Spurgeon vs. James White

I am basically done with the book Spurgeon vs. Hyper-Calvinism, as I only have the last part of Spurgeon's exegesis on 1 Timothy 2:3,4. The book is written by Iain Murray and I have found that if I merely started with this book it would have made more sense the fallacies that James White has been putting forth for some time. I am basically continuing something that I read from Kevin Williams in his post "Calvin disagrees with James White on John 3:16." This post could very well be Spurgeon, Iain Murray and T.J. Crawford disagree with James White on the desire of God, the well meant offer, John Gill and the exegesis on John 3:16, Matthew 23:37; 2 Peter 3:9; 1 Timothy 2:3,4 and any other verses on God's desire. But that would be a very long post heading. What is interesting is that what I, and others, have been saying is exactly what Spurgeon said of Gill in trying to explain his position on God's desire and love for the reprobate. Here is Spurgeon explaining some of Gill, whom Spurgeon and Murray both declare to be a Hyper-Calvinist (Gill is someone who White leans on and defends)

Very seldom does he allow himself to be run away with by imagination, except now and then when he tries to open up a parable, and finds a meaning in every circumstance and minute detail; or when he falls upon a text which is not congenial with his creed, and hacks and hews terribly to bring the word of God into a more systematic shape
Charles Spurgeon; Commenting and Commentaries, P. 9

Spurgeon basically says that instead of allowing Scripture to speak for what it says, Gill has to hack away at it so badly to fit into his creeds, that it makes no sense at all anymore. This is what we have seen when dealing with others as we try to look at John 3:16; Matthew 23:37; 2 Peter 3:9 and 1 Timothy 2:3,4. It is laughable, except they don't seem to get the joke.

T.J. Crawford (1812-1875), Professor of Divinity at the University of Edinburgh speaks of the desire of God in this way:

It may be alleged, however, that the invitations of the Gospel, besides being expressive of the undisputed fact that whosoever complies with them shall obtain the offered blessings, are also indicative of a desire on the part of God that all sinners to whom they are held out should comply with them; and how, it may be asked, can such a desire be sincere, if it be the purpose of God to confer only on some sinners that grace by which their compliance will be secured?

Now, without pretending that we are able to give a satisfactory answer to this question, we are not prepared to admit, what the question evidently assumes, that God can have no sincere desire with reference to the conduct of all His creatures, if it be His purpose to secure on the part of this desire. For how does the case stand in this respect with His commandments? These, no less than His invitations, are addressed to all. Both are alike to be considered as indications of what He desires and requires to be done by all. Nor are there wanting, with reference to His commandments, testimonies quite as significant as any which are to be found with reference to His invitations, of the earnestness and intensity of His desire that the course which they prescribe should be adopted by all who hear them. Take, for example, these tender expostulations: 'O that there were such a heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children forever!' 'Oh that my people had harkened unto me, and Israel had walked in my ways!' 'O that thou hadst hearkened to my commandments; then had thy peace been as a river, and thy righteousness as the waves of the sea!'

But while the commandments of God are thus indicative of what God desires, approves of, and delights in, as congenial to the goodness and holiness of His moral nature, they are certainly not declarative, at the same time, of what He has fixedly purposed or determined in His government of the universe to carry into effect. For if they were so, it is certain that they would be unfailingly and universally obeyed by all His creatures; whereas they are frequently violated, without any interference on His part to secure their observance. Doubtless it is an inscrutable mystery that things should thus be done under the government of the Almighty which are in the highest degree displeasing and offensive to Him. It is just the old mystery of the existence of moral evil, which no one has ever been able to explain.

It is clear through the reading of this book that Spurgeon, Murray and others believed that God has a true inner desire for the reprobate and that those who oppose this idea are those believing in a tenant of hyperism. Murray quotes many men in this respect and labors to make the point clear. What I also found interesting is that when Spurgeon continued to make the point of God's desire and duty faith that he was called an Arminian, or at least one with some sort of Arminian leanings. This is exactly what I find every time I bring up these points. That if I believe that God has a true desire for something that does not come to pass, then I am an Arminian. I would rather stand on the Scriptures with Spurgeon on this, than what was historically labeled as Hyper-Calvinism.

One last note, and we'll be done. When speaking on 1 Timothy 2:3,4 Spurgeon makes this comment:

What then? Shall we try to put another meaning into the text than that which is fairly bears? I trow not. You must, most of you, be acquainted with the general method in which our older Calvinistic friends (he is speaking of James Wells, Gill and other hyper-Calvinists) deal with this text. 'All men,' say they, - 'that is, some men': as if the Holy Ghost could not have said 'some men' if he had meant some men. 'All men,' they say; 'that is, some sorts of men': as if the Lord could not have said 'All sorts of men' if he had meant that. The Holy Ghost by the apostle has written 'all men,' and unquestionably he means all men. I know how to get rid of the force of the 'alls' according to that critical method which some time ago was very current, but I do not see how it can be applied here with due regard to truth...I never thought it to be any very great crime to be so inconsistent with myself, for who am I that I should everlastingly be consistent? But I do think it is a great crime to seem to be inconsistent with the word of God that I should want to lop away a bough or even a twig from so much as a single tree of the forest of Scripture. God forbid that I should cut or shape, even in the least degree, any divine expression. So runs the text, and so we must read it, 'God our Saviour; who will have all men to be saved, and to come unto the knowledge of the truth.'

Does not the text mean that it is the wish of God that men should be saved? The word 'wish' gives as much force to the original as it really requires, and the passage should run thus - 'whose wish it is that all men should be saved and come to the knowledge of the truth.' As it is my wish that it should be so, as it is your wish that it might be so, so it is God's wish that all men should be saved; for, assuredly, he is not less benevolent than we are.

Charles Spurgeon, MTP, vol. 26, pp. 49-52

It is undeniable what Spurgeon thought on the desire and love of God and also his thought that Gill was a Hyper-Calvinist. He would disagree with James White on this understanding and would also say, as I have said, if you do not believe in the fact that God desires the salvation of all men, including the reprobate, that is a tenant of Hyper-Calvinism. Not only this, but he would also exegete all the major passages of the love of God differently than James White and would say that White is hacking away the word of God to fit his creeds.

Again, I pray that James White would see his error in this and turn from it. I thank God that White believes in the preaching of the Gospel to the reprobate (and he does so mightily) and I also thank God that James White believes in duty-faith (which he also faithfully proclaims). I just pray that he could see the love that God has for all people and the true desire that He has for their salvation.