I didn't say anything about God's purpose.
No, you have not yet said anything about God's purpose—in part because you are evading the question. (Answer the question and you will have said something about it.) Since the Bible talks about God's purpose, we are curious, myself and some others, about what your take is.
Let's try it this way: The Bible says that no purpose of God's can be thwarted (Job 42:2). Do you accept this at face value? The answer is either yes or no (followed by an explanation, if needed).
And I can take my own medicine: My answer is unequivocal, "Yes. On my view, no purpose of God's can be thwarted."
[On a Reformed theology], is it possible that an elect will not be saved?
No.
If an elect cannot be lost, then the statement that [God does not wish any to perish] but that all should come to repentance is more than a little strange.
It is strange only to those who do not sufficiently comprehend Reformed theology (i.e., if you understand Reformed theology, this verse is not the least bit strange.)
You said that 2 Peter 3:9 "clearly implies that some could perish and that not all will come to repentance" (
here). Now, you were probably just handling the word of God in a sloppy manner because I think we both know that's not what it says. For everyone's sake, let's quote what the passage says: "The Lord ... does not wish for any to perish but for all to come to repentance."
And your argument is this: "If this verse is about the elect, then it's implying that the elect can be lost." My answer to you would be, "Sort of." What it's saying is that God has set a time for the fulfillment of his promise, a time which will allow for the full number of his elect to be saved. Any sooner, and a number of the elect would be lost (e.g., some will not have yet come to repentance; indeed, some will not have yet been born). Contrast this with Matthew 24:22, where Jesus said, "If those days had not been cut short, no one would survive, but for the sake of the elect those days will be shortened." Again, God is working in human history for the sake of his elect and their full number.
So, this is what 1 Peter 3:9 is saying (and it is not the least bit strange): The Lord does not wish for any [of his elect] to perish but for all [his elect] to come to repentance."
"If the elect cannot be lost," you said (
here), "then why would God ever say that he is not willing that any elect be lost?" Here is the linch pin required for your understanding of Reformed theology: "All who are regenerate are elect. Not all who are elect are regenerate." The Lord wants the full number of his elect to come to repentance, which happens only with those who are regenerated. In other words, it is entirely possible—and expected!—that
any number of his elect are not yet believers. In fact, any number of them are not yet born, for all we know. God chose them before the foundation of the world, but in order to realize their salvation they must first be born, and then be born again and come to repentance.
And he will not return until the full number of his elect have done so. "I shall lose none of all those the Father has given me."
[Re: 1 Peter 1:1-2] Foreknowledge is not predestination.
Calvinists know, being intimately familiar with the Golden Chain of Redemption (Romans 8:28-30), that foreknowledge is not predestination—"those whom he foreknew he also predestined"—the same way that predestination is not regeneration, or that justification is not glorification.
Foreknowledge is knowledge of what they were going to do.
The object of God's foreknowledge is persons, not facts. You need to understand the semantic range of the word knowledge. I am sure that you're familiar with the line, "Adam knew Eve his wife, and she conceived." Right away we're alerted to the idea that, in scripture, knowing is not impersonal. Jesus said, "I know my own and my own know me —just as the Father knows me and I know the Father" (John 10:14-15; cf. 2 Tim 2: 19). This is intimate knowledge of persons, not impersonal knowledge of facts. Contrast this with Matthew 7:23, where Jesus declares to the ungodly, "I never knew you." Obviously, he knew them in the sense of their thoughts, words, and deeds—facts about them—and yet he can say, "I never knew you."
When scripture speaks of God knowing someone, it's about him entering into personal relationship with that person. This knowing is intimate covenantal language. God says to Moses, "You have found favor in my sight, and I know you by name" (Exo 33:17). In Amos 3:2 we hear God say, "I have chosen you alone from all the clans of the earth." Here, his knowledge is explicitly described in covenantal terms, as the active choice of God to enter into a personal relationship with them. He set his love on them and chose them. This is a covenant relationship (as also indicated in the
Theological Dictionary of the Old Testament).
God's prognósis refers to God’s gracious, merciful, and solely sovereign choice to enter into personal relationship with a person. In the case of Christ, this is referred to his work in providing for salvation; he is "known" as the Redeemer. In reference to the elect, this is referred to God's action in bringing them into relationship with him. As Kittel's Theological Dictionary of the New Testament says, "In the New Testament, προγινώσκειν is referred to God. His foreknowledge, however, is an election or foreordination of his people ... or Christ" (I:715). The bare concept of simply having knowledge of future events has been seen to be inconsistent with the NT usage, and hence to be rejected.
– James R. White, "
Foreknowledge – Its New Testament Meaning,"
Alpha & Omega Ministries, October 2, 1989.