Dominion

We often see something called “The Dominion Mandate” spoken of. It comes from the KJV rendition of Genesis 1:28, rendered in the NASB as “rule over”, rather than “have dominion over.” Obviously, “dominion” has a much better ring to it than “rule” – so that’s what stuck. Essentially, the version I’m discussing today (in a short example) says that it is “the duty to have children and to take dominion over the earth” – and “in its essence it is a call to take every thought, deed, and action captive to the Lordship of Christ, to advance the work of the Lord in every realm, and to live lives of Kingdom service to our Savior.” That sounds like a good thing, right? I mean, it is hard to argue with taking all our thoughts, deeds, and actions captive to the Lordship of Christ, advancing the work of the Lord in every realm, and living lives of service to God.

Here’s where you see the kicker, however. We have to examine at least some presuppositions to begin with, there. 1) What is meant by “the duty to have children” 2) Who is “to take dominion over the earth” 3) What it means to “take dominion over all the earth.” It is often assumed in these conversations that everyone agrees on what is being discussed – almost by default – but I don’t think think that this can be assumed, for a number of reasons, or from a number of perspectives. We will return to that, however, in a minute. Let’s look at the “key verse” for this viewpoint.

Then God said, “Let Us make man in Our image, according to Our likeness; and let them rule over the fish of the sea and over the birds of the sky and over the cattle and over all the earth, and over every creeping thing that creeps on the earth.” God created man in His own image, in the image of God He created him; male and female He created them. God blessed them; and God said to them, “Be fruitful and multiply, and fill the earth, and subdue it; and rule over the fish of the sea and over the birds of the sky and over every living thing that moves on the earth.”[1]

Now, I don’t think anyone is going to argue that Adam was not given dominion over the earth in this passage. That’s so vanishingly rare an argument, at least in Christian circles, that it can be ignored. Where the objection is going to come in is at one, two, or both of the following points. 1) The Fall, and its ramifications regarding Adam’s position 2) Christ, seen as the second Adam.

My questions for supporters of the Dominion Mandate as expressed above, are as follows;

1) What sort of accounting have you made for this “Dominion Mandate” as a pre-lapsarian command?
2) Do you assert that the “Dominion Mandate” consists of having as many children as one possibly can?
3) If so, why?
4) What does it mean to take dominion in this post-lapsarian world?
5) What is this dominion over?
6) Who has, and is taking dominion in this post-lapsarian world?

As a discussion opener, let me answer the questions above.

1) The dominion mandate was given to the sinless Adam as his charge – to rule over the earth and all it contained as the subordinate of His Creator. His charge was to care for all things he was given authority over, and to cultivate them. When Adam fell, his rulership was perverted and therefore cursed[2], he himself was enslaved to sin[3], and his power usurped by Satan[4], who became the ruler of this world[5]. Dominion is used 4 times in the LBCF[6] – concerning the dominion of God over all His creatures, the dominion, which while he kept the command, Adam had in the Garden, and the last 2 times of the dominion of sin – thus, confessionally, we do not have an easy answer on this point. The catechism doesn’t help us any more on this point, as it only uses “dominion” once, and with a bare reference to Gen 1:28, and concerning Adam as created, not as fallen.

However, there is another route to take. What does the confession say about the results of Adam’s fall? “Our first parents, by this sin, fell from their original righteousness and communion with God, and we in them whereby death came upon all: all becoming dead in sin, and wholly defiled in all the faculties and parts of soul and body.”[7] Wholly defiled, might we say, in dominion, as well? Well, we might say, if in Christ we are restored, does this not restore our dominion as well? I’m not so sure. Take this; “The corruption of nature, during this life, doth remain in those that are regenerated; and although it be through Christ pardoned and mortified, yet both itself, and the first motions thereof, are truly and properly sin.”[8] I don’t think this means that this same dominion is restored. Are we in union with Christ? Absolutely. In principle, we might say, we are restored to it, in some sense, perhaps – but that needs to be defined first. However, in practice, we do not have dominion as Adam did. First, because while we are in union with Christ, what does that mean concerning dominion? It is dominion mediated through Christ, who has that dominion, not direct dominion as Adam was given it. Second, there is another aspect – but we will deal with that in a bit, while answering another question – although I have essentially answered that question above, you may have noticed.

2-3) No, we are to be fruitful, and multiply. This doesn’t give us a set number, yet, recall, that this was also directly influenced by the Fall in specific, not just a general way. Childbirth was directly and specifically affected by the curse. It is accomplished in pain, and sometimes accompanied by death, as I can personally attest. Is there a regulative principle in Scripture concerning what number or factor we are to be focused upon? I argue that there is no such statement in all of Scripture – and since Scripture does not give such a principle, then insisting upon one is to argue for what Scripture does not – and that is itself a violation of the regulative principle. Abraham is blessed in Isaac, and there is no scorn placed upon him for his single legitimate offspring. Isaac himself has only Jacob and Esau. It is Rachel who is the blessed mother, despite dying in the birth of Benjamin, with only two children, while Leah has 10. Samson is an only child. We are to multiply, as a general rule – but I believe it cannot be said that Scripture puts a low or high figure on the amount of children we are to have.

Secondly, there is no direct connection between “be fruitful and multiply” and “dominion over all the earth” to consider “be fruitful and multiply” as an act of dominion. It is often assumed that there is such a connection, but I haven’t seen any good argumentation for this. As far as I can tell, the passage says 1) They are to be fruitful and multiply 2) Fill the earth 3) Subdue it 4) Bring all living things under dominion. It seems that dominion presupposes multiplication and filling; but it doesn’t seem that multiplication and filling presupposes dominion. You have to be many and in all places in order to take dominion; but multiplication et al does not presuppose dominion – it’s the other way around.

Thirdly, note the context of the multiplication and filling – it is for the purpose of dominion over and throughout the earth. Yet, how does this work when humanity is already throughout the earth, and in this post-fall, ante-diluvian, post-Babel diaspora? Are we now multiplying to fill in every square mile? Are we shooting for a specific number or percentage of Christians per square mile? Or are we, perhaps, shooting for the maximum number of Christians per square mile? What standard are we using, here, for what is considered “proper” multiplication? Again, as there doesn’t seem to be any specific, regulative command for how many progeny we are to produce, where is it do we stop, and for what purpose? Are we to min/max procreation cycles to pump out children every 11 months? 13 months? Chart optimum recovery patterns for the womb so as to maximize births and minimize miscarriages as much as possible over the “usable lifetime” of our wife’s womb? Are we to consider this to be the highest goal, a middle goal, or a low goal, in our schema of overall obedience? By what standard is this to be determined? Is it determined by Christian liberty and godly wisdom in personal circumstances, or are there hard and fast guidelines to be observed from various passages I’ve somehow missed over the years? Am I okay with my six, or should I shoot to redeem the rest of my wife’s childbearing years and shoot for another half dozen with Jacob as my model, and ask repentance for our half-hearted observance of the dominion mandate? Obviously, you can probably tell my answers from the tenor of my return questions – but I think it bears mentioning that the general sense (although, obviously, there are exceptions) of the responses from those who espouse the “dominion mandate” in the sense outlined above are that it is a requirement, in some sense, to have as many children as possible, and that the cessation of child-bearing when there remains a capability for it is somehow sinful, or at the least, an unsatisfactory solution.

Fourthly, it might be argued that while there is no limit, there is no command to stop having children. In the same vein, however, I can argue that there is no command to keep having children. If the argument is that silence is golden, then the gold glints in either direction, does it not? There is no command to stop having children at any specific number, or factor of multiplicative replacement. Fine, let’s grant that for the sake of argument. By the same token, it also remains the case that there is no command to continue having children to any specific number, or until it is no longer possible to have more. Further, there is no specific blessing considered concerning, say, 12 children that is not also offered concerning 1, or 2, or 6. Let’s grant that a man with a quiver full of children is happy. How many arrows belong in a quiver? As Gill points out, “Septuagint, Vulgate Latin, Ethiopic, and Arabic versions, render it, ‘that fills his desire’ has as many as he desires or wishes for.”[9] How many arrows do I want, or need in my quiver, therefore? Now, this is not to say that God does not give the increase – but it also says that God gives us that which we desire righteously – that which is fitting for us to have. Instead of an insistence upon ever-increasing numbers, we should be mindful that God gives to each according to what He Himself wills, and according to what we are able to bear, or are suited for. Hence, here we have the true regulative principle of God’s ordination of the family unit – the precise amount of children which He Himself wills, in accordance with the gifts He has given us. As in all things, there is a proper balance which needs to be kept in mind. Some families only receive one child, and that is sufficient as well as proper. Others have a dozen, or even more. Let us not go beyond Scripture to insist on ever-increasing numbers when there is no warrant for doing so. In fact, let us recall that God uses means in accomplishing those ends – and one of those means may in fact be either the lack of desire or recognition of one’s lack of ability to provide for and parent more children than you have now. Not always, of course, but wisdom is granted to parents when they ask it in His name.

4-5) My answer to the question is that God gives the increase – but in the sense of “dominion,” you aren’t populating the kingdom by having children – because kingdom needs to be properly defined. You populate the kingdom by the preaching of the gospel and discipling those to whom it is preached and are given citizenship in it. In this fallen world, we live in a creation that groans to be released from bondage. We are not the ones who will strike off those chains. We have as much hope of that as we do of breathing life into dry bones. In fact, to think of dominion in terms of this world is to think of the kingdom in precisely the wrong fashion. We are not to be prophets, priests, and kings of this world. We are to be prophets, priests and kings in the world, but not of it. We are pilgrims and strangers in this world, and any dominion we have here will be equally ephemeral, if it is of this world. Focusing on dominion over this fallen, decaying world, which is passing away, is a waste of time and energy. This does not preclude the preservation of that which we are in, to some extent, but that preservation is that of salt – preserving that which is and must be decaying, due to the curse, in order that it might last until the appointed time, by the due use of means. Even the mountains will melt like wax at His coming, and all things will pass away and be made new. To try to usher in the kingdom here, and take dominion here is to invest precisely the wrong capital in precisely the wrong project. What we are given, we are given as prophets, priests, and kings in our families, churches, and only then to the world – but not directed toward the things of this world. We are not in the business of empire building in the material sense. We are in the business of empire building in the spiritual sense – in building up the church. Are we used as means in the restraint of sin and God’s common grace toward saint and sinner alike? Certainly. However, recall that common grace and the restraint of sin is for the sake of the elect. Not even primarily for their physical comfort or blessing, either – but primarily for their spiritual well-being and survival.

6) The answer to this question should be self-explanatory by now, but it needs to be explained. The dominion is Christ’s. The “dominion mandate” was given to Adam – and Adam failed to accomplish it. Christ, however, is the second Adam – He is the heir, and in Him is the restoration and summation of all things. Yet, what did He tell us? His kingdom was not of this world. Psalm 8 seems to be somewhat of a commentary on Genesis 1; in that commentary[10], we see that man is crowned with glory and majesty, rules the works of God’s hands, all things are under His feet. At that point, if you’re thinking “well, there you go! The dominion mandate is still in full flower!” – read the passage below.

What is man that You take thought of him, And the son of man that You care for him? Yet You have made him a little lower than God, And You crown him with glory and majesty! You make him to rule over the works of Your hands; You have put all things under his feet, All sheep and oxen, And also the beasts of the field, the birds of the heavens and the fish of the sea, whatever passes through the paths of the seas. O LORD, our Lord, How majestic is Your name in all the earth![11]

There’s a problem with the above interpretation of this passage as a continuation of the dominion mandate, however. It is found in the following passage, which cites Psalm 8.

For He did not subject to angels the world to come, concerning which we are speaking. But one has testified somewhere, saying, “WHAT IS MAN, THAT YOU REMEMBER HIM? OR THE SON OF MAN, THAT YOU ARE CONCERNED ABOUT HIM? “YOU HAVE MADE HIM FOR A LITTLE WHILE LOWER THAN THE ANGELS; YOU HAVE CROWNED HIM WITH GLORY AND HONOR, AND HAVE APPOINTED HIM OVER THE WORKS OF YOUR HANDS; YOU HAVE PUT ALL THINGS IN SUBJECTION UNDER HIS FEET.” For in subjecting all things to him, He left nothing that is not subject to him. But now we do not yet see all things subjected to him. But we do see Him who was made for a little while lower than the angels, namely, Jesus, because of the suffering of death crowned with glory and honor, so that by the grace of God He might taste death for everyone. For it was fitting for Him, for whom are all things, and through whom are all things, in bringing many sons to glory, to perfect the author of their salvation through sufferings.[12]

Note the first phrase. It is the world to come that is being spoken of. What does this mean? First, it means that it is speaking not of the world as in bondage, but of the world restored. After quoting the passage, he goes on to say that while everything is subject to Christ, we do not see all things subjected to Him. Here, we do not have a lasting city. We seek the one which is to come. He went away to prepare it for us – we are not here preparing it for Him. The verses above clearly specify the holder of this dominion to be Christ. This is inescapable. However, Christ Himself identified His kingdom as not of this world. Thus, if we receive our dominion from union with Christ, and by adoption as joint heirs with Him, our dominion is also not of this world.

So, by telling others to “take dominion” – what do you mean when you say that, and when you say it, are you telling us to take something that is rightfully and even possibly ours? “Taking dominion” seems to be a popular catchphrase – but the exegetical basis for it seems to be shaky, at best. How do you account for taking dominion over this world when the only dominion in view seems to be not of this world at all, but of the world to come? Assuming we all mean the same things when using these words is not going to work, nor is assuming the interpretation you have of them. There needs to be less buzzwords and more exegetical foundation for these ideas, or the audience you’re seeking to reach will quite simply not take it seriously. As for myself, I’m not convinced that we need to take dominion in the sense that it is being encouraged that we take it. In fact, I’m convinced that I need to spend less time taking “taking dominion” seriously, due to the lack of exegesis provided by the pro-dominion groups. If you are willing to make the case, however, go for it.

  1. [1]Gen 1:26-28
  2. [2]Gen 3:17-19
  3. [3]John 8:34
  4. [4]Eph 2:2
  5. [5]Eph 6:12
  6. [6]II.2, IV.3, XIII.1, XXI.1
  7. [7]VI.2
  8. [8]VI.5
  9. [9]Gill, Psa 127:5
  10. [10]See Gill on Psalm 8:4, as well
  11. [11]Psa 8:4-9
  12. [12]Heb 2:5-10

God and Desire

It was a bit of an eyebrow raiser – mostly due to the nonchalance of the entire affair – (albeit unsurprising, given prior statements he has made) to read Piper simply handing over 1 Tim. 2:4 to Arminianism. What’s also quite interesting is that the handoff is done with practically no exegetical attention paid to the surrounding verses, or seemingly, even an attempt to interact with the historic Reformed commentators on the subject.

Put two texts together, and see what you see.

“God desires all people to be saved and to come to the knowledge of the truth (eis epignōsin alētheias)” (1 Timothy 2:4).

“God may perhaps grant them repentance leading to a knowledge of the truth (eis epignōsin alētheias)” (2 Timothy 2:25).

Now, do you see any treatment of the surrounding verses in the following discussion? I don’t. Essentially, it’s conceding the Arminian conception of the first verse – and there is no reason whatsoever to do so.

Here’s what I see:

1. Though God desires all people to be saved, he “may perhaps grant repentance.” Which I think means that God’s desire for all to be saved does not lead him to save all. God has desires that do not reach the level of volition. They are restrained by other considerations — like his wisdom, which guides him to display his glory in the fullest way. He has his reasons for why he “may perhaps grant repentance” to some sinners, and not to others.

First, what is meant by “all”? He doesn’t address the subject. In “The Potter’s Freedom”, there is an extensive treatment of this section of Scripture. Who do I want to bring to your consideration on this verse, however? Why, John Gill, of course! His commentary is amazingly thorough. I’ll post the rest of Piper’s comments, and then follow with Gill.

2. The “knowledge of the truth” is a gift of God. God “grants [i.e., gives] repentance leading to a knowledge of the truth.” Without the gift of repentance, we would not know the truth. This is evidently what 1 Timothy 2:4 means also: We must be “saved and [in that way] come to a knowledge of the truth.” Saved from our blindness to the truth.

3. Therefore the truth Paul has in mind is not truth that the natural man can see. But the natural man can see a lot of truth. Tens of thousands of truths are open to the natural mind. What truth can the natural man not see? The natural man cannot see the glory of Christ in the gospel. “The god of this world has blinded the minds of the unbelievers, to keep them from seeing the light of the gospel of the glory of Christ, who is the image of God” (2 Corinthians 4:4).

4. This is why God must “grant” what it takes to see the truth of the gospel. We are blind to it. And Satan keeps us that way. Until God “grants” repentance (metanoia) — the change of mind that can see and receive the truth of the gospel.

5. Therefore, our prayers for the unbelievers we love, and our evangelism, should be driven by this one and only hope for their salvation: “God may perhaps grant them repentance.” Since he alone has the power to overcome spiritual deadness and Satanic blindness, we lay hold in prayer and witness on the truth: “God may grant repentance.” That is our only hope.

So let us follow Paul: “Brothers, my heart’s desire and prayer to God for them is that they may be saved” (Romans 10:1). And: “Faith comes from hearing, and hearing through the word of Christ” (Romans 10:17).

Now, although this looks, superficially, to be a complete answer – it isn’t. It’s a superficial answer. I appreciate the comments in the following points – 2-5 – but his comments on the first point are quite simply lacking, in a variety of respects. Compare Gill, starting at verse 1:

1 Timothy 2:1:

I exhort therefore, that first of all

The two principal parts of public worship, being the ministry of the word and prayer; and the apostle having insisted on the former, in the preceding chapter, in which he orders Timothy to charge some that they teach no other doctrine than that of the Gospel, gives an account of his own ministry, and call to it, and of the glorious Gospel of the blessed God, which was committed to his trust, and stirs up Timothy to the faithful and diligent discharge of his work and office; now proceeds to the latter, to prayer, and exhorts unto it; either Timothy in particular, for so read the Syriac, Arabic, and Ethiopic versions, “I exhort thee”, or “desire thee”; or else the church in general; unless it should rather be thought to be a charge to Timothy to exhort, and so Beza’s Claromontane copy reads, “exhort thou therefore”: but it is commonly considered as an exhortation of the apostle’s, which he was very urgent in: it was what lay much upon his mind, and he was greatly desirous that it should be attended unto; for so the words may be read, “I exhort first of all”, or before all things; of all things he had to say, this was the chief, or it was what he would have principally and chiefly done by others: for this does not so much regard the order of time, that prayer should be made early in the morning, in the first place, before anything else is done, and particularly before preaching, which seems to have been the custom of the primitive saints, ( Acts 4:31 ) but the pre-eminence and superior excellency of it; though the words may be rendered, “I exhort, that first, the supplications of all be made”: and so may regard public prayer, the prayer of the whole church, in distinction from private prayer, or the prayer of a single person; which is expressed by different words,

supplications, prayers, intercessions, and giving of thanks:

the first of these, “supplications”, signifies such petitions for things that are wanted by men, either by themselves or others; and that either for their bodies or souls, as food and raiment for the one, and discoveries of pardoning love, supplies of grace, spiritual peace, comfort for the other: and the second word, “prayers”, signifies good wishes and desires, directed and expressed to God for things that are in themselves to be wished for, and desired of God, either for ourselves or others: and the next word, “intercessions”, intends either complaints exhibited in prayer against others that have done injuries; or prayers put up for others, either for the averting of evil from them, or for the bestowing some good thing on them: and the last word, “thanksgivings”, with which requests should always be made known to God, designs that branch of prayer in which thanks are given to God for mercies received, whether temporal or spiritual: and these are to

be made for all men;

not only for all the saints, for all the churches of Christ, and, ministers of the Gospel; nor only for near relations and friends, according to the flesh; but for all the inhabitants of the country and city in which men dwell, the peace and prosperity of which are to be prayed for; yea, for enemies, and such as reproach, persecute, and despitefully use the saints, even for all sorts of men, Jews and Gentiles, rich and poor, high and low, bond and free, good men and bad men: for it cannot be understood of every individual that has been, is, or shall be in the world; millions of men are dead and gone, for whom prayer is not to be made; many in hell, to whom it would be of no service; and many in heaven, who stand in no need of it; nor is prayer to be made for such who have sinned the sin unto death, ( 1 John 5:16 ) besides, giving of thanks, as well as prayers, are to be made for all men; but certainly the meaning is not, that thanks should be given for wicked men, for persecutors, and particularly for a persecuting Nero, or for heretics, and false teachers, such as Hymenaeus and Alexander, whom the apostle had delivered to Satan. But the words must be understood of men of all sorts, of every rank and quality, as the following verse shows.

(Ver. 2)

For kings, and for all that are in authority

For supreme governors, as the emperor of Rome, and kings of particular nations; and for all sub-governors, or inferior magistrates, as procurators or governors of provinces, and proconsuls, and the like; all that were in high places, and acted under the authority of those that were supreme; these are particularly mentioned, the then governors, whether supreme or subordinate, who were avowed enemies, and violent persecutors of the saints; and it might be a scruple with some of them, whether they should pray for them, and therefore the apostle enjoins it; and this in opposition to the notions and practices of the Jews, who used to curse the Heathens, and pray for none but for themselves, and those of their own nation:

that we may lead a quiet and peaceable life, in all godliness and honesty;

which does not merely design the end of civil government by kings and magistrates, which is to preserve the peace and quiet of the commonwealth; to protect the persons and properties of men, that they may possess their own undisturbed; and to secure to them their civil and religious rights and liberties, that they may have the free use and exercise of religion, signified by “all godliness”; and to encourage morality and virtue, expressed by “honesty”; and so is an argument for prayer, taken from the advantage of civil government: nor does this clause only point out the duty of saints to live peaceably under the government they are, and not disturb it; to mind only their religious exercises among themselves, and behave honestly and morally among men, as they generally speaking are, the quiet in the land; but also expresses the thing to be prayed for; and the sense is, that since the hearts of kings are in the hands of the Lord, and he can turn them as he pleases, prayer should be made to him for them, that he would either convert them, and bring them to the knowledge of the truth, they now persecuted; or at least so dispose their hearts and minds, that they might stop the persecution, and so saints might live peaceably under them, enjoy their religious liberty, and be encouraged in their moral conversation. The Arabic version renders it, “that they may be preserved”: that is, kings, and all in authority. It is a saying of R. Hananiah, or Ananias, the sagan of the priests[1],

“pray for the peace or safety of the kingdom (one of their commentators on it adds[2], even of the nations of the world, which is remarkable, and agrees with the exhortation of the apostle); for if there was no fear of that, men would devour one another alive.”

(Ver. 3)

For this is good and acceptable in the sight of God our Saviour.

Not only to live peaceably and quietly under the government men are, since that is the ordination of God, and to live soberly, righteously, and godly, which his grace teaches; but to pray for all sorts of men, and for those who are set in the highest place of government, even though enemies and persecutors: this is good in itself, and in the sight of an omniscient God, who sees not as man seeth; and it is acceptable unto him through Jesus Christ, by whom every sacrifice of prayer or praise is so; for by God our Saviour is meant God the Father, who is the Saviour of all men, in a way of providence, and the Saviour of all the elect in a way of special grace;

(Ver. 4)

Who will have all men to be saved,…

The salvation which God wills that all men should enjoy, is not a mere possibility of salvation, or a mere putting them into a salvable state; or an offer of salvation to them; or a proposal of sufficient means of it to all in his word; but a real, certain, and actual salvation, which he has determined they shall have; and is sure from his own appointment, from the provision of Christ as a Saviour for them, from the covenant of grace, in which everything is secured necessary for it, and from the mission of Christ to effect it, and from its being effected by him: wherefore the will of God, that all men should be saved, is not a conditional will, or what depends on the will of man, or on anything to be performed by him, for then none might be saved; and if any should, it would be of him that willeth, contrary to the express words of Scripture; but it is an absolute and unconditional will respecting their salvation, and which infallibly secures it: nor is it such a will as is distinguishable into antecedent and consequent; with the former of which it is said, God wills the salvation of all men, as they are his creatures, and the work of his hands; and with the latter he wills, or not wills it, according to their future conduct and behaviour; but the will of God concerning man’s salvation is entirely one, invariable, unalterable, and unchangeable: nor is it merely his will of approbation or complacency, which expresses only what would be grateful and well pleasing, should it be, and which is not always fulfilled; but it is his ordaining, purposing, and determining will, which is never resisted, so as to be frustrated, but is always accomplished: the will of God, the sovereign and unfrustrable will of God, has the governing sway and influence in the salvation of men; it rises from it, and is according to it; and all who are saved God wills they should be saved; nor are any saved, but whom he wills they should be saved: hence by all men, whom God would have saved, cannot be meant every individual of mankind, since it is not his will that all men, in this large sense, should be saved, unless there are two contrary wills in God; for there are some who were before ordained by him unto condemnation, and are vessels of wrath fitted for destruction; and it is his will concerning some, that they should believe a lie, that they all might be damned; nor is it fact that all are saved, as they would be, if it was his will they should; for who hath resisted his will? but there is a world of ungodly men that will be condemned, and who will go into everlasting punishment: rather therefore all sorts of men, agreeably to the use of the phrase in 1Ti 2:1 are here intended, kings and peasants, rich and poor, bond and free, male and female, young and old, greater and lesser sinners; and therefore all are to be prayed for, even all sorts of men, because God will have all men, or all sorts of men, saved; and particularly the Gentiles may be designed, who are sometimes called the world, the whole world, and every creature; whom God would have saved, as well as the Jews, and therefore Heathens, and Heathen magistrates, were to be prayed for as well as Jewish ones. Moreover, the same persons God would have saved, he would have also

come to the knowledge of the truth:

of Christ, who is the truth, and to faith in him, and of all the truth of the Gospel, as it is in Jesus; not merely to a notional knowledge of it, which persons may arrive unto, and not be saved, but a spiritual and experimental knowledge of it; and all that are saved are brought to such a knowledge, which is owing to the sovereign will and good pleasure of God, who hides the knowledge of Gospel truths from the wise and prudent, and reveals them to babes: whence it appears, that it is not his will with respect to every individual of mankind; that they should thus come to the knowledge of the truth; for was it his will they should, he would, no doubt, give to every man the means of it, which he has not, nor does he; he suffered all nations to walk in their own ways, and overlooked their times of ignorance, and sent no message nor messenger to inform them of his will; he gave his word to Jacob, and his statutes unto Israel only; and the Gospel is now sent into one part of the world, and not another; and where it does come, it is hid to the most; many are given up to strong delusions to believe a lie, and few are savingly and experimentally acquainted with the truths of the Gospel; though all that are saved are brought to the knowledge of such truths as are necessary to salvation; for they are chosen to it through sanctification of the Spirit, and belief of the truth.

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The difference is stunning. The “quick” answer – the “put two verses together and see what you get” approach – just doesn’t work. It’s not sound, and it gets you into trouble – even if you’re John Piper. If you want to get the real answer, you have to really dig into theology proper – dig deeply into systematic and biblical theology. Otherwise, the “combination” you try to make just isn’t going to be sound. I’d also recommend to you Gill’s comments on 2 Tim. 2:25, as well. In the end, the whole difference between these two solutions is exegetical. Piper doesn’t give an exegesis of the text – Gill does. Dr. White gives an exegesis in his book, too – and comes out with the same conclusion as Gill. This should be instructive to us.

One further point to make. Job 23:13 says this: “But He is unique and who can turn Him? And what His soul desires, that He does.” God, of course, is the referent of this verse. vs. 3-12 in this same chapter all refer to God Himself. What does it say? God accomplishes all that He desires. The Hebrew word for “does” is עָשָׂה – the primary semantic domain of the term is “to do, fashion, accomplish, make” – and this is not the only place where this is said, of course. Isa 46:10 says ‘My purpose will be established, And I will accomplish all My good pleasure.’ The word for “good pleasure” is חֵפֶץ – delight, pleasure, with the further connotation of “desire”. Thus, it can be established that that which God desires, is that which is accomplished. It is no solution to assert that there is a “desire” which does not rise to the level of “volition” – as God is eternal, and thence is to be seen as eternally frustrated in His desire. This is no fitting view of God. While I appreciate the work that John Piper has done for the kingdom, and his faithfulness as a shepherd – he is simply wrong on this issue of God and desire.

  1. [1]Pirke Abot, c. 3. sect. 2.
  2. [2]Bartenora in Pirke Abot, c. 3. sect. 2.
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