (Habakkuk 2:4; Genesis 15:6; Job 1:1; Psalm 25; Psalm 33:12-22).[4] Pas Anthropos Although some would argue that the “all” or “all men” references of the previous verses might just possibly be “all nations” (because the Greek only says “all” / pas), the immediately following scriptures cannot be argued in such a way. Instead, in the following scriptures [excepting Romans 5:15], according to the Interlinear Greek New Testament, provision can be seen for all men. It can be seen that the references to “all men” (to be italicized in the following scriptures) definitely are referring to “individuals” and not to “nations.” Contextually, nations are not being discussed in any of the upcoming scriptures. Most importantly, however, according to the Greek in the passages, the meaning is specific. Quite significantly, anthropos[5] is the word translated as “men” in the immediately upcoming scriptures, and, according to Bullinger’s Lexicon, means the following: “an ‘individual’ of the human race, a man or woman, a person, a human being.”[6] Then as well, among the 550 times anthropos is translated in the New Testament,[7] that same Greek word for “man” or “men” can be noted in scriptures where “individuals” are clearly indicated: Romans 5:12 (“through the one man [Adam]”), Romans 5:15 (“the one man, Jesus Christ”), and Hebrews 9:27 (“just as man is destined to die once”). Not only is there distinction toward “individuals,” but, when rendering the meaning of “nation” or “nations,” the writers of the New Testament knew about and freely used the Greek word ethnos,[8] a word specific for “nations.” For instance, within the 1984 New International Version (NIV1984) translation of the New Testament, the Greek word ethnos can be seen sixty out of the sixty-two times that “nation” or “nations” is found![9] Moreover, within that translation, never is “nation” or “nations” translated from anthropos, and never is “man” or “men” translated from ethnos.[10] The writers of the Greek New Testament seemed to know about the distinctions between the words ethnos and anthropos—and so should we. Even so, sadly, some explanations of these very clear passages still might side-step the importance of the original Greek writings and of what Scripture specifically states about God’s provision for all souls.
Note: In 1 Timothy 4, Paul differentiates between the ones to whom there is abundant provision and the ones who receive by believing. There has been provision, although all do not receive it.
Significantly, within 1 Timothy 2, it can be seen—both God’s heart for all individuals as well as a statement specifying Jesus’ gift as a ransom for all individuals![11] It is God’s sovereign “will,” His ruling desire, that men fully know Him—and for this He has made abundant provision! The word in the Greek used for “wants,” which is “thelo,”[12] truly means “to will,” “to wish,” and “to desire.”[13] God desires that all men be saved! And indeed, “this is the confidence that we have in approaching God: that if we ask anything according to his will, he hears us. And if we know that he hears us—whatever we ask—we know that we have what we asked of him” (1 John 5:14-15 NIV1984, emphasis mine).[14] This now ends the section of scriptures following the “pas anthropos” pattern. As One Died for All, All Died
Paul is referring again to all individuals when he speaks of the ones for whom Christ died—the ones for whom he would lay down his life in ministry in order that they might be reconciled to Christ. He is not talking about all nations in these statements, nor is he talking about only the elect. Can there be any doubt as to the important truth of God’s provision that Paul conveyed? Some still may have doubts; so I will expound. Beginning with verse 14, it can be clearly seen that Paul is referring to “individuals,” not “nations.” As he mentions the “all” for whom Christ has died and the proper result being for them to die too, the words of verses 14 and 15 definitely would not make sense with “nations.” The message of dying to selves, both in response to His death and in order to have the life of Christ (Romans 6:2-4; 2 Corinthians 4:10-12), is for individuals, not nations. Next, by looking at context (because at this point, in 2 Corinthians 5, Paul has been discussing his and Timothy’s ministry for a while), clues can also be found which show about whom the “all,” within verses 14 and 15, is speaking. Just previous to the noted verses, in verse 11, Paul has shared that “we persuade men [anthropos[15]/ individuals].” Then later, in verses 20-21, he continues to share the message—the plea God has given him to share with individuals about reconciliation and becoming “the righteousness of God.” So again, Paul is not discussing the gospel going to all nations (and nations becoming “the righteousness of God”); he is discussing, here, the good news that is being preached to individuals. In addition, for those who might think Paul’s reference to the “all” (for whom Christ died) possibly refers to only “elect,” “predestined” individuals, notice the surrounding scriptures. Only a chapter earlier, in 2 Corinthians 4:2-4, within that same discussion of his and Timothy’s ministry, Paul had spoken very pointedly concerning the ones to whom they gave themselves in ministry—the ones whom they tried to “persuade” (according to 2 Corinthians 5:11): [But] by the manifestation of truth commending ourselves to every man’s conscience in the sight of God. And even if our gospel is veiled, it is veiled to those who are perishing, in whose case the god of this world has blinded the minds of the unbelieving so that they might not see the light of the gospel of the glory of Christ, who is the image of God. (2 Corinthians 4:2-4 NASB) In this earlier statement, Paul specifically states (according to the Greek)[16] that they commended themselves to “every conscience of men [anthropos].” Thus, Paul must also have been speaking later (in 2 Corinthians 5:14-15) about all individuals (whether they responded to the message or not), and not only concerning the elect. It is clear because, from 2 Corinthians 4 until the section being discussed in 2 Corinthians 5:14-21, the ones to whom Paul and Timothy see themselves in ministry never changes. (Paul does not later, towards 2 Corinthians 5:14-21, shift into talking about ministry only to the elect.) Furthermore, as can be seen by this earlier statement (2 Corinthians 4:4), the ones to whom Paul and Timothy commended themselves—the ones whom they tried to persuade—would even include those whom he stated had been “blinded” by Satan[17] towards seeing the light of the gospel. Also helpfully, Paul’s statements of belief, as recorded in 2 Corinthians 5:14-15, lead to the responses and further conclusions by Paul (within the verses immediately following), thus continuing to aid in getting the full intent of his statements, which note for whom there is provision of Christ’s sacrifice. First, in response to Christ’s demonstration of love, Paul and Timothy no longer regard themselves the way they once did. As seen in verse 15, they no longer believe in living for themselves (and would encourage others to have the same thinking). Secondly, and quite significantly, as a result of their belief that Christ died for all, they no longer see any humans “according to the flesh” anymore. They see all people as potential new creations in Christ. (Note: The fact that verses 16 and 17 are related to what was just said in verses 14 and 15 clearly can be seen by the Greek word chosen to connect the latter verses. Notably, the word hoste [18]— translated as “so” or “therefore”—was used in both verses 16 and 17. That Greek word, accordingly, means “so as that” and marks “a result.”[19]) Most significantly, however, it can be seen that Paul is referring to all individuals, for whom Christ died, in that he also chose to put Christ with those whom they may have once regarded only “according to the flesh.” Because he was referring to all humans that might be regarded “according to the flesh,” he even included Christ—because Jesus Christ came “in the flesh.” Paul knew what he was saying. His conclusions regarding all human beings came as a result of what he was convinced of—that Christ had died for all! A Reconciliation of “All Creation” The next portions of Scripture to be noted are much alike. All are very inclusive in their statements of for whom and for what Christ died and made provision. While Calvinist Reformed teaching limits God’s provision, these scriptures seem to be doing the opposite—expanding His provision even beyond man!
2 Corinthians 5:19 is so significant in that it states: “God was in Christ reconciling the world to Himself.” God was reconciling the world! Indeed, according to Bullinger’s Lexicon, kosmos,[20] the Greek word used for “world,” wholly renders the following: The ordered universe, the ordered entirety of God’s creation, but considered as separated from God. Then, the abode of humanity, or that order of things in which humanity moves or of which man is the centre; then, mankind as it manifests itself in and through such an order; then, that order of things which, in consequence of and since the Fall, is alienated from God, as manifested in and through the human race.[21] Paul wrote a very broad word to speak for whom God was providing reconciliation. He did not limit the provision with a word such as “nations” or “elect” here. He could have, or he even could have written anthropos, for “individuals”—but he did not. Perhaps instead, Paul was asserting, by his statement, that God not only sent Jesus to pay for the sins of all individuals—in order to bring them back into relationship—but God’s plan and provision were there to even reconcile all creation back into its former glory through Jesus. Notwithstanding Paul’s likely intent, it is clear that the “world,” which God was reconciling back to Himself through Jesus, would certainly include every human being, provided he willingly respond to God’s initiatives.
“All things” refers to the “all creation” (v. 15), of which all men are a part. Contextually, even verses 15, 16, and 18 show clearly that men are a part of the “all creation” that Jesus is over.
Again, Jesus came to save the world—which accordingly, in the Greek, is kosmos![22] Even so, although all creation is being restored through the work of the cross,[23] when Jesus shares His mission for coming and His provision for the world, He seems to be talking about individuals. When His statement is made, Jesus is explaining the reason why the person failing to embrace His words is not right away being judged (see verse 48). An Atonement for the Whole World
This passage of Scripture, alone, is so full. Yet, for the sake of those who would still doubt Christ’s full provision—His abundant provision for the whole world (if they will receive)—note the actual Greek words used in the Greek text. The Greek word used for “propitiation” is indeed hilasmos,[24]which renders the following: “conciliation, expiation.”[25] Agreeably, Webster’s Dictionary defines “expiation” as the following: “atonement; making amends for wrongdoing or guilt.” To “expiate” is to “pay the penalty of.”[26] Next, the Greek word translated as “whole” is holos,[27]rendering the following: “the whole, all, meaning every part.”[28] Finally, and in agreement, the Greek word used for “world” is again kosmos[29] (which previously has been defined). Surely, this scripture must mean what it says! IN CONCLUSION And let him that is athirst come. And whosoever will, let him take the water of life freely. Clearly, Christ’s atonement is only limited by one’s own failure to embrace His initiatives and to desire Him. His atonement for life has been available to all. The teaching of limited atonement as proclaimed by TULIP’s “L”—that Christ’s atonement was not for all—that it was limited to only the “elect” individuals whom God had predestined and chosen unconditionally before birth—cannot be an accurate doctrine according to Scripture.[30]  The above excerpt is the entirety of Chapter 1, found within the book God's Sovereignty and Our Responsibility: His Heart for All Men. Copyright © 2016 by Pamela K. Gourley. PlainFocus Books. Fredericksburg, VA. All rights reserved. Footnotes
[1] E. W. Bullinger, A Critical Lexicon and Concordance to the English and Greek New Testament (Grand Rapids, MI: Kregel Publications, 1999; orig. pub. 1908), p. 177. [2] The Zondervan Parallel New Testament in Greek and English, 8th ed. (New York: Zondervan Publishing House, 1982), p. 472. [3] See the upcoming discussion of the Greek word anthropos. [4] Later, within the chapter entitled “Our Real Effect upon Our Salvation,” more is discussed concerning whether all have had opportunity to believe on the Father and, thus, to receive a revelation of Jesus—their salvation. [5] Edward W. Goodrick and John R. Kohlenberger, The NIV Exhaustive Concordance (Grand Rapids, MI: Zondervan Publishing House, 1990), p. 1682. [6] E.W. Bullinger, A Critical Lexicon and Concordance to the English and Greek New Testament, p. 476. [7] Goodrick and Kohlenberger, The NIV Exhaustive Concordance, p. 1682. [8] E. W. Bullinger, A Critical Lexicon and Concordance to the English and Greek New Testament, pp. 516-517. [9] Goodrick and Kohlenberger, The NIV Exhaustive Concordance, pp. 783-784. [10] Ibid., pp. 782-784, 728-730, 746-748. [11] Note: The last “all men” phrase does not follow the “pas anthropos” pattern. The Greek text translated as “all men” has only “all” (pas), and not “men,” in the “ransom for all men” phrase of 1 Timothy 2:6. Nonetheless, contextually, from verses 4 and 5, where anthropos is expressed, it is very evident that Paul is talking about individuals. [12] Goodrick and Kohlenberger, The NIV Exhaustive Concordance, p.1730. [13] Bullinger, A Critical Lexicon and Concordance to the English and Greek New Testament, p. 884. [14] A full discussion of 1 Timothy 2:4-6, emphasizing context, is found in the chapter “Inconsistencies—Part 2.” [15] The Zondervan Parallel New Testament in Greek and English, 8th ed., p. 531. [16] Ibid. [17] Concerning those “perishing,” see the discussion of 2 Thessalonians 2:10-12, found within the chapter “Inconsistencies—Part 2.” [18] Goodrick and Kohlenberger, The NIV Exhaustive Concordance, p. 1809. [19] Bullinger, A Critical Lexicon and Concordance to the English and Greek New Testament, p. 783. [20] Goodrick and Kohlenberger, The NIV Exhaustive Concordance, p. 1744. [21] Bullinger, A Critical Lexicon and Concordance to the English and Greek New Testament, pp. 900-901. [22] Ibid. [23] Concerning the reconciliation of all creation, see also the discussion entitled “The Most Valued of All Creation,” found within the chapter “Inconsistencies—Part 2.” [24] Goodrick and Kohlenberger, The NIV Exhaustive Concordance, p. 1733. [25] Bullinger, A Critical Lexicon and Concordance to the English and Greek New Testament, p. 608. [26] Webster’s New World Dictionary of the American Language, College Edition (Cleveland and New York: The World Publishing Company, 1968), p. 512. [27] Goodrick and Kohlenberger, The NIV Exhaustive Concordance, p. 1763. [28] Bullinger, A Critical Lexicon and Concordance to the English and Greek New Testament, p. 879. [29] Ibid., pp. 900-901. [30] Concerning scriptural inconsistencies with the doctrines of unconditional election and limited atonement, see also the chapters “Inconsistencies—Part 2” and “Discrepancies of Various TULIP Teachings—2 Peter 2.” Comments are closed.
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