Understanding God's Sovereignty in Election (Part 7)

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Understanding God's Sovereignty in Election (Part 8)

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Now, OK, now now it appears to be working all right over the past few weeks, we have been talking about the the teachings of the Bible on the subject of predestination and election to topics that are not only difficult to understand, but they're also difficult for people to accept.
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Even when someone comes to an understanding of these teachings, it often takes a long time before they can ever really even come to a knowledge of the truth on them and be able to fully embrace them because they're so counterintuitive to what we are naturally able to receive.
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We tend to think about things.
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I think it was Charles Spurgeon who said, everyone is born an Arminian, you're born thinking of the way Arminius taught and only the Bible is able to show us the truth about these things.
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And we've started in Romans chapter eight.
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That's where we have been for the last couple of months.
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This actually this this study is a branch off of our study, verse by verse study of Romans chapter eight.
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And or actually the whole book of Romans, rather, and Romans chapter eight is the is one of the one of the crux passages for the teaching, because it says in verse twenty eight, that very important passage that says in verse twenty eight.
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And we know that for those who love God, all things work together for good.
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And as I said on Sunday, when I was preaching on the sovereignty of God, only a sovereign God could make that promise.
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Only a sovereign God could say that all things are going to work together for good.
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If we have a view of God, that he is somehow a spectator of history, a divine people watcher, a celestial people watcher, as I've made that joke before.
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If that's the kind of view that we have of God, then this cannot ultimately be absolutely true, that God is going to work all things together for good, because if there are things that are outside of God's control, if there are things that God is simply allowing to happen but is not in divine control over, then there are a lot of things going on that really could work either way.
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They could be for our good or our bad or anything else, but the Bible clearly teaches that God is sovereign over all things, thus he can make this promise.
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And he says that all things will work together for good for those who are called according to his purpose.
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And we spent an entire Wednesday night talking about the word called and what it means to be called of God and that the Bible clearly says that those who are called of God are the elect, the believers, the ones who come to faith and that God opens our heart to believe, says in verse twenty nine, for those whom he foreknew, he also predestined to be conformed to the image of his son.
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And we talked about the word foreknew there.
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We said it doesn't simply mean foresight.
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There is a Greek word for foresight and that's not the same word.
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The word that is used here indicates a prior relationship or a foreknowing in the same way where the Bible says God knew Israel or that Adam knew Eve and in the relationship there with the word knowing, it's not simply a passive knowledge.
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It is a knowledge of relationship.
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It says, so whom he foreknew or whom he established a relationship with, he predestined to be conformed to the image of his son in order that he might be the firstborn among many brothers and those whom he predestined, he called and those whom he called.
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He also justified those whom he justified.
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He also glorified.
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So right there we see the key word, the word that causes so many people to shudder.
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And that is the word predestined.
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The reason why that word often causes so many people to shudder is because the very first question that people ask and we actually we've been going through a lot of the questions, but one of the questions that people ask that we're going to deal with tonight is, well, what about the passages that use the word all a lot of Bible passages that use the word all and if God has predestined and we know that his desire, at least people would argue that his desires that all be saved, does that mean he's predestined all or that he's only predestined some or has his predestination affect salvation at all? So the word all comes into play.
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And the big question that people have is, does God desire to save all people? So that's the question we're going to deal with tonight.
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We're going to do a study of the word all seems like a short word, seems like somewhat an insignificant word at times.
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It's a word we use all the time, don't we? Oh, wait, we don't use it all the time.
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We all see it's a word that has that I say, y'all.
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OK, y'all means you all right, y'all.
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But you've heard somebody you've heard people say that we use that word all the time.
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No, you don't use a lot of different words.
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So the word all there has a different meaning.
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The word all has many meanings.
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We're going to talk about that tonight, but we're going to begin by dealing with something else that's very important.
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We have to establish certain truths before we can even venture into this subject.
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The Bible clearly teaches that we cannot seek God until he grants us the ability to do so.
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This is the doctrine that is called total depravity, total depravity does not mean that we are as bad as we could be.
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Most of us have some redeeming qualities in a sense, we have even unbelievers, even some of the atheists that I've met that are ardent atheists have been nice people.
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I went to a debate last year with my wife and I and we met this very jovial man.
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He looked sort of like Santa Claus.
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He had a big, nice white beard and kind of heavy belly like me.
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So we got along in that direction.
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But he was an ardent agnostic.
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I know it's hard to believe you can be an ardent not knowing, but that's what he was.
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He was an ardent, ardent agnostic.
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He believed nobody could know.
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And he did a debate with Dr.
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James White, was the nicest man I ever met that was a heretic.
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He was the nicest heretic I've ever met.
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He was so jovial and kind.
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And he and I had a conversation, you know, we shook hands and we talked.
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But I knew that our worldviews were totally antithetical to one another.
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We were not we were not coming at life from the same direction, but he was still a nice guy.
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And I can't say he wasn't that he was the type of man that I would imagine would be a horrible person to be around.
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I can imagine going out and having a steak with this guy as long as the subject of, you know, eternal things was not the topic of conversation, because at that point it would probably become a heated steak dinner.
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OK, all right.
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Heated steak.
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Nobody's loving you.
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OK, but total depravity says not that we are as bad as we can be because we could all be a little bit a little worse, as I've said, even even Hitler could have been worse.
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The concept of total depravity is that because we are born in sin, because we were born with a sin nature, we do not have a natural inclination towards the things of God.
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That is clearly taught in the Bible.
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That is clearly something that the Bible teaches that we before we can come to God, God has to do something on our behalf.
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I know most of you know that, but because I'm constantly having to remind people and trying to remind people things, I want to just show you some scripture tonight on that subject.
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Before we get to this, we need to establish this.
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It's very clear that if you don't get this, you will never get this.
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OK, so let's just real quickly, let's look at a few verses.
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And the first two are very common.
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You've heard me preach on before.
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John six, forty four and six, sixty five.
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OK, John, six, forty four and six, sixty five.
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I wish I had these on a I wish I had them written out because I would want to show you something linguistically with John six, forty four, because John six, forty four is an important passage.
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John six, forty four says no one.
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Can come to me unless.
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What the father who sent me and I'm just going to put the father who sent me does what draws.
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Him, that's it, no one can come to me unless the father who sent me draws him.
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All right.
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So we have in this sentence what we call the universal negative, universal negative.
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No one can.
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OK, if you hear if you hear the phrase, no one can do something that indicates that it is a universal negative, if one person could, then it would negate the truth of the statement.
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If I said no one can ride a unicycle and then you see some clown going by on the unicycle that negated the truth of my statement because my statement was a universal.
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What you have that funny? A clown on a unicycle, it is kind of funny, but if you but if I said no one can ride a unicycle and you see the clown ride the unicycle, you know, I was wrong.
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So if you said no one can come to me unless the next key word is the word unless.
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But prior to the word unless we're just dealing with a universal negative.
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If the Senate stopped here and there was a period and Jesus just said no one can come to me.
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Well, we'd all be in a lot of trouble, but at the same time, it would be a universal negative.
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If anyone came to Christ and Jesus said no one can come to me, either Jesus is wrong.
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Or they didn't really come, if that's where the Senate stopped, because it's a universal negative, but he says no one can come to me unless there is a qualifier.
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That's the word unless unless the father who sent me draws him.
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And the word draw there is the unless the unless points to the drawing, unless the drawing happens, he will not be able to come again.
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The word no one can does not speak of right.
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It speaks of ability.
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It doesn't say no one may come to me.
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It says no one can.
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And the word can is very important.
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I think most of us remember from school, if you ask your teacher, can I go to the bathroom? She would say, of course, you can go.
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But that's not the question.
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It's may I go to the bathroom? Right.
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You've all heard me teach on this a thousand times.
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But it's important to remember these truths because that word can speaks of ability, not of right.
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And Jesus said no one can no one has the ability.
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So right here we're speaking of ability.
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No one has an ability to come to me unless the father who draws him, unless the father who sent me draws him and then comes the next part.
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What does it say? It doesn't stop there.
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This is where I kill people, because what people say, what most people do is they'll stop right there and then they'll jump to John 12 and they'll say, well, Jesus said it when I am lifted up, I will I will draw all people to myself.
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Now, we'll talk about the word all later.
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But real quick, before we even get into it, just remember this.
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When Jesus was talking about all people there, he's talking about all types of people because he's talking about Jews and Greeks, because John was bringing some Greeks to him and was saying, look, here are these people who want to follow you.
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And somebody said, no, no, no, don't bring them because they're Greeks.
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And Jesus said, no, wait, I'm lifted up.
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I'll draw people myself, all kinds of people.
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But we'll get to that.
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OK, but the point is, people like to jump from here to John 12 rather than finishing the sentence.
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Because the sentence says, no one can come to me unless the father who sent me draws him and I will raise him up on the last day.
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Right.
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Who is him? Is only a different color.
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Does this him correspond with this him? It must linguistically demands it.
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Why is that important? Because some people will say that there are people God draws that are not raised up according to that logic.
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This verse is wrong because this verse says whom he draws, he raises.
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Linguistics, it's a demand.
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No one can come to me unless the father in heaven, the father who sent me draws him and I will raise him up on the last day.
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The hymns are connected.
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And if he is drawn, he is raised up.
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The reason why I'm making this point, guys, is because people will say, oh, God draws everybody.
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Well, if God draws everybody, then he raises up everybody.
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According to this verse, if God draws everybody, God raises everybody.
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And you step off onto the slippery slope of universalism.
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OK, and then if that were not enough, you jump to verse sixty five, John six sixty five.
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And what do you read in John six sixty five? This is why I stop right there.
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No one can come to me unless I just real quick.
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What is Jesus repeating? He is repeating John six forty four.
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He just said this is why I said to you, no one can.
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He's saying I've already said this once.
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Contextually, here's when he said it, verse forty four.
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So he's repeating himself, but he does something that is so awesome as he provides for us a parallel.
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He does not quote himself verbatim.
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If he said this is why I told you no one can come unless the father draws him.
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Well, we can debate the word draw, which I don't think the word draw could be debated because the word draw actually means to compel.
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But that's a whole other issue entirely.
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But the point is when he says no one can come to me unless the father.
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But granted him unless it is granted.
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What is the word yet? The coming, the antecedent of the of this word is the coming, the ability to come unless it is granted.
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What is it? It is the ability to come.
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No one can come unless it is granted.
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It refers to the coming.
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Linguistically, no doubts.
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As I said, when people want to talk about predestination, I always start in John six sixty five.
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I always start in John.
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I never start in Romans because people get so upset.
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Well, that's what Paul said.
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I want to hear what Jesus said.
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Well, I go to Jesus and I said, this is what Jesus said.
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And now Paul agrees with Jesus.
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Peter agrees with Jesus.
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All the other apostles agree with Jesus.
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So we can start with what Jesus said.
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It's very easy.
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Now, that being said, race it, are we going to get through the word study tonight? I don't think so, because I got a bunch of more verses and we are only into two.
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This is my favorite way to teach, though, is to break the verses down.
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I can't do this on Sunday morning.
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I've been trying to figure out a way to get some dry erase boards installed in there, but I'm not sure it's going to be real popular.
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I'm I like diagramming and putting it out there and showing you guys because I think it's important.
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It's not enough to say we believe the Bible if we don't know what the Bible says.
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It's not enough to say we're a biblically functioning church if we don't know what the Bible says.
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OK, both of those verses, John six, forty four and sixty five, include the use of what is called the universal negative, which means that they are all inclusive.
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They say explicitly that apart from the father's initiating action of drawing or granting, those can be used parallelly.
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I don't think that's a word, but I made it up.
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Drawing and granting are the parallel there.
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This one, he used the word draw this when he used the word grant, but they're a parallel statement.
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And in both, he says no one can come unless this happens.
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And that agrees with many other passages that speaks that speak of man's inability.
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All right.
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Another passage that's in Romans eight where we were in Romans eight earlier.
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So it's it's it's very important just to look back there real quick.
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Romans eight talks about an inability.
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Romans eight, seven says that for the mind that is set on the flesh is hostile to God.
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I don't know if you've ever had conversations with a real hardcore atheist, but I can tell you that's the truth of truths right there, that the mind that is set on the flesh is hostile to God.
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People that truly are set in the flesh and have no spiritual desires at all, they are hostile toward God.
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And he says the mind that is set on the flesh is hostile to God, for it does not submit to God's law.
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Indeed, it cannot.
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The word there again speaks of ability.
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The word cannot is an ability verse, not a right verse.
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It's a right word, not it's not a right word.
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It's an ability word.
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So that's another key word.
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Romans three, verse 10, you ain't got to look this one up, most of you can probably quote it.
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Romans three, 10, as it is written, there is none righteous.
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No, not one.
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No one understands.
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What is it? No one seeks for God in the Greek.
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It doesn't read that way, but don't get too excited because it actually is worse because, you know, sometimes in English we'll say, oh, I don't really read that way.
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Maybe the Greek will make it softer.
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The Greek accent makes it harder because the word in the Greek says there is no God seeker.
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That is exactly the rendering of the Greek.
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There is no God seeker.
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And it's funny to me because we always talk about people who seek God.
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Oh, that person's just seeking after God.
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Yeah, we're also we're so we're Armenian, Armenian.
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There is no God seeker.
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That's an important passage because of this.
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The word we use oftentimes when we're talking about people who come into the church, well, they're seekers and we want to be seeker sensitive.
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No, that's that's what the world is trying to establish, the seeker sensitive model.
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And basically, this is what has happened to the seeker sensitive churches is that they have become places where effectively church services are designed for unbelievers.
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Because if somebody is, quote unquote, seeking God, that means they have yet to find God.
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And if they have yet to find God, they are, by definition, not saved.
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They're not believers.
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So they design the service for unbelievers.
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Worship services aren't supposed to be designed for unbelievers.
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They're supposed to be designed for worshiping God.
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And the only people who can rightfully worship God are believers.
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Now, that's not to say that we are to shun unbelievers and say, hey, you can't come in here unless you're a believer.
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But they should come in and see a different place.
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They shouldn't come in and see a place that's designed to satisfy them.
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They should see a place that's designed to confront them.
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Church should confront the unbeliever, not feel right at home.
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OK, here is we could talk about like Cornelius in the book of Acts and things like that.
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The issue what I'm talking about, there are no God seekers.
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We always have to establish that apart from the grace of God.
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That on their own, there are no God seekers.
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And when we talk about seekers, everybody seeks the blessing of God, but only those whom God has opened their heart are seeking the being of God, the reality, the true God.
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Everybody seeks blessings.
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Why do you think there's so many religions in the world? I mean, I'm not asking you that.
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Like, what do you think that I'm saying? Yeah, I got you.
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Yeah, yeah.
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No, what I'm saying is that the reason why there are so many religions in the world is because everybody wants blessings.
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Everybody wants to go to heaven.
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Everybody wants to think there's an afterlife.
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Everybody wants these things.
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And as a result, they establish for themselves religion.
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That's what Romans one says.
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It says suppressing the truth.
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They believe the lie and they worship the creative thing rather than the creator who's blessed forever.
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Amen.
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Romans chapter one.
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And the reason is, is one thing that you can always note from all of man's religions.
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I don't care what it is.
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I don't care what religion you show me, whether it's Mormonism, Jehovah's Witness, Islam, Jewish, anti-Christian, anti-Messianic Jews, whatever you bring me.
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I will show you one common link between them all.
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Blessings are earned.
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That is a common link in all man's religions.
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Blessings are earned.
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Heaven is a result of your ability to follow their rules.
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They are devoid of grace.
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That is a common link between them all.
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Only Christianity proclaims a salvation that is done.
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Every other religion proclaims some kind of salvation in what you're doing.
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Only we say everything that has to be done has been done.
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And it is by grace alone, through faith alone, in Christ alone.
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That's the key.
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Everybody's seeking blessings.
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But how do they seek them? Devoid of grace.
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They seek them.
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I remember the guy in there, I was giving him food one day, he needed help.
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I was trying to share the gospel with him and I was telling him about the free gospel, the free grace of the gospel.
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And he said, oh, Pastor, don't you know you have to pull yourself up by your own bootstraps? And I was like, no, because first of all, you can't pull yourself out of hell by your own bootstraps.
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You can only rely on Jesus Christ to save you.
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And that kind of thinking is what's got the world in the shape that it's in.
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Why do we do good things? Both of you spoke, so let's try it again.
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Why do we do good things? Feel good.
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You feel okay? Do good things feel good? Why do you do good things? Because it feels good.
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It feels good to do good things.
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But let's go a little deeper.
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I mean, obviously it does feel good to do good things.
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Yeah, it should.
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Let's go deeper though.
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Why do we do good things? Do we do good...
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Okay, that's why most people do good things.
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Let me let me bring it down a little further.
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Why should Christians, real Christians, why should believers do good things? Because it's commanded to please God.
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It's short.
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That's where I'm headed.
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Gratitude.
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Gratitude is why we do good things.
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Because of what has been done for us, we're not working to earn anything.
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My children don't have to earn my love.
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You have children.
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You all, most of you all have children.
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Do your children have to earn your love? Do sometimes they not deserve your love by the way they behave? You'd say, no, they always deserve my love.
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Why? Because your love to them is unconditioned.
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Not based on their earning it or not earning it.
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Your love towards them is unmerited.
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You love them because they're yours.
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God loves his people because they're his.
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And it's unmerited.
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And why do we, how do my children respond? They love me back.
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They're grateful towards me.
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They do things sometimes unwillingly, but they do do things for me.
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But that's our behavior is we do things out of gratitude.
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They know they never have to earn my love.
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And that's the whole key to Christianity.
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We don't do what we do to earn God's love.
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All right.
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Well, we're half a page into six pages.
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Let's see if we can go any further.
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All right.
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No one seeks for God.
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There is no God seeker.
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Let's move on to let's move on.
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Let's see here.
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There are certain passages that make it clear also that there are times in which God blinds the eyes of people and stuffs the ears of people or makes their King James says makes their ears back, meaning effectively that they won't hear the truth.
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And that is hard for us to accept them sometimes, because that means that there are some people who are actively being held back.
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But what we have to understand is they're not seeking to come anyway.
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So it's not as if they're they're being mistreated.
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It's like if somebody didn't want to come in and then they close the door and lock the door, they didn't want to come in in the first place.
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You know, so by closing and locking the door, it's not as if they're outside banging and hoping to get in.
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They didn't want to come in anyway, so that has to be understood.
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All right, so let's move on to the word all.
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Let's move on to the word all.
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There are certain passages which people will cite and they will say God is desiring that all people be saved, everyone without exception, all people.
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God has a desire to save.
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However, we have to look at the word all if we're going to understand the Bible's teaching on this, because what is very dangerous about the word all.
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Is that if you try to always take the word all and use it in a universal sense, that's what happens is it runs into what is called universalism.
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Have you ever met a universalist? Have you ever met somebody who was a universalist? I know you have.
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What is a universalist? Yeah, we heard that expressed on a television show.
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We were watching with the kids the other day.
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There was a guy on a television show and he said, all the prophets speak for the same God and all roads lead to the same heaven.
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OK, that's one version of universalism.
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It says that all religions are equally valid and all religions equally teach the same thing about God, just in a different way.
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And ultimately, all people will go to heaven.
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That's one version of universalism.
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There is a Christian version of universalism.
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I say Christian in quotation marks that says Jesus is going to save all people, all meaning every single person that's ever lived will go to heaven because Jesus is blood.
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And what do they use to make the argument? They say, well, the Bible says he spilled his blood for all.
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And if he spilled his blood for all, then all are going to be saved.
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They misuse the word all.
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So today we're going to talk about the word all we're going to do a little word study.
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I mean, how many of you did a word study before a few of a word study basically means that you take a certain word from the Bible, you look at how it's used in different contexts to see the meaning and how it's used.
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The word all in English is A-L-L and we use it in many different ways.
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And we're going to see that the Greek word for all is the same thing.
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The word all must be understood in its contextual placement, unlike the universal negative.
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No one can.
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All is not a universal positive.
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All right, so let's just let's make that clear.
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No one can.
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Is a universal negative.
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All is not a universal positive.
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However, many people see it as a universal positive.
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No one can is a universal negative, but all is not a universal positive.
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Let's look at it and see what I mean.
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Turn in your Bibles to Mark chapter one and verse five, Mark one five.
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And when we get there, how about Miss Patsy read it to us? No, Mark one five.
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OK, stop right there.
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It says and all the country of Judea and all Jerusalem were going out to John.
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Didn't say John, but that's the preceding noun for going out to him or going out to John.
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And we're being baptized by him.
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The word all is that a universal all.
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In what way is the word all they're being used? The majority.
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Not even the majority, really, if you think about it, because if you think about it, there were a lot more people that probably were baptized by John than were.
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How about.
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All of every kind, we'll talk about this more later, but just just think of it like this, if we if you heard your newscaster come on tonight and she said the president came to Jacksonville and all Jacksonville turned out.
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Now, OK, a rock star came to Jackson because we're not going for the president.
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If a rock star comes to Jacksonville, you know, I don't know any rock stars.
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I.
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Whoever come to Jacksonville and the and the and the news reporter said all Jacksonville turned out to see Tom Petty and the Heartbreakers or whatever, they still love.
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OK, it doesn't matter.
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OK, yes.
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And we're going to get there.
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We're going to get to how this the word all breaks down.
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But the key that I'm pointing out here.
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Huh? Eventually, we'll get there.
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We're going to break down the because he's referring to the fact that it says of every tribe, tongue and nation.
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And that's an important the word all generally is in reference to all kinds of people, not all without exception.
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It usually means all without distinction.
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And we'll talk about what that means in a little while.
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But the key I'm just pointing out is that in Mark one five, this is not universal.
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It could not be.
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We know there were people in Jerusalem and in Judea who did not go and get baptized by John.
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We know the Pharisees refused John's baptism.
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We know there were people who were invalid and unable to leave their home.
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Certainly that has to be considered.
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We know there are people who just didn't care anything about baptism.
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They were just regular old run of the mill folks who didn't care anything about it at all.
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Some crazy guy was eating wild locusts and honey and baptizing people in water.
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What the heck is that? You know, there's people everywhere that don't care.
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You know.
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It is what it is, but it uses the word all the same way we use the word all when we say all Jacksonville turned out.
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If you heard your newscaster say that, you would not call them and say, listen here, news for 12 jacks or whatever.
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You guys were wrong because I didn't go.
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You wouldn't say that.
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But it's important because we're going to look at how the word all is used many different ways.
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There's another one.
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First Timothy six, ten, first Timothy.
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Six, ten, now I will only let you read this out loud if you were sporting a King James, you got a King James, that's my man right there, he is ready to go.
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Now put you on the spot.
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First Timothy six and ten, because I'm going to show you how this translates in the newer translations.
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But I want to hear it first from the King James.
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Yes, sir.
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All right.
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Thank you for the love of money is a root of all or is the root of all evil.
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Right.
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All.
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OK, some of your Bible say all kinds, but.
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Here's the secret, the Greek doesn't say all kinds, the Greek says all.
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King James is actually on the money with this one.
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It says, oh, it says the love of money is the root of all evil.
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But the thing is, the word all here means all kinds.
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That's the what the word POS in the Greek or PONTOS, there's there's different formulations of the same word, the same like like we have different, you know, you have words that have different ways that you construct them, but it's the same root.
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Well, the root is POS or and then it's elongated form is PONTOS.
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OK, but it's the word all and I just references the word all there.
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Could that possibly be a universal law? It can't be because here's why the love of money is not the root of rape.
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The love of money is not the root of child abuse.
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There's all kinds of evil that the love of money is not the root of, but.
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There's also all kinds of evil that the love of money is the root of greed, cheating, swindling, conning, all these things come from what root? The love of money.
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So the word all there means just what your Bible says it means, all kinds.
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It translated it correctly.
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It's not saying I'm just saying that there's only one Greek word, but it has this is the translated meaning.
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But again, it is not universal.
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It means all kinds.
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Absolutely means all kinds.
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OK, so you see what I'm saying about the word all you see how the word all really is is pretty important and how it can be interpreted different ways.
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Now, let's move on.
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Here's a biggie.
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This one's so big because everybody quotes it is a biggie.
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Philippians 413.
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Big one, Philippians 413.
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Remember, General Electric Power Company, that P is in there, Philippians, Galatians, Ephesians, Philippians, Colossians, Philippians, where they go, 413, man, if this one ain't quoted more than any other verse, I don't know what one is.
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All right.
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Read it to me, Mr.
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Oh, that's right.
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Give us some inflection.
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Thank you.
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I can do all things through Christ who strengthens me now very quickly.
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I want to just run back in there and ask the question, does that mean because Christ strengthens me that I can do the ridiculous? No.
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Does God violate his natural laws in giving me strength? No, I cannot fly because I believe in Jesus Christ.
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I cannot breathe underwater because I believe in Jesus Christ when it says all things here.
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It is obviously in the context of my ability to fulfill the commands of God.
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God has commanded me to do things.
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And because God has commanded me and Christ has strengthened me, I can do all those things which God has come in.
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I can do all things through Christ who gives me strength.
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So what we have here is another all kinds of things.
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Or all things of these kind, because if you read it in context, in Philippians four, the context is the things that God has commanded me to do, Christ has strengthened me to do them.
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But you see how that word all if you apply the word all here, everybody in Jerusalem got baptized.
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If you apply the word here, then rape, it comes from the root of loving money, which makes no sense.
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And if you apply the universal term all here, then what you're saying is if you can do anything in the world because you believe in Jesus Christ, all three of those things do not fit the context.
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They do not fit the meaning of the word all.
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And they run roughshod over the true meaning of the text, which is found clearly in the context.
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But again, the word all is important because later, probably next week, we're going to get to how people use the word all to say that God's will is that all people go to heaven.
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And if that's the case, you run.
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OK, but before we do that, we're going to look tonight at five different Greek words that mean all and how they are meant to mean or how they are meant to be translated.
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All right, look at five Greek words.
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Hey, let me first one.
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I'm writing them in English to help you out, to help you out.
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It's a pass to pass or pass three.
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Hello.
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Four.
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Hello.
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This would be in Greek and Omega, that would be an omicron.
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So if it was written, it's spelled the same in our language, but in their language, it'd be spelled different.
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They have that for the hard O sound.
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They use the Omega rather than the and finally.
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A lot.
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I'm sorry, I'll take you can tell that there are two roots being established here.
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If you're familiar with how words work, you will notice there are two roots.
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The word pass is the root of both of these.
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The word Hala is the root of those three.
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All right.
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OK, how do we see these broke down? Let's look at them.
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Hop off means absolutely all hop is a universal positive.
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In its context, if I said all people who don't believe in Jesus go to hell, that would be a reference of hop because that would be an absolute all statement.
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OK, that's important.
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An example of hop off is in Matthew 24, 39, to do this in a minute.
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Matthew 24, 39, OK, all right.
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Actually starts in verse 38.
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It says, for as in those days before the flood, they were eating and drinking and marrying and giving in marriage until the day when Noah entered the ark and they were unaware until the flood came and swept them all away.
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They and them is who the people that were outside the ark.
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Noah and his family were inside the ark, but everyone who was outside the ark, everyone without exception who was outside the ark were swept away.
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OK, that kind of throws away any ideas that some people might have that.
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Well, there were a certain sect of people that lived past the flood.
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Nope, nope, nope.
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All absolutely universal.
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Oh, OK.
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Pass.
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Pass means all sorts or kinds.
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And I've already given you three examples of that word when we were up here earlier.
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Most most or best example is Philippians four, where it says I can do all things, all kinds of things or the one from, you know, the love of money is the root of all kinds of evil.
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Even the new translations translate that all kinds.
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So obvious means all sorts, all kinds.
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The word pass.
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OK, that's key.
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All right.
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Halas means consisting of all its parts.
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Let me find the verse and I'll read to you where Halas is used.
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Matthew 24, 14 says, And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations and the end will come.
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OK, the word whole world there is actually Halas.
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And what it means is the world in all of its parts, the gospel will be preached to all the parts of the world as a whole.
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OK, and that's consisting of all parts is the way Halas is used.
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OK, all right.
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Halas means all together.
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This means this references parts.
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This references the parts all together.
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Let me find the verse that is there.
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Halas is in First Corinthians.
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If you want to look it up, First Corinthians 15, 29.
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I don't know who's going to be listening to this later on the recording, but they're going to hear me doing that.
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They're going to be like, what's that? We got elevator music in between verses.
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That's funny.
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All right.
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First Corinthians 15, 29 says, Otherwise, what do people mean by being baptized on behalf of the dead? That's a whole other subject.
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Don't even ask.
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Shoot off the edge about baptism for the dead, because that's a totally that that was a that was a biblical paganistic practice that was being done at that time.
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Paul is referencing it simply to say, you don't believe in the afterlife.
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Why are people being baptized for the dead? Yeah, he wasn't saying that we should be baptized for the dead.
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He's saying, why are people doing it if you don't believe in the afterlife? OK, just throw that out.
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If the dead are not raised at all, why are people being baptized on their behalf? OK, the word at all, if they're not if they're not raised at all, if they're not raised all together, if they're not raised all together, they're not raised in any way.
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Why are you being baptized? OK, so that's the word hollows.
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All right.
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I spelled that wrong, so I'm going to have to ask forgiveness if you wrote it.
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I left off a little section.
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Hello.
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Tell us.
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All right.
48:10
Hello.
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Tell us speaks of all the parts and being complete and extent.
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So it's complete.
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Complete.
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The best word here is to say complete and extent and parts.
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First Thessalonians 523.
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First Thessalonians 523.
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I'm sorry.
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I'm trying to get anywhere.
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Now, may the God of peace himself sanctify you completely and may your whole spirit and soul and body be kept blameless at the coming of Lord Jesus Christ.
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Which word is it? Completely.
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The word completely might say, may God sanctify you in all.
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That's another way that we might say or all your sanctification come.
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It's just another another use for the word all comes into play or the word meaning complete or altogether consisting of all parts.
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Now.
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The one that is often misunderstood, the one that is often discussed, and I heard Ergann Tanner give a horrible sermon about life.
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All means all.
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And that's all all means.
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That's what he said.
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All always means all.
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It always is a universal positive.
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He was wrong.
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I demonstrated that already.
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I have no problem saying he was way off the end of the plank with that to say all means all.
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And that's all that all means in the sense that all is a universal positive is clearly rebuttable, not even debatable.
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But when we discuss it, this is the word that comes up.
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The word past is the word that people want to debate because they'll say, well, hey, the Bible says God desires that all come to repentance.
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And we have to understand how the word all fits into our understanding of God's divine election, because if we don't, then when someone asks us that question, we're going to say, I don't.
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And it's not good enough.
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We need to know why we believe what we believe.
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We need to understand how these words work.
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Does that mean you need to keep a card in your pocket so you can pull out and say, wait a minute, that's how the tale is.
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No, no.
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But understanding the word pass is key.
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Understanding this word is key because what you need to understand and what's funny is if you look this up in the Strong's Concordance, you look up the word pass and Strong's Concordance.
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Actually, if you look at the word all, it will say very clearly.
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It says that the word all can be can be noted two different ways.
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One, all without exception, but it can also be all without distinction.
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All without exception is generally this word all without distinction.
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What is all without distinction? All without distinction is what he talked about earlier when he said that the Bible talks about people from every tribe, tongue and nation.
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Well, in a sense, that's all people because it's all people without distinction.
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And, you know, that was the hardest part for the Jews to get over when the gospel was proclaimed to them was that the gospel was going out into all the world.
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To them, all the world didn't mean every single individual person.
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What it meant was people other than us.
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People of every kind.
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That was foreign to them.
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Because they had been brought up with the gospel, the good news, the Torah and the law was only for them, and now it was going to all all without distinction does not mean all without exception.
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And that's where we'll end for tonight.
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Next week, we'll look at some of that.
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We'll look at the top three verses usually used to argue opposing reformed theology.
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The top three verses.
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First, excuse me, first, Peter is a second.
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Well, we'll find it next week.
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It's it's it's one of those verses.
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We'll look at it next week.
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I know what it is.
52:57
It just escaped my mind.
53:00
Hold on.
53:01
It's on recording.
53:02
I better say it's second Peter three.
53:04
OK, second Peter three.
53:05
All right, let's pray.
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Father, as we come to a conclusion tonight in our time of study, we just pray that the lesson has not been one that has simply just bombarded people with information, but has truly sought to answer questions in regard to your truth.
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We pray that you would encourage us in our knowledge of the truth and our seeking of that knowledge and that your Holy Spirit would open up our hearts to a better understanding.
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Lord, over the weeks to come, as we continue to examine the concepts of election and predestination and we go into Romans nine, which is is so powerful and so convicting on this subject.
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Let it be, oh God, that our hearts are in tune with yours and that your mercy is ever honest.
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In Jesus name we pray.
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Amen.