BobRyan said in post 478:
Romans 2:11 "God is not partial" . . .
Romans 2:11 For there is no respect of persons with God.
This simply means that he will ultimately judge all people by the same standard, regardless of whether they are Jews or Gentiles, or whether they are elect or nonelect (Romans 2:6-8; 1 Peter 1:17). So even the saved elect, whether Jews or Gentiles, have to worry about ultimately losing their salvation if they wrongly employ their free will to, for example, commit unrepentant sin (Hebrews 10:26-29).
BobRyan said in post 478:
. . . not making "arbitrary selections"
Note that while the Bible doesn't say by what criteria God determined which people to create as elect vessels of his mercy, and which people to create as nonelect vessels of his wrath (Romans 9:21-23), God's criteria weren't based on any differences between individual people (Romans 3:9-12), just as, for example, King David's criteria for determining which Moabites to kill and which to keep alive weren't based on any differences between the individual people (2 Samuel 8:2), and just as a potter's criteria for determining which part of a lump of clay to make a vessel unto honor, and which part of that same lump of clay to make another vessel unto dishonor, aren't based on any differences between the two parts of that same lump of clay (Romans 9:21).
Also, every believer can that know he or she is elect (chosen), because faith comes only to the elect (Acts 13:48b) wholly by God's grace as a miraculous gift from God (Ephesians 2:8, John 6:65; 1 Corinthians 3:5b, Romans 12:3b, Hebrews 12:2). The nonelect can't ever believe in Jesus, even when they are shown the truth (John 8:42-47, John 10:26, Matthew 13:38-42), not because they are any worse than the elect (Romans 3:9-12), but simply because God didn't choose to show them his mercy (Romans 9:15-22). The elect are shown God's mercy and grace, not based on any prior good works on their part (Titus 3:5, Ephesians 2:8-9), but because God chose (elected) them before the foundation of the world (Ephesians 1:4-11; 2 Thessalonians 2:13), before they had done anything at all (Romans 9:11-24).
BobRyan said in post 478:
2 Cor 5 "God was in Christ reconciling THE WORLD to Himself"
2 Corinthians 5:19 To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.
This doesn't mean everyone in the world. For not everyone will be reconciled to God (Matthew 25:41,46, Matthew 13:38-42), but only a relatively few people (Matthew 7:14, Matthew 22:14) compared with all of humanity.
In the Bible, "the world" doesn't have to mean everyone in the world. Just as "the world" in John 15:18 and John 16:8-9,20 doesn't include believers, so "the world" in John 3:16 doesn't include the nonelect (Romans 9:11-22). And in the case of, for example, John 18:20, it doesn't include the vast majority of the earth's inhabitants at that time, who didn't hear Jesus speak to them during his preaching before his arrest.
BobRyan said in post 478:
"He sent his son to be the SAVIOR OF THE WORLD" 1 John 4.
1 John 4:14 ¶And we have seen and do testify that the Father sent the Son to be the Saviour of the world.
This doesn't mean everyone in the world, for not everyone will be saved (Matthew 25:41,46), just as saying that a person has come to save Broadway wouldn't require that that person has come to save every show on Broadway.
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BobRyan said in post 479:
Christ never said that some of the lost are his sheep or not his sheep.
Actually, he did:
John 10:26 But ye believe not, because ye are not of my sheep, as I said unto you.
27 My sheep hear my voice, and I know them, and they follow me . . .
Just as he said that some of the lost have God as their Father (i.e. the elect), and some of the lost have the devil as their father (i.e. the nonelect):
John 8:42 Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me.
43 Why do ye not understand my speech? even because ye cannot hear my word.
44 Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.
45 And because I tell you the truth, ye believe me not.
46 ¶Which of you convinceth me of sin? And if I say the truth, why do ye not believe me?
47 He that is of God heareth God's words: ye therefore hear them not, because ye are not of God.
And just as he said that some of the lost are seed sown by Jesus, and some of the lost are seed sown by the devil:
Matthew 13:36 Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field.
37 He answered and said unto them, He that soweth the good seed is the Son of man;
38 The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one;
39 The enemy that sowed them is the devil . . .
BobRyan said in post 479:
Romans 9 does not say that God "does not love the nonelect" . . .
It does show that to be true:
Romans 9:11 For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might
stand, not of works, but of him that calleth;
12 It was said unto her, The elder shall serve the younger.
13 As it is written, Jacob have I loved, but Esau have I hated.
14 ¶What shall we say then? Is there unrighteousness with God? God forbid.
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.
16 So then it is not of him that willeth, nor of him that runneth, but of God that sheweth mercy.
17 For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might shew my power in thee, and that my name might be declared throughout all the earth.
18 Therefore hath he mercy on whom he will have mercy, and whom he will he hardeneth.
19 Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will?
20 Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?
21 Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour?
22 What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:
23 And that he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory,
24 Even us, whom he hath called, not of the Jews only, but also of the Gentiles?
BobRyan said in post 479:
Not one of those texts say 'The nonelect cannot believe in him" . . .
They all show that to be true:
John 6:64 But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him.
65 And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father.
John 8:47 He that is of God heareth God's words: ye therefore hear them not, because ye are not of God.
John 10:26 But ye believe not, because ye are not of my sheep, as I said unto you.
Matthew 13:37 He answered and said unto them, He that soweth the good seed is the Son of man;
38 The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one;
39 The enemy that sowed them is the devil . . .
BobRyan said in post 479:
He also chose the 'whosoever will' . . .
It's the other way around. Election precedes belief (Acts 13:48b, Romans 11:28).
Regarding:
John 3:16b . . . whosoever believeth in him should not perish, but have everlasting life.
This simply means that anyone who believes in Jesus gets saved. It doesn't mean that everyone can believe in Jesus. For other verses show that some people (the nonelect) can't believe in him (John 6:65, John 8:42-47, John 10:26, Matthew 13:38-42).
Also, John 3:16 doesn't mean that everyone will be saved, for other verses show that most people won't be saved (Matthew 25:41,46, Matthew 13:38-42, Matthew 7:14, Matthew 22:14).
And John 3:16 doesn't mean that God originally intended to save everyone. For before the foundation of the world, he intended to save only the elect, the chosen (Ephesians 1:4-11; 2 Thessalonians 2:13b, Acts 13:48b).
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BobRyan said in post 480:
Luke 7
28 When all the people and the tax collectors heard this, they acknowledged God’s justice, having been baptized with the baptism of John.
29 But the Pharisees and the lawyers rejected God’s purpose for themselves, not having been baptized by John.
This can be translated differently:
Luke 7:29 And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John.
30 But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.
Compare:
John 12:37 ¶But though he had done so many miracles before them, yet they believed not on him:
38 That the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed?
39 Therefore they could not believe, because that Esaias said again,
40 He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.
BobRyan said in post 480:
Is 5:4
What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?
This doesn't mean that God wants to save everyone in the world, but simply means that the Jews in the time of Isaiah weren't acting right:
Isaiah 5:3 And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard.
4 What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?
5 And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down:
6 And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it.
7 For the vineyard of the LORD of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry.
BobRyan said in post 480:
. . . he faces the rebellion of his own sovereignly called "OWN".
Election doesn't take away free will.
That is, election (God's choosing) does determine salvation (Ephesians 1:4-11; 2 Thessalonians 2:13), but only initial salvation (Acts 13:48b), not ultimate salvation. For ultimate salvation will depend on a continued obedience subsequent to initial salvation (Romans 2:6-8, Hebrews 5:9).
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All unsaved people, whether elect or nonelect, are like people who don't even know they are blind in both eyes. They can neither see any need to believe nor see any need to repent. When God miraculously grants elect people the gift of faith (Ephesians 2:8, John 6:65; 1 Corinthians 3:5b, Romans 12:3b, Hebrews 12:2) and the gift of repentance (2 Timothy 2:25, Acts 11:18), it is like they can suddenly see in both eyes.
Repentance and faith initially don't involve the will or any works, just as if a blind man who didn't even know he was blind were miraculously given sight by Jesus, both his eyes would miraculously see without his will or his works having to be involved. But miraculously giving a blind man his sight also doesn't take away his free will. So he can subsequently wrongly employ his free will to blind himself, such as by staring at the sun for too long.
In the same way, once repentance and faith are miraculously received by an elect person, he still has the same free will he had before he got saved. And so he can ultimately lose his salvation if he, sometime subsequent to his initial repentance, wrongly employs his free will to return back to doing something like committing sin without repentance (2 Peter 2:20-22, Hebrews 10:26-29; 1 Corinthians 9:27, Luke 12:45-46), or becoming utterly lazy without repentance (Matthew 25:26,30, John 15:2a, Romans 2:6-8), or committing apostasy (Hebrews 6:4-8, John 15:6; 2 Timothy 2:12).