Hebrews 2:9: “Tasted Death for Everyone”

Posted on December 17, 2018 by Edward Dalcour

HEBREWS 2:9: “But we do see Him who was made for a little while lower than the angels, namely, Jesus, because of the suffering of death crowned with glory and honor, so that by the grace of God He might taste death for everyone” (huper pantos geusētai thanatou, lit., “on behalf of all, might taste death”).

As with other biblical adjectives and nouns, which left hanging, could denote universality (viz. “all/every,” “whole,” “world,” etc.), the latter phrase “He might taste death for everyone” is also naturally pretexted as a “proof text” by those who hold to a universal propitiation/atonement.

But does not this text read plainly: “He might taste death for everyone”? Yes, it does. However, the extent of huper pantos (“on behalf of all, everyone”), for which Christ tasted death, is indicted by the defining context. Hence, the “everyone” according to the author are

*All those who are “sons to glory” (v. 10).

*All those “who are sanctified . . . from one Father” (v. 11; cf. John 6:37).

*All those who the “children whom God has given” to the Son” (v. 13; cf. John 6:37, 39)

*All those whom Christ set “free . . . who through fear of death were subject to slavery all their lives” (v. 15).

*All those who are descendants of Abraham (v. 16), and

*On behalf of all those for whom the Son made propitiation (v. 17).

So, Yes, Christ “tasted death for everyone” inclusively, that is, He made propitiation on behalf of “all” the ones the Father gave to Him, who the author of Hebrews calls, “sons to glory.”

Noneffective Calvinists

Posted on July 15, 2018 by Edward Dalcour

The same proper exegesis that establishes important Christian doctrines such as the deity of Christ, the Trinity, justification through faith alone, etc. establishes definite atonement (along with all the doctrines of grace).

Yet ironically, I continue to see far too many ‘Calvinists’ use the same practices as that of the followers of Arminius at Dort when addressing Arminianism—namely, providing bucket loads of refutations, but then being absent (and/or very sloppy) in presenting positive exegetical affirmations from the text of Scripture.

Even worst is when misguided “Calvinistic” apologists rely on and employ philosophical apologetics and erroneously use Matthew 23 as a hermeneutic to evangelize and thunderbolt their typical myopic agenda in refuting the false system of Arminian autosoteric.

In fact, Arminianism promotes several unbiblical views including universal atonement, conditional election, and, with some, partial depravity. However, we as Christians, who correctly understand and embrace the doctrines of grace should (as mandated) confront these errors appropriately and out of love using the exegesis of Scripture to both affirm important biblical doctrines and refute any false doctrines whether essential or tangential.

Scripture is sufficient to affirm and refute false doctrines.

2 Peter 3:9: Refuting the Arminian Pretext

Posted on July 14, 2018March 5, 2021 by Edward Dalcour

“The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance” (NASB).

2 Peter 3:9 is one of the top Arminian default passages to support a universal atonement.

2 Peter 3:9 is one of the top Arminian default passages to support a universal atonement. First, definitive atonement is taught clearly throughout Scripture (Isa. 53:11; Mark 10:45; John 1:13; 6:37-40; Acts 13:48; Rom. 9; 11:5; 2 Thess. 2:13 et al.), and biblical passages cannot be set against other passages.

In opposition to the Arminian understanding of this passage, in brief,

The context of chapter 3 is the second coming of Christ, not This point is very important as to a correct interpretation of v. 9.

In vv. 1-2, Peter addresses his specific audience to whom he is writing (, the elect, cf. vv. 1:1ff.): “beloved, the second letter I am writing to YOU [ὑμῖν, SECOND person plural pronoun]. . . . ²that YOU should remember the words spoken beforehand. . . .”

However, in vv. 3ff., Peter uses third person plural pronouns and verbal references to refer to a different group —namely, the “scoffing mockers”: “Mockers will come [ἐλεύσονται] with THEIR mocking following after THEIR [αὐτῶν] own lusts” (v. 3), “it escapes THEIR [αὐτοὺς] notice” (v. 5).

Then in v. 8, Peter refers back to his own reading audience (the elect) using second person plural references: “But do not let this one fact escape YOUR [ὑμᾶς] notice, beloved,”—contra the third person reference group—“them,” the unsaved scoffers.

Therefore, in light of Peter’s own defining context (second coming of Christ) and the clear differentiation he makes between the two groups (scoffers and the elect), we now can simply and appropriately interpret v. 9:

“The Lord is not slow about His promise, as SOME [third person plural—the scoffers] count slowness, but is patient toward YOU [ὑμᾶς—second person plural—his audience, the elect], not wishing [βούλομαι, lit., “purposing, intending”] for ANY to perish [“any” of “You”], but for all (i.e., All of ‘you’] to come to repentance.” Hence, God does not purpose or intend any of His elect to perish, but all come to repentance and life in His Son: “All that the Father gives to Me will come to Me. . . . ³⁹[and I will] raise it up on the last day” (John 6:37, 39).

Also note, there is a variant of the pronoun in v. 9 in which the TR contains—ἡμᾶς (“us”), “but is longsuffering to us-ward. . . .” (KJV). However, both variants (“you” or “us”) affirm the same thing.

Lastly, although I see this as a valid interpretation consistent to biblical affirmation of particular redemption, there is another interpretation within the Reformed tradition. It draws emphasis on the two wills of God. In this view, various Scriptures sees God’s desire for the lost would repent and come to Him in order for salvation (cf. Ezek. 18:23, 32; 33:11; Jonah 4:11; etc.); and the call to repentance is given to all men (Luke 24:46-47; Acts 17:30-31).

Thus, in one sense (preferential will) God loves all of humanity, not wanting any to perish, but all come to repentance. But in another sense (decretive will), He sovereignly elects all whom He intends to save. Calvin speaks of this view regarding 2 Peter 3:9: “So wonderful is his love towards mankind, that he would have them all to be saved, and is of his own self prepared to bestow salvation on the lost” (Calvin Commentaries, 419).

Although, this view certainly has merit, I find stronger contextual reasons for the former. However, note, of the two views, non carry the Arminian notion of a universal self-determination ability of the unregenerate.

John 3:16

Posted on June 22, 2018May 27, 2021 by Edward Dalcour

John 3:16

Universal Invitation or Promise to the Elect?

“For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life.”

Problem: Although John 3:16 is arguably one of the most frequently quoted passages in the Bible, it is one of the most misapplied and misinterpreted passages in the NT. Basically, the problem is two-fold: 1- Coming to the text with the presupposition of universal atonement (i.e., Jesus’ atoning cross work was for every single person, but for no one in particular). Thus, many “traditionally” quote the KJV mistranslation of the Greek adjective pas (“all/every,” which the KJV renders as “whosoever”). 2- Along with pas, a universal meaning is also imposed on the term kosmos (“world”).

The following are some main features of John 3:16 and the surrounding context, which are key in attaining a correct understanding of the passage.

Greek rendering. Houtōs gar ēgapēsen ho theos ton kosmon hōste ton huion ton monogenē edōken, hina pas ho pisteuōn eis auton mē apolētai all’ echē zōēn aiōnion – literal rendering: “To this extent, indeed, loved the God the world, that the Son, the one and only, He gave, in order that every one believing in Him not should perish, but shall have life eternal.”

The context actually starts in vv. 14-15 dealing with the snake in the wilderness (cf. Num. 21:6-9) with which Nicodemus would have been familiar. The particularities of the event are contextually interrelated with John 3:15-16. Note a few contextual facts: I, the bronze serpent was the only means of healing/deliverance for “only” God’s people (the Israelites), which relates to trusting in the Son as the only means of salvation, II, verses 14-15 read, “As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; ¹⁵ so that whoever believes will in Him have eternal life.” Verse 15 contains the Greek conjunction hina (“that”) signifying a purpose and result clause. Thus, the purpose of the Son’s cross work (being “lifted up”) was for the result of every one believing in Him will have eternal life.

The affirmation of God’s redemptive love to all/every one believing. The extent of God’s love is shown by His sending His Son into the world, to the ones believing, and give them eternal life.

Houtōs. Although most translations translate the Greek adverb as “so,” a literal and more accurate translation would be, “in this way, in this manner, in such a condition, to this extent”—to express the actual result. Hence, the love of God is demonstrated in the giving of His Son in order to bring about the eternal life of believers.

Kosmos (“world”). Due to the presupposition of autosoterism (self-salvation), chiefly promoted by Arminians, kosmos is presumed to mean every single person, thus embracing the “traditional” (not exegetical) view of a universal atonement. However, many who see kosmos in this way are unaware that in the NT, kosmos has over a half of dozen clearly defined meanings. It can denote every single person (cf. Rom. 3:19); non-believers (cf. John 1:10; 15:18); believers (cf. John 1:29; 6:33; 12:47; 1 Cor. 4:9); Gentiles, in contrast from Jews (cf. Rom. 11:12); the world system (cf. John 12:31); the earth (cf. John 13:1; Eph. 1:4); the universe as a whole (cf. Acts 17:24); the known world (i.e., not everyone inclusively [cf. John 12:9; Rom. 1:8; Col. 1:5-6])—the point is this: only context determines the meaning of kosmos. Although kosmos can have various meanings, rarely does it carry an all-inclusive “every single person” meaning. For example, we know that the “world” in verse 16 is not the same “world” that Jesus does not pray for in John 17:9; nor is it the “world” that John speaks of in 1 John 2:15, which we are not to love. In first century vernacular, the normal meaning of “world” was the “world” of Jews and Gentiles—as John’s audience would have understood (cf. John 12:17, 19). Contextually, then, in verses 16 and 17, kosmos (and the adjective pas, “all/every” as discussed below) is clearly comprised of all or every one believing, both Jews and Gentiles (same as John 1:29; 12:47; etc.).

Again, the Arminian universal understanding of “world” and “all” in verse 16 would make verse 17 endorse universalism (i.e., all of humanity [world] will be saved). It is true that God intends to save the “world” through His Son, but it is the “world” of the believing ones that He saves—namely, “those who are called, both Jews and Greeks” (1 Cor. 1:24; cf. Eph. 1:4-5); men “from every tribe, tongue, people and nation” (Rev. 5:9); “all that the Father gives” to the Son (John 6:37-40, 44); it is the world for whom the Son dies and “gives life” (John 6:33) and “takes away” their sin (John 1:29)—as the surrounding context (vv. 14-15 and vv. 17-19) indicates. It would be biblically untrue to read into kosmos a universal (all of humanity) meaning.

Pas ho pisteuōn (lit., “all/every one believing”). As mentioned, many use the mistranslation of the KJV (“whosoever”) to assert the view of a universal non-definite atonement. However, the phrase in Greek teaches no such thing. Rather, it is a promise of eternal life to all the ones doing the action of the verb, that is, the present active participle, pisteuōn, “believing”—“Every one now believing” has eternal life.

The Greek adjective pas (as in pas ho pisteuōn) means “all/every.” First, there is no idea here that indicates a universal undefined invitation to salvation, as many assume. Second, it is incorrect to translate pas as equaling “whosoever”— as in “whosoever will believe,” rather than what is stated in the original: “all, everyone who/whoever is now believing.” In fact, most modern translations accurately render the phrase pas ho pisteuōn as “whoever believes” (NKJV, NASB, NIV); “everyone who believes” (NLT, Holman, NET); or, and most literal, “every one who is believing” (Young’s lit.).

Pisteuōn (lit., “believing”). The verb here is a present active participle—denoting a present ongoing action—“believing.” In John’s literature, present active participles (on-going actions) are normally used in soteriological (salvation) contexts to denote the life of a true Christian (e.g., John 5:24; 6:35, 47, 54; 1 John 5:1, 5). Grammatically, the adjective pas (“all/every”) modifies the participial phrase ho pisteuōn (“the one believing”). As noted, both verses 15 and 16 contain the same participial phrase: pas ho pisteuōn (lit., “every one believing,” thus, “all the believing ones”).

Verse 17- Hina- (“that”). “For God did not send the Son into the world to judge the world, but that the world might be saved through Him.” If one were to stay consistent in maintaining the notion that “world” in verse 16 refers to a universal “all” without exception, then he would have to accept a notion of universal salvation in verse 17.

Syntactically, the beginning of the sentence contains the postpositive conjunction (gar, “for”- “For God so loved the world”), which carries an explicative force to the continuation in the previous verse (hina, “so that”). The postpositive carries the meaning of “truly therefore, the fact is, indeed.” It is a “particle of affirmation and conclusion” (Thayer). Next, notice the adversative conjunction (alla, “but”) and a purpose and result conjunction (hina, “so that”). The adversative conjunction demonstrates a contrast (“but, rather”) or an opposing idea. The postpositive clearly conjoins the contextual meaning of “world” in verses 16 and 17—it cannot be semantically divided.

In fact, the postpositive (“for”), the adversative conjunction (“but”), and the purpose and result conjunction hina (“so that”- lit., “in order that”) appear in verse 16.[1] Hence, the literal rendering would be, “Therefore, the fact is, God did not send the Son into the world for the purpose of judgment (condemnation), rather, for the result of saving the world.”

In 1 John 4:7-10, John himself provides an excellent commentary of John 3:16:

Both (John 3:16 and 1 John 4:7-10) speak of God’s love, the sending of His Son, and how the sending of His Son is a manifestation of God’s love, specifically in verse 9:

John 3:16: “For God so loved the world.”
1 John 4:9: “By this the love of God was manifested in us.”

John 3:16: “He gave His only begotten Son.”
1 John 4:9: “God has sent His only begotten Son into the world.”

John 3:16: “whoever believes in Him shall not perish, but have eternal life.”
1 John 4:9-10: “so that we might live through Him. . . . but that He loved us and sent His Son to bethe propitiation for our sins.”

As mentioned, the term “world” in 3:16 (meaning the world of Jews and Gentiles) is not a universal statement. 1 John 4:9 clearly affirms this meaning: “The love of God was manifested in us.” The “us” to John is identified in verse 7: “Beloved, let us love one another” – (Christians, both Jews and Gentiles).

Summary:

The meaning of kosmos (“world”) in verses 16 and 17 is defined by the context: “all the ones” doing the action of the verb (“believing”)—i.e., both Jews and Gentiles. To suggest that “world” in verse 16 carries the meaning of “every single person,” would necessarily imply universalism or inclusivism in verse 17.

The KJV rendering, “whosoever” is an inaccurate translation of the Greek phrase, pas ho pisteuōn (lit., every one believing”).

The adjective pas (“all/every”) grammatically modifies the verb (“believing”), all, without limit, the ones believing. Thus, in biblical contrast to the Arminian traditional understanding of verse 16 (viz. a universal atonement), verses 15-17 is God’s infallible promise, through the cross work of His Son—to provide eternal life to all the ones believing in Him. To them alone, He manifests His love by saving them.

The Arminian interpretation of John 3:16 is generally based on a traditional understanding and not an exegetical one.

Henve, the idea that Jesus atoned (died) for ALL the sins of ALL men inclusively is an inconsistent soteriology. In one sense, the Arminians argue that Jesus paid (died) for the all the sins of all men and removing their wrath due for sin. But yet in another sense, they do not see the Son’s propitiatory work as actual nor definite, rather hypothetical. For if it were actual and definite (as the Bible teaches) then all men regardless of belief, would have all their sins, including the sin of rejection, definitely and actually removed, and the wrath due for sin literally averted—and a not a grand soteric hypothesis.

Arminians cannot have it both ways- either Christ actually paid for all the sins of all men, or He did not (i.e., He did not pay for only some of the sins). Hence, the Arminian view of an ambiguous non-definite atonement, which paid for ALL the sins of ALL men lead to a universal notion. Contra, the biblical view – Christ literally and definitely removed ALL the sins from ALL the ones that the Father gave to the Son (John 6:37-39)– namely, a definite atonement.

John 3:16 is an infallible promise to all the ones for whom Christ died.

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Notes

[1] “For [gar] God so loved the world, that He gave His only begotten Son, that [hina] whoever believes in Him shall not perish, but [alla] have eternal life.”