How to reconcile these two truths

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dog8food

Puritan Board Freshman
I overheard a discussion about passages of scripture that are clear that God desires everyone to be saved, yet others that speak of God "hardening" people's hearts. I have some idea of how these can be reconciled, but I wanted to hear other's input.
 
Grace and peace!

There simply are no passages that teach that God desires everyone to be saved. That would be universalism and would imply that all would be saved. The Bible nowhere teaches such an idea.

In some cases, words that seem to have unlimited scope are actually limited by their context, so it's best to try to understand them as determined by the context of the passage.

The theologian, Charles Hodge, explains that God actually accomplished what He set out to do, i.e. the redemption of His elect:

"But God, in his infinite mercy, having determined to save a multitude whom no man could number, gave them to his Son as his inheritance, provided He would assume their nature and fulfil all righteousness in their stead. In the accomplishment of this plan Christ did come into the world, and did obey and suffer in the place of those thus given to Him, and for their salvation. This was the definite object of his mission, and therefore his death had a reference to them which it could not possibly have to those whom God determined to leave to the just recompense of their sins. Now this plan only supposes that God determined from eternity to do what in time He has actually accomplished." Charles Hodge

He asserts that in opposition to the idea that redemption was merely the possibility of salvation:

"He did not come merely to render their salvation possible but actually to deliver them from the curse of the law, and from the power of sin." Charles Hodge

Hope that helps!
 
I overheard a discussion about passages of scripture that are clear that God desires everyone to be saved, yet others that speak of God "hardening" people's hearts. I have some idea of how these can be reconciled, but I wanted to hear other's input.

Instead of saying that God desires to save everyone, it would be better to say that God commands everyone to repent of their sins and believe in Jesus. God is not making a plan to save everyone. God does not attempt to save everyone.
 
Grace and peace!

There simply are no passages that teach that God desires everyone to be saved. That would be universalism and would imply that all would be saved. The Bible nowhere teaches such an idea.

In some cases, words that seem to have unlimited scope are actually limited by their context, so it's best to try to understand them as determined by the context of the passage.

Thanks.

Can you then help me understand verses like 1 Timothy 2:4 , 2 Peter 3:9 , and Ezekiel 18:32 / 33:11?
 
1Tim.2:4 is spoken immediately after vv1-3. V1 also refers to "all men," and then explains immediately, v2, what that phrase means: "kings and all who are in authority." v5 right afterward speaks of the "only Mediator between God and men."

The latter cannot be referring to ALL men without exception, but surely means that Jesus is the ONLY mediator there is. Those for whom he intercedes, he is effectual, Rom.8:34; Heb.7:25; Jn.17:9. Hence, the proper subject of that term (men) is the elect.

The former term, by means of the qualification, is properly understood as "all kinds of men," kings and authorities being a significant example. Therefore, in the following use of the same term, it is not only contextually proper, but theologically consistent to interpret v4 once again as "all kinds of men." God does not have but one category of men he is interested in, be the definition sociological, genetic, etc.


2Pet.3:9 tells exactly who Peter has in mind in the verse itself. "The Lord... is longsuffering toward us (some Gk texts say "you") not willing that any of [us or you] should perish, but that all [us or you] should come to repentance."

Again, we understand the apostle is speaking to the gathered church (which could contain half-hearted members), and refers even to those who have yet to join "us" but shall in due time. Them, the Lord is also concerned to save.


Ezk.18:32 & 33:11 say only that God is neither capricious in his judgments, nor delighted by the penalty justly received by those persons who refuse all his gracious inducements to turn from their self-ruining ways. Of course, it is still possible to speak of the fact that God is "pleased" to do justice where it is appropriate, and where mercy (on his terms) is refused. "Pleased" is being used in equivocal terms.

And--it should be noted--most Arminians and other universal-love proponents will consent to this reality when pressed. Virtually all evangelicals (not flirting with universalism) agree with us that God will impose the final death sentence, being his last preference in regard to the obstinate. He is "pleased" to do so, and is *not* pleased to refrain, or grant further or indefinite stays.

Calvin on Ezk.18:23. He impersonates God in the following exposition.
Now, O ye perverse Jews! if by these truths you will judge of me, could it enter the thoughts of any one of you, that I should, as delighting in the death of sinners, impute other men’s sins to you, that you might die for them, when I could not slay you for your own? Think not thus of the God of mercy, who pities, forbears, and though at last hath punished obstinate sinners, yet never delighted in their death. Is it not my command that you and other sinners repent? Have not you and others found mercy upon seeming repentance? And as for that repentance which is sound, it ever had a full pardon; and the promise of life and pardon hath been repeated and confirmed to you again and again; so that it is the most unjust, unreasonable, and impious quarrel you, O Jews, have taken up against your God, who would have you repent of your own sins, and you should live, but if you repent not, you shall die, but for your own sins, not your fathers’. Since therefore I have no pleasure in the death of him that dieth, saith the Lord God, turn yourselves, and live ye, as it is Ezk.18:32; for this 23rd verse equally declares God’s mercy and our duty, the one in his pleasure at our return, the other in our pleasing him herein.
It is also appropriate to remember God's covenant-relationship with his people, which has an outward reference (as much now as it ever did in the days of the OT church). There is an arena of mercy and grace, namely the church and covenant, where it is perfectly appropriate for God to speak extravagantly, summoning those who have tokens of his lovingkindness to act appropriately.

Paul speaks in much the same way in 2Cor.5:20 & 6:1.
 
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