Brian, I hope you have a good trip. I will get to your latest post a little later. First this:
Alan ALL of them that believe is the same all
in the verse you are misusing.
Look at it Alan
Chapter 1 - about being a Jew and having the law and also
not being a Jews and yet having 'by nature' the knowledge of God
Chapter 2 - Proving that Gentiles are not the only ones guilty
before God but that all men and Jews are found guilty before God
"there are NONE that seeketh after God - no not ONE"
Chapter 3 - 4 - 5 all in context... about the same train of thought
that "ALL" men can be saved.
That does not negate that only the elect among "all men" can be saved.
They are in harmony not opposed to each other.
God always intended to bring in the Gentiles
Paul proves that the Gentiles were a part of the "many nations"
that Abraham was promised to be the Father of through faith.
Romans 3:30 Seeing it is one God, which shall justify the
circumcision by faith, and uncircumcision through faith.
All men who are predestined to receive the gift of faith Alan
Not everybody - you are mistaken.
Predestination - is an integral part of it - not an opposing doctrine.
Wrong Brian, Romans chapter 5 is talking about individual salvation. Look what you have to add to the plain scripture:
It is saying ..."just as all races fell in Adam - so shall all that believe be saved regardless of race"
not that all men will be eventually saved.
Brian, I can plainly read what it says. Nothing needs to be added. You are inserting your own doctrine into the verse. It doesn't say that all will be saved for the ages. 1 Timothy 2:6 says that Christ gave Himself a ransom for all, to be testified in due time The elect is saved for the ages or the eons. That is what is meant by life eonian. Matthew 25:46 says that "these" shall go away into chastening eonian, yet the just into "life eonian.
The very fact that you have to say "It is saying... proves that you must manipulate the verse. You can't let it speak on it's own. Chapter 5 says that because of what Adam did, every man, woman and child was doomed to death. Yet because of what Christ did, every man, woman and child will be justified. Just at different times.
1 John 3:8 verifies it. ...."For this was the Son of God manifested, that He should be annulling the acts of the adversary. Christ will completely undo the works of the devil. Every last one of them. Including this one: The hiding of the gospel. 2 Corinthians 4:3&4 Now, if our evangel is covered, also, it is covered in those who are perishing, in whom the god of this eon blinds the apprehensions of the unbelieving so that the illumination of the evangel of the glory of Christ, Who is the Image of the invisible God, does not irradiated them. Satan (the adversary) blinds unbelievers to the gospel and Christ will unblind them.
From the Concordant commentary on the New Testament.
Romans 5:12-6:11
Conciliation—Individual
12 Death entered through sin at first, but now sin is transmitted through death. All sin because they are mortal. Christ brings life, which disposes of both death and sin.
14 The type covers the period of time up to the giving of the law, from Adam to Moses. During this period there was no transgression, for there was no law. So it is today. The law was not given to the nations, hence they do not transgress it. Nevertheless death reigns, even as it did before the law was given. The type, however, is in the nature of a shadow, whose dark outlines do not clearly depict the present grace. The reign of Sin corresponds to the reign of Grace, Adam's single offense to Christ's one just act on Calvary, bringing life where Adam brought death. But the type fails utterly in a number of particulars.
15 A simple reversal of the offense would put us where Adam was before he transgressed. But the gratuity through Christ is infinitely more than a mere recovery from the effects of Adam's offense.
16 One sin brought condemnation to all mankind. Grace recovers, not from one sin only, but from many offenses.
17 Adam enthroned death, but Christ gives believers not only a full vindication from all guilt, but life and the right to reign with Him.
18 The parallel here is perfect. Adam's one offense is counteracted by Christ's one just award. The act of Adam actually affects all mankind. So Christ's work, eventually, must also actually justify all mankind. This cannot be during the eons, hence will not be fully accomplished until after the eons are past, when all are made alive in Christ (lCor.15:22). If Adam's offense only gave each one an opportunity to sin, so that some become sinners and others not, then we might say that Christ's work brings justification to all subject to their acceptance. But we must acknowledge that man has no choice in becoming a sinner, thus also will it be through the work of Christ. Both are actual and universal.
19 The contrast here is between one and many, not between the many and the all of the previous statement. The many here are the all of verse eighteen.
20 Here we have the true character and function of the law. It crept in. It was not a normal necessity, nor did it make any vital change. Its effect was to alter the character of sin so that it became an offense. Just as Adam's sin was against God's expressed command, and thus was a personal affront to God as well as a misdeed bringing harm on his own head, so those under the law, by sinning against light, greatly increased the sinfulness of sin. Obedience to the law would have banished sin and death. Disobedience enhanced their power. But grace not only exceeds the effects of sin, but superexceeds the offenses of those under law, so that now, Grace has dethroned sin. |
