Another example can be found in Hebrews 2:9.
But we see Jesus, who was made a little lower than the angels, for the suffering of death crowned with glory and honor, that He, by the grace of God, might taste death for everyone.
Christ tasted death for everyone (or for all , Greek - pontos). The immediate context is man (i.e. mankind, Hebrews 2:5-8) and "all things" (Hebrews 2:10). Yes, the elect are in the context also (Hebrews 2:10), but this does not take away the fact that "for everyone" is sandwiched between mankind and all things. Thus, everyone means everyone . Unless darkened by the Calvinist's lie, Hebrews 2:9 should remove all doubt.
In John 4:42 and 1 John 4:14 Scripture proclaims that Christ is the Savior of the world. Nothing in these texts dictates a limitation or restriction upon the term "world." Moreover, when considering "the light of the rest of Scripture," if there was any question as to what the "world" means in these texts, 1 Timothy 4:10 answers it.
For to this end we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, especially of those who believe.
It should be obvious, that "all men" includes unbelievers, because it says that Christ is the Savior of all men, especially of those who believe . Thus, Christ is the Savior of all men, believers and unbeliever as well. Christ is indeed literally the Savior of the world. But, some may say, "How is He the Savior of all? Not all will be saved!" The answer is simple. Just as He is Lord of all (Acts 10:36), so He is Savior of all (John 4:42; 1 John 4:14; 1 Timothy 4:10).
Calvinists David Steele and Curtis Thomas write,
One reason for the use of these expressions was to correct the false notion that salvation was for the Jews alone. Such phrases as "the world," "all men," "all nations," and "every creature" were used by the New Testament writers to emphatically correct this mistake. These expressions are intended to show that Christ died for all men without distinction (i.e. He died for Jews and Gentiles alike) but they are not intended to indicate that Christ died for all men without exception (i.e. He did not die for the purpose of saving each and every lost sinner). ( The Five Points Of Calvinism, Defined, Defended, Documented , p. 46, copyright 1963, Presbyterian and Reformed Publishing Co., Philadelphia, PA)
Steele and Thomas limit the scope of these words with a Jew and Gentile concern. The problem is, none of the texts we have seen thus far support this interpretation. In fact, when Scripture was concerned about a Jew and Gentile distinction, He would say so (e.g. Romans 1:16; 2:9-10; 3:29; 9:24; 11:11-13). Moreover, Steele and Thomas say that Christ "did not die for the purpose of saving each and every lost sinner." This is completely the opposite of the words of Jesus. In John 3:17 Christ said,
For God did not send His Son into the world to condemn the world, but that the world through Him might be saved. (See also John 6:51)
Someone might argue, "What! God sent His Son to save the world? To save everybody?" Yes, as Romans 11:32 says,
For God has committed them all to disobedience, that He might have mercy on all.
Here, Romans 11:32 is indeed in the context of Jew and Gentile, but this makes the statement no less potent. The reason God committed all, Jew and Gentile (in other words everybody ) to disobedience was that He might have mercy on all, Jew and Gentile (in other words everybody). 2 Corinthians 5:19 says,
that God was in Christ reconciling the world to Himself, not imputing their trespasses to them, . . .
The Lord was on a mercy mission when He came (Mark 2:17), and He was reconciling the world to Himself. Of course, many refused, on their part, to be reconciled to God (John 1:10-11), but nonetheless God's call and effort went out (Mark 1:15); and Christ took away the sins of the world (John 1:29; John 19:30).
Probably the hardest tenet for Calvinists to swallow is that Christ could actually pay the price for someone's sin, and yet that person could still end up in hell. The Calvinist Charles Spurgeon illustrates this well.
To think that my Savior died for men who were or are in hell, seems a supposition too horrible for me to entertain. To imagine for a moment that He was the Substitute, for all the sons of men, and that God, having first punished the Substitute, afterwards punished the sinners themselves, seems to conflict with all my ideas of Divine justice. That Christ should offer an atonement and satisfaction for the sins of all men, and that afterwards some of those very men should be punished for the sins for which Christ had already atoned, appears to me to be the most monstrous iniquity that could ever have been imputed to Saturn, to Janus, to the goddess of the Thugs, or to the most diabolical heathen deities. God forbid that we should ever think thus of Jehovah, the just and wise and good! ( C. H. Spurgeon's Autobiography , Vol. 1, p. 172, in "A Defense Of Calvinism," The Banner Of Truth Trust edition)
Spurgeon failed to take heed to Proverbs 3:5-6. Contrary to Spurgeon's harsh words against the only Lord God (Jude 4, 14-15), the Word teaches the very thing Spurgeon abhorred.
Yet if your brother is grieved because of your food, you are no longer walking in love. Do not destroy with your food the one for whom Christ died .(Romans 14:15)
Destroying in this context is destroying "the work of God" (Romans 14:20). Is this destruction unto perdition? Yes, note Paul's similar words in 1 Corinthians 8:10-13.
For if anyone sees you who have knowledge eating in an idol's temple, will not the conscience of him who is weak be emboldened to eat those things offered to idols? And because of your knowledge shall the weak brother perish, for whom Christ died? But when you thus sin against the brethren, and wound their weak conscience, you sin against Christ. Therefore, if food makes my brother stumble, I will never again eat meat, lest I make my brother stumble.
Paul is here concerned about a brother being caused to stumble unto perdition ("perish"), and this is a brother for whom Christ died. It should be obvious that Paul is speaking in truth and reality, not fantasy, and it is certain that he is concerned about perishing eternally; because Jesus said,
But whoever causes one of these little ones who believe in Me to stumble, it would be better for him if a millstone were hung around his neck, and he were thrown into the sea. If your hand causes you to sin, cut it off. It is better for you to enter into life maimed, rather than having two hands, to go to hell, into the fire that shall never be quenched - where "Their worm does not die, and the fire is not quenched." (Mark 9:42-44)
It is no wonder Paul said, "if food makes my brother stumble, I will never again eat meat!"
Note further Hebrews 6:6.
. . . if they fall away, to renew them again to repentance, since they crucify again for themselves the Son of God, and put Him to an open shame.
This text speaks of those who will certainly go to hell, yet they are those for whom Christ died. How do we know this? Christ was crucified once for them, and this text says, " they crucify again for themselves the Son of God ."
Hebrews 10:29 similarly says,
Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace?
For this person, there no longer remains a sacrifice for sins (Hebrews 10:26), which means there was a sacrifice for sins for them at one time. This former believer was sanctified "by the blood of the covenant." In other words, they were made holy by the death of Christ and His shed blood in the past, but now they are without hope (Hebrews 10:26-27). This certainly describes one for whom Christ died, but ends up in hell nonetheless.
2 Peter 2:1 is quite graphic.
But there were also false prophets among the people, even as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Lord who bought them, and bring on themselves swift destruction.
This speaks of false teachers who are doomed to eternal destruction (2 Peter 2:3, 9, 12, 14, 17) and it says here the Lord bought them. If 1 John 2:2 is true (and it is), we can know what He bought them with - His own blood. In fact, for those who want to play word games (2 Timothy 2:14), the term here "bought" is the Greek word agorasanta (from agorazo) and it is used in 1 Corinthians 6:20; 7:23; Revelation 5:9 and 14:3 (also in Matthew 13:44, 46; 15:46; 25:9; Luke 14:18; Revelation 3:18; 18:11; etc. it is used for literally "buy"). The Greek word for "Lord" is despotan and this is used elsewhere for the Lord God in Luke 2:29; Acts 4:24; 2 Timothy 2:21 Jude 4 and Revelation 6:10. Jesus is the Lord God, and thus 2 Peter 2:1 is speaking of Jesus, who paid the price for the sin of these false teachers.
Now, someone may ask, "How could this be? How could Christ pay for the sins of false teachers and for all mankind, and yet these false teachers and the majority of mankind still end up in hell?" Because, they did not access this grace by faith (Romans 5:2), but continued in unbelief. The grace of God has appeared to all men (Titus 2:11), but not all have faith (2 Thessalonians 3:2). The price for every man's sin has been paid, but only those who believe have access into this grace (Romans 5:2).
Finally, as we noted the erroneous gospel of Arminians (a faulty free will and conditional election), so the Calvinistic gospel is grossly in error. This is illustrated by John 3:16.
For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.
As it is, Calvinists reject these words. Instead of believing them as they stand, the Calvinistic gospel is,
For God so loved the elect (not the world) that He gave His only begotten Son, that the elect (not whoever) believes in Him should not perish but have everlasting life.
Truly, this is another gospel (Galatians 1:8-9).