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"Now to you who believe (NOW), this stone is precious. But to those who do not believe (NOW)...
They stumble(NOW) because they disobey (NOW) the message—which is also what they were destined for(BEFORE NOW)."
Its not about something what happend just at His first coming in Israel. Peter is talking about what is now. They disobey NOW.
It has everything to do with salvation. You cant be saved if you disobey the message.
They stumble(NOW) because they disobey (NOW) the message—which is also what they were destined for(BEFORE NOW)."
Its not about something what happend just at His first coming in Israel. Peter is talking about what is now. They disobey NOW.
It has everything to do with salvation. You cant be saved if you disobey the message.
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Each and every sinner decides for himself/herself to either obey the Gospel or disobey the Gospel. That is the bottom line. As to all your other questions, they are completely irrelevant, but you can rest assured about one thing:
3 For this is good and acceptable in the sight of God our Saviour;
4 Who will have all men to be saved, and to come unto the knowledge of the truth.
5 For there is one God, and one mediator between God and men, the man Christ Jesus;
6 Who gave himself a ransom for all, to be testified in due time. (1 Tim 2:3-6).
It is precisely because Christ Jesus gave Himself a ransom for all, that God will have all men to be saved and to come unto the knowledge of the truth. But God will compel no one to be saved, and He will elect no one to be saved. Each and every person must freely repent and freely believe the Gospel. And, as I have already said, if this were not true THEN ALL OF ISRAEL WOULD HAVE CERTAINLY BEEN SAVED at the first coming of Christ.
3 For this is good and acceptable in the sight of God our Saviour;
4 Who will have all men to be saved, and to come unto the knowledge of the truth.
5 For there is one God, and one mediator between God and men, the man Christ Jesus;
6 Who gave himself a ransom for all, to be testified in due time. (1 Tim 2:3-6).
It is precisely because Christ Jesus gave Himself a ransom for all, that God will have all men to be saved and to come unto the knowledge of the truth. But God will compel no one to be saved, and He will elect no one to be saved. Each and every person must freely repent and freely believe the Gospel. And, as I have already said, if this were not true THEN ALL OF ISRAEL WOULD HAVE CERTAINLY BEEN SAVED at the first coming of Christ.
No. I did not change the context. I said that those questions are irrelevant, just like the question about how many angels can dance on the head of a pin. The bottom line is that God commands ALL MEN EVERYWHERE TO REPENT, which means that all men could do so if they chose to do so. Did you notice what was stated in one of the verse I quoted?
...and their eyes have they closed; lest they should see with their eyes... (Acts 28:27).
Did you get that? Did God close their eyes or did they close their eyes? As we can see in the Gospels, the Jewish religious leaders (and those following them) deliberately closed their eyes to who Jesus was and why He had come to Israel. And eventually all of the people cried out with the scribes and Pharisees "Crucify Him". How do you explain that? Why don't you tell us why they closed their eyes?
...and their eyes have they closed; lest they should see with their eyes... (Acts 28:27).
Did you get that? Did God close their eyes or did they close their eyes? As we can see in the Gospels, the Jewish religious leaders (and those following them) deliberately closed their eyes to who Jesus was and why He had come to Israel. And eventually all of the people cried out with the scribes and Pharisees "Crucify Him". How do you explain that? Why don't you tell us why they closed their eyes?
U
John Calvin writes about predestination this way: "before men are born their *LOT* is assigned to each of them by the secret will of God.
(Commentaries: Romans and Thessalonians, p.203 )
God ordains *ALL* things that come to pass.
This is how John Calvin understood predestination.
When my neighbor down the street was attacked and raped that was ordained by God.
(Commentaries: Romans and Thessalonians, p.203 )
God ordains *ALL* things that come to pass.
This is how John Calvin understood predestination.
When my neighbor down the street was attacked and raped that was ordained by God.
Adam Clark's commentary on 1 Peter 2:8
Whereunto also they were appointed - Some good critics read the verse thus, carrying on the sense from the preceding: Also a stone of stumbling, and a rock of offense: The disobedient stumble against the word, (or doctrine), to which verily they were appointed. - Macknight.
Mr. Wakefield, leaving out, with the Syriac, the clause, The stone which the builders disallowed, the same is made the head of the corner, reads 1 Peter 2:7, 1 Peter 2:8; thus: To you therefore who trust thereon, this stone is honorable; but to those who are not persuaded, (απειθουσι ), it is a stone to strike upon and to stumble against, at which they stumble who believe not the word; and unto this indeed they were appointed; that is, they who believe not the word were appointed to stumble and fall by it, not to disbelieve it; for the word of the Lord is either a savor of life unto life, or death unto death, to all them that hear it, according as they receive it by faith, or reject it by unbelief.
The phrase τιθεναι τινα εις τι is very frequent among the purest Greek writers, and signifies to attribute any thing to another, or to speak a thing of them; of which Kypke gives several examples from Plutarch; and paraphrases the words thus: This stumbling and offense, particularly of the Jews, against Christ, the corner stone, was long ago asserted and predicted by the prophets, by Christ, and by others; compare Isaiah 8:14, Isaiah 8:15; Matthew 21:42, Matthew 21:44; Luke 2:34; and Romans 9:32, Romans 9:33.
Now this interpretation of Kypke is the more likely, because it is evident that St. Peter refers to Isaiah 8:14, Isaiah 8:15; : And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem: and many among them shall stumble, and fall, and be broken, etc.
The disobedient, therefore, being appointed to stumble against the word, or being prophesied of as persons that should stumble, necessarily means, from the connection in which it stands, and from the passage in the prophet, that their stumbling, falling, and being broken, is the consequence of their disobedience or unbelief; but there is no intimation that they were appointed or decreed to disobey, that they might stumble, and fall, and be broken. They stumbled and fell through their obstinate unbelief; and thus their stumbling and falling, as well as their unbelief, were of themselves, in consequence of this they were appointed to be broken; this was God's work of judgment. This seems to be the meaning which our Lord attaches to this very prophecy, which he quotes against the chief priests and elders, Matthew 21:44. On the whole of these passages, see the notes on Matthew 21:42-44; (note).
Whereunto also they were appointed - Some good critics read the verse thus, carrying on the sense from the preceding: Also a stone of stumbling, and a rock of offense: The disobedient stumble against the word, (or doctrine), to which verily they were appointed. - Macknight.
Mr. Wakefield, leaving out, with the Syriac, the clause, The stone which the builders disallowed, the same is made the head of the corner, reads 1 Peter 2:7, 1 Peter 2:8; thus: To you therefore who trust thereon, this stone is honorable; but to those who are not persuaded, (απειθουσι ), it is a stone to strike upon and to stumble against, at which they stumble who believe not the word; and unto this indeed they were appointed; that is, they who believe not the word were appointed to stumble and fall by it, not to disbelieve it; for the word of the Lord is either a savor of life unto life, or death unto death, to all them that hear it, according as they receive it by faith, or reject it by unbelief.
The phrase τιθεναι τινα εις τι is very frequent among the purest Greek writers, and signifies to attribute any thing to another, or to speak a thing of them; of which Kypke gives several examples from Plutarch; and paraphrases the words thus: This stumbling and offense, particularly of the Jews, against Christ, the corner stone, was long ago asserted and predicted by the prophets, by Christ, and by others; compare Isaiah 8:14, Isaiah 8:15; Matthew 21:42, Matthew 21:44; Luke 2:34; and Romans 9:32, Romans 9:33.
Now this interpretation of Kypke is the more likely, because it is evident that St. Peter refers to Isaiah 8:14, Isaiah 8:15; : And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem: and many among them shall stumble, and fall, and be broken, etc.
The disobedient, therefore, being appointed to stumble against the word, or being prophesied of as persons that should stumble, necessarily means, from the connection in which it stands, and from the passage in the prophet, that their stumbling, falling, and being broken, is the consequence of their disobedience or unbelief; but there is no intimation that they were appointed or decreed to disobey, that they might stumble, and fall, and be broken. They stumbled and fell through their obstinate unbelief; and thus their stumbling and falling, as well as their unbelief, were of themselves, in consequence of this they were appointed to be broken; this was God's work of judgment. This seems to be the meaning which our Lord attaches to this very prophecy, which he quotes against the chief priests and elders, Matthew 21:44. On the whole of these passages, see the notes on Matthew 21:42-44; (note).
This morning's teaching at my "church" had as part of its presentation verses from Genesis 22, among others, and it made me wonder, why would God test Abraham, if Abraham had no choice in the matter? And following up on that, why would God reward Abraham for something Abraham did if God did it for him?
This is exactly what is stated in the Westminister Confession of Faith, and they also used the word "ordain". The only problem is that the Scriptures which they quoted do NOT support this at all.
God from all eternity, did, by the most wise and holy counsel of His own will, freely, and unchangeably ordain whatsoever comes to pass...
THIS IS ABOUT THE CHURCH BEING PREDESTINED FOR THE GLORY OF GOD
EPH 1:11 In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will.
THIS IS ABOUT HOW UNSEARCHABLE ARE GOD'S WAYS
ROM 11:33 O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!
THIS IS ABOUT THE IMMUTABILITY OF THE ABRAHAMIC AND NEW COVENANTS
HEB 6:17 Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath.
THIS IS ABOUT GOD HAVING MERCY ON WHOMSOEVER HE WILL
ROM 9:15 For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. 18 Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.
God from all eternity, did, by the most wise and holy counsel of His own will, freely, and unchangeably ordain whatsoever comes to pass...
THIS IS ABOUT THE CHURCH BEING PREDESTINED FOR THE GLORY OF GOD
EPH 1:11 In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will.
THIS IS ABOUT HOW UNSEARCHABLE ARE GOD'S WAYS
ROM 11:33 O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!
THIS IS ABOUT THE IMMUTABILITY OF THE ABRAHAMIC AND NEW COVENANTS
HEB 6:17 Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath.
THIS IS ABOUT GOD HAVING MERCY ON WHOMSOEVER HE WILL
ROM 9:15 For he saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. 18 Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.