Re: Dr. Albert Barnes
Now, Acts 2:23 is a great example of what I am saying. In no way is foreknowledge being used to describe a personal relationship. It is saying that God foreknew EVENTS that would take place. Even Albert Barnes a Calvinist himself admits this;
As you see, foreknowledge (at least in Acts 2:23) has nothing to do with foreknowing someone in a personal intimate way as Calvinism constantly tries to redefine this word. Barnes agrees with my definition.
I am elated you were wise enough to seek the counsel of Albert Barnes.
Let us read word for word – not conveniently edited as you have presented his writing to us – what Albert Barnes has to say concerning the foreknowledge and salvation of specific persons chosen by God.
In the online publication of Romans 8:28-29 you will hear Dr. Barnes:
A) Differentiate between external and internal call (which you repudiate).
B) Declare the eternal purpose of God to save those He chose without any consideration of their willful consent (which you repudiate).
C) Define ‘Foreknow’ as referring to people (not just events) whom He purposed to save. They are the object of His foreknowledge, upon whom His eyes are fixed. The event of their salvation is certain and fixed.
D) Declare men are predestined unto salvation according to the purpose of His will, not man’s will (which you repudiate).
Verse 28
And we know - This verse introduces another source of consolation and support, drawn from the fact that all flyings are under the direction of an infinitely wise Being, who has purposed the salvation of the Christian, and who has so appointed all things that they shall contribute to it.
All things - All our afflictions and trials; all the persecutions and calamities to which we are exposed. Though they are numerous and long-continued yet they are among the means that are appointed for our welfare.
Work together for good - They shall cooperate; they shall mutually contribute to our good. They take off our affections from this world; they teach us the truth about our frail, transitory, and lying condition; they lead us to look to God for support, and to heaven for a final home; and they produce a subdued spirit. a humble temper, a patient, tender, and kind disposition. This has been the experience of all saints; and at the end of life they have been able to say it was good for them to be afflicted; Psalm 119:67Psalm 119:71; Jeremiah 31:18-19; Hebrews 12:11.
For good - For our real welfare; for the promotion of true piety, peace, and happiness in our hearts.
To them that love God - This is a characteristic of true piety. To them, afflictions are a blessing. To others, they often prove otherwise. On others they are sent as chastisements; and they produce complaining, instead of peace; rebellion, instead of submission; and anger, impatience, and hatred, instead of calmness, patience, and love. The Christian is made a better man by receiving afflictions as they should be received, and by desiring that they should accomplish the purpose for which they are sent; the sinner is made more hardened by resisting them, and refusing to submit to their obvious intention and design.
To them who are the called - Christians are often represented as called of God. The word κλητόςklētosis sometimes used to denote an external invitation, offer, or calling; Matthew 20:16; Matthew 22:14. But excepting in these places, it is used in the New Testament to denote those who had accepted the call, and were true Christians; Romans 1:6-7; 1 Corinthians 1:2, 1 Corinthians 1:24; Revelation 17:14. It is evidently used in this sense here - to denote those who were true Christians.
The connection as well as the usual meaning of the word, requires us thus to understand it. Christians are said to be called because God has invited them to be saved, and has sent into their heart such an influence as to make the call effectual to their salvation. In this way their salvation is to be traced entirely to God.
According to his purpose - The word here rendered “purpose” πρόθεσις prothesismeans properly a proposition, or a laying down anything in view of others; and is thus applied to the bread that was laid on the table of show-bread; Matthew 12:4; Mark 2:26; Luke 6:4.
Hence, it means, when applied to the mind, a plan or purpose of mind. It implies that God had a plan, purpose, or intention, in regard to all who became Christians. They are not saved by chance or hap-hazard. God does not convert people without design; and his designs are not new, but are eternal. What he does. he always meant to do. What it is right for him to do, it was right always to intend to do. What God always meant to do, is his purpose or plan. That he has such a purpose in regard to the salvation of his people, is often affirmed; Romans 9:11;Ephesians 1:11; Ephesians 3:11; 2 Timothy 1:9; Jeremiah 51:29.
This purpose of saving his people is,
(1)One over which a creature can have no control; it is according to the counsel of his own will; Ephesians 1:11.
(2)it is without any merit on the part of the sinner - a purpose to save him by grace; 2 Timothy 1:9. [i.e., not based on foreseen faith]
(3)it is eternal; Ephesians 3:11.
(4)it is such as should excite lively gratitude in all who have been inclined by the grace of God to accept the offers of eternal life. They owe it to the mere mercy of God, and they should acknowledge him as the fountain and source of all their hopes of heaven.
Verse 29
For whom he did foreknow - The word used here προέγνω proegnōhas been the subject of almost endless disputes in regard to its meaning in this place. The literal meaning of the word cannot be a matter of dispute. It denotes properly to “know beforehand;” to be acquainted with future events.
But whether it means here simply to know that certain persons would become Christians; or to ordain, and constitute them to be Christians, and to be saved, has been a subject of almost endless discussion.
Without entering at large into an investigation of the word, perhaps the following remarks may throw light on it.
(1) it does not here have reference to all the human family; for all are not, and have not, been conformed to the image of his Son. It has reference therefore only to those who would become Christians, and be saved.
(2) it implies “certain knowledge.” It was certainly foreseen, in some way, that they would believe, and be saved. There is nothing, therefore, in regard to them that is contingent, or subject to doubt in the divine Mind, since it was certainly foreknown.
(3) the event which was thus foreknown must have been, for some cause, certain and fixed; since an uncertain event could not be possibly foreknown. To talk of a foreknowing a contingent event, that is, of foreknowing an event as certain which may or may not exist, is an absurdity.
(4) in what way such an event became certain is not determined by the use of this word. But it must have been somehow in connection with a divine appointment or arrangement, since in no other way can it be conceived to be certain.
While the word used here, therefore, does not of necessity mean to decree, yet its use supposes that there was a purpose or plan; and the phrase is an explanation of what the apostle had just said, that it was “according to the purpose of God” that they were called. This passage does not affirm why, or how, or, “on what grounds” God foreknew that some of the human family would be saved. It simply affirms the fact; and the mode in which those who will believe were designated, must be determined from other sources. This passage simply teaches that he knew them; that his eye was fixed on them; that he regarded them as to be conformed to his Son; and that, thus knowing them, he designated them to eternal life. The Syriac renders it in accordance with this interpretation: “And from the beginning he knew them, and sealed them with the image of his Son,” etc. As, however, none would believe but by the influences of his Spirit, it follows that they were not foreknown on account of any faith which they would themselves exercise, or any goodworks which they would themselves perform, but according to the purpose or plan of God himself.
He also did predestinate - See the meaning of the original of this word explained in the notes atRomans 1:4; see also the Acts 4:28 note; and 1 Corinthians 2:7 note. In these places the word evidently means to determine, purpose, or decree beforehand; and it must have this meaning here. No other idea could be consistent with the proper meaning of the word, or be intelligible. It is clear also that it does not refer to external privileges, but to real conversion and piety; since that to which they were predestinated was not the external privilege of the gospel, but conformity to his Son, and salvation; see Romans 8:30. No passage could possibly teach in stronger language that it was God‘s purpose to save those who will be saved. Ephesians 1:5, “having predestinated us unto the adoption of children by Jesus Christ unto himself.” Ephesians 1:11, being predestinated according to the purpose of Him who worketh all things after the counsel of his own will.”
*sigh*
