Lesson 1 All Men May Be Saved
Reading: Psalm 98
1 John 2:2
he is the propitiation for our sins: and not for ours only, but also for the
sins of the whole world.
16:15. He that believeth and is baptized shall be saved; but he that believeth
not shall be damned.
3:16–17. For God so loved the world, that he gave his only begotten Son, that
whosoever believeth in him should not perish, but have everlasting life. 17For
God sent not his Son into the world to condemn the world; but that the world
through him might be saved.
5:18. Therefore as by the offence of one judgment came upon all men to condemnation; even so by the
righteousness of one the free gift came
upon all men unto justification of life.
Corinthians 5:14–15. For the love of Christ constraineth us; because we thus
judge, that if one died for all, then were all dead: 15And that
he died for all, that they which live should not henceforth live unto
themselves, but unto him which died for them, and rose again.
Timothy 2:3–6. For this is
good and acceptable in the sight of God our Saviour; 4Who will have
all men to be saved, and to come unto the knowledge of the truth. 5For
there is one God, and one
mediator between God and men, the man Christ Jesus; 6Who gave himself
a ransom for all, to be testified in due time.
2:9 But we see Jesus, who was made a little lower than the angels for the
suffering of death, crowned with glory and honour; that he by the grace of God
should taste death for every man.
ON THE LESSON TEXT
16:15. The gospel is for all the
world—every creature, hence, not for a select few. V16. Salvation is
conditional. The man who is saved must believe; the man who is lost is himself
3:16–17. The world and whosoever show the universal extent of salvation as
provided by the love of god. Again salvation is made conditional.
5:18. Christ and Adam are compared. No one will deny the universlity of sin.
The free gift of salvation is likewise for all men.
Corinthians 5:14–15. The universality of spiritual death is again compared
with atonement of Christ. He died for all.
Timothy 2:3–6. It is God’s desire that all men be saved. Therefore it
cannot be that he has chosen to save only a select few of that one soul shall be
lost because of God’s decree. Again we are told Christ’s death was for all.
2:9. The purpose of Christ’s incarnation was to taste death for every man.
These scriptures are so explicit that no possible room is left for a limited
TOPIC: ALL MEN MAY BE SAVED
principle views of the extent of the atonement are 1) Universalism, which
teaches that all men shall be saved; 2) Calvinism, or Predestination, which
holds that God has chosen to save a select few; and, 3) Arminianism, or the
doctrine that salvation is provided for all who will accept. We now discuss
Universalism holds that all men may be saved, for Christ’s atonement includes
the whole world. In this it is correct as the lesson texts will show. B) It also
holds that salvation is unconditional, hence, the entire world shall be saved.
The idea of unconditional salvation is also held by Calvinism under which head
it will be discussed further. The lesson text offers evidence against this idea.
C) The fact that some shall be finally and irrecoverably lost, suffering eternal
punishment disproves universalism Le the student search proof texts of this
doctrine is named after John Calvin who was its great advocate at the time of
the Reformation. It is now held by several large Protestant sects.
The tenets of Calvinism.
God has predestined some to be saved and some to be lost. B) Christ died for the
elect only. C) God has chosen who shall be saved, hence, man has no choice as to
his own salvation or damnation. D) The grace of God is irresistible. Gad saves
whom he will, and it is useless for man to resist his will. E) The ones whom God
has called cannot be lost.
tenets are consistent with each other. To holds one requires that we hold the
rest. The lesson text refutes them, but further notice of some is required.
The doctrine of election.
Predestination is based on the doctrine of election. The Calvinist’s view is
that God has foreordained certain ones to be saved regardless of the character
or faith of the person. B) God’s sovereign right to save whom he will must be
admitted. We need not suppose that this right is exercised after mere caprice
but we should rather think of it in the light of universal love. He wills that
all be saved. C) God has elected certain persons for certain purposes, for
example, Jacob and Esau. Jacob rather Esau was foreordained of God to be the
father of the holy nation and of Christ. But this does not make it that Jacob
must be saved and Esau must be lost. The choice was not that Jacob should obtain
eternal salvation but that he should be the father of a nation. Other examples
may be found as Cyrus and Nebuchadnezzar. D) God has chosen the Jewish nation
for a special purpose. This does not mean that every Jew is saved. Paul denies
this. The choice of the Jews has been superseded by the acceptance of the body
of Christian believers as God’s special people. E) God might have elected to
save a certain class as Jews, the rich or the educated, or certain individuals
regardless of the character or will of the person, but he did not. He has
elected to save those that believe. F) God has elected to save certain
individuals. Paul seems to count himself among the chosen vessels of the Lord.
He sets forth the doctrine in his Epistle to the Romans. Romans 8:29–30 is a
statement of the doctrine. This is highly prized by advocates of Calvinism. But
the predestination of Paul is not that of Calvin. God’s election is not
without regard to the character of the person, based on caprice but is according
to God’s foreknowledge of what the person will choose and do. This is not
inconsistent with perfect freedom in the individual. In this sense only has God
elected individual to salvation. G) Election is not without regard to character.
God chose Jacob rather than Esau because Jacob was better fitted for the place.
So with other choices God has made. There is no hint in the Scriptures that
God’s choices are not based on the fitness and will of the person.
The Calvinistic idea makes salvation an act of God’s free grace bestowed
unconditionally upon the recipient. Whatever the individual does in this regard
is but the grace of God operating in him. B) Certain things connected with
salvation do come unconditionally, but the acceptance of salvation is clearly
taught to be on conditions. C) The power of choice, clearly taught and always
inferred in the Scriptures, makes salvation conditional. “Whosoever will,”
“whosoever believeth.” We are required to choose whether we will serve God
or not. D) The bible states that conclusive proof that salvation is conditional.
E) The unsaved are represented in the Bible as being responsible for their
condition and conscious of that responsibility.
The preservation of saints.
This tenet, commonly called “once in grace, always in grace,” holds that
those saved can never fall. B) The true Scripture teaching is that God’s grace
is sufficient for those who remain in a state of grace. C) The possibility of
apostasy is clearly established by the warnings against falling and examples of
those who have fallen.
THE BIBLE POSITION
Christ died for all men.
is clearly established by the lesson text.
Salvation is for all men.
addition to the text, notice 1 Timothy 4:10. Here God is represented as the
savior of all men but in a special sense of the believers. This is to be
understood that all men have the privilege of salvation, while only believers
actually receive the benefits of it.
God desires the salvation of all.
Ezekiel 18:32; 33:11; 2 Peter 3:9. The blame for failure on man’ not being
saved is placed on himself, not on God. See Matthew 23:27; John 5:40.
The gospel message is to all.
all are invited to be saved. Romans 1:16.