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NASB | Revelation 13:8 All who dwell on the earth will worship him, everyone whose name has not been written from the foundation of the world in the book of life of the Lamb who has been slain. |
AMPLIFIED 2015 | Revelation 13:8 All the inhabitants of the earth will fall down and worship him, everyone whose name has not been written since the foundation of the world in the Book of Life of the Lamb who has been slain [as a willing sacrifice]. |
Subject: Does John Reformed REALLY believe .....? |
Bible Note: Dear Tim, You were wrong friend Tim, and of course, I do accept your apology. Been there; done that and even bought the T-shirt! "However, while I understand your position concerning the 'free' choices of fallen man, I have never have gotten a straight answer about Adam and Eve. They had no fallen nature, so on what basis did they choose to sin?" Boy! For a fellow that does'nt like the merry-go-round, you sure buy a lot of tickets. Perhaps, one of these times you'll grab the brass ring! :- ) Being you have already read my poor scribblings, and they have caused more confusion than understanding, this time I will call on John Piper to elucidate my post on Adam and Eve by holding forth on God's two wills. These criticisms are not new. Jonathan Edwards wrote 250 years ago, "The Arminians ridicule the distinction between the secret and revealed will of God, or, more properly expressed, the distinction between the decree and the law of God; because we say he may decree one thing, and command another. And so, they argue, we hold a contrariety in God, as if one will of his contradicted another." But in spite of these criticisms the distinction stands, not because of a logical or theological deduction, but because it is inescapable in the Scriptures. The most careful exegete writing in Pinnock's Case for Arminianism concedes the existence of two wills in God. I. Howard Marshall applies his exegetical gift to the Pastoral Epistles. Concerning 1 Timothy 2:4 he says, To avoid all misconceptions it should be made clear at the outset that the fact that God wishes or wills that all people should be saved does not necessarily imply that all will respond to the gospel and be saved. We must certainly distinguish between what God would like to see happen and what he actually does will to happen, and both of these things can be spoken of as God's will. The question at issue is not whether all will be saved but whether God has made provision in Christ for the salvation of all, provided that they believe, and without limiting the potential scope of the death of Christ merely to those whom God knows will believe. In this chapter I would now like to undergird Marshall's point that "we must certainly distinguish between what God would like to see happen and what he actually does will to happen, and [that] both of these things can be spoken of as God's will." Perhaps the most effective way to do this is to begin by drawing attention to the way Scripture portrays God willing something in one sense which he disapproves in another sense. Then, after seeing some of the biblical evidence, we can step back and ponder how to understand this in relation to God's saving purposes. I hope this helps you tosee why calvinists can hold both the doctrine of God's Sovereignty and man's responsiblity at the same time and yet see harmony rather than discord. My grand-kids are begging me to get off the computer! God Bless Tim. I look forward to your reply. Grandpa John |