Why don't we pray together, and then we'll get started.
Our Father in Heaven, we come to you, Lord, on the basis of Christ and His wonderful love for us.
! Lord, we love you because you first loved us.
We pray, Lord, that in this time together we would glory in that great love.
With the great love, Christ made us alive.
We pray we would look into that great love and be encouraged that your love for us is unique and you know us intimately.
Father, we pray that you would be glorified in this time together.
In Jesus' name. Amen.
Well, we've been thinking and discussing in this class about the glorious topic of the doctrines of grace.
John has been our guide, and I'll be taking the next two weeks, and then John will conclude our journey three weeks from now, Lord willing.
And we have focused on the streams of mercy, the doctrines of grace.
But this morning we'll turn our attention to the very fountain of this grace.
We turn our attention to the atonement.
And the atonement has its origins not only in God's justice, but in the sovereign love of God.
A great love, Paul says in Ephesians 2, verse 4.
The source and proof of God's unwavering love toward you, brother and sister.
And my prayer in this class will just glory in His love together.
And so to get at the heart of the atonement, you can ask yourself this question.
Why was Jesus of Nazareth executed on a shameful Roman cross?
To ask that question is to begin to gaze at the atonement, to gaze at the heart of Christianity.
Paul would say this question is of first importance, that Christ died for our sins in accordance with the scriptures.
Why does Christ die for our sins?
In earlier weeks, we saw our calamitous condition.
Remember, we stand guilty before a good God, as those represented in Adam.
God is good, unimaginably so.
His holiness is good and pure.
His justice unflinchingly righteous.
God must punish sin.
And so the question the scripture asks isn't, how could a good God send us to hell?
The question is, how can He not, if He is good?
And because all that is true, we are in danger.
John 3, 36, the wrath of God remains on all who are outside of Christ.
Enter the atonement.
Christ died for our sins.
If you ask Paul what that meant, he would point you and I to the mercy seat.
The place in the temple, remember, where God ordained sacrifices that would graphically portray the truth of Hebrews 9, verse 22.
Without the shedding of blood, there is no forgiveness of sins.
Once a year on the Day of Atonement, the entire floor of the temple would be covered in blood.
And at the center of the scene stood the high priest.
Does anyone know what role the high priest played in the Day of Atonement?
Ivor?
He used to go into the inner court and the homily of bullies.
And he would sacrifice a goat.
Put the blood of the sacrifice on the goat and release the goat.
Yeah, so he would offer the sacrifice.
On behalf of the people.
Right.
Yes.
So he was a representative of Israel.
And that's an important detail that we'll return to at the end of our class.
Once a year, the sacrifice was presented at the mercy seat, as Ivor said, as a substitute by the high priest.
And God's wrath would be assuaged for his people.
What the Bible calls propitiation.
When you hear propitiation, think wrath remover or wrath absorber.
Year after year, God's people were reminded.
The appointed sacrifice would be the wrath remover, a mediator between a sinful humanity and a holy God.
In the fullness of time, God provided the once for all sacrifice.
Jesus, the wrath remover, the propitiator, the substitute, the God man, the lamb slain for sinners.
Hell was put into his cup and he drank it dry.
Every last drop.
He drank the cup the father gave him to drink.
And Jesus, as Peter writes, he himself bore our sins in his body on the tree.
So this is the atonement.
The work of God to deal with our sin, to purchase and procure the blessings for God's people.
And every Christian will give a hearty amen to this.
The issue we discussed this morning, however, is narrower.
Christians all agree on the necessity of the atonement.
Today we'll discuss its design.
Whom exactly did Christ intend to purchase with his blood?
Did he intend to purchase everyone or a specific people?
Was it the eternal design of God that the cross should redeem every human being?
Or was it his design to redeem God's chosen ones?
A multitude so vast that no one can possibly count them all.
Revelation 7.
The first view is called universal or general atonement.
That God intended to save all without exception.
So when Christ died on the cross, he died for every man, every woman, every child.
Past, present, future.
You can go to anyone on planet earth and say,
Christ bore the wrath that your sins deserve on the cross.
The second view is called definite atonement or particular redemption.
Christ, by his blood, purchased an eternal redemption for those whom his father chose to save,
and only those his father chose to save.
He died for a specific people.
And as you can see, I will suggest definite atonement is definitely the view that you ought to take.
But before we begin, let's remember that there are precious gospel companions that differ on this question.
And these companions are indwelt by the Holy Spirit, genuinely seeking these things out in the scripture.
And so no matter where we land, we land charitably.
Amen.
Christ has died for those of us who disagree with you on this question.
We can all agree on that.
Christ has died for our brothers and sisters who might disagree with us.
And I actually love George Whitefield and John Wesley's friendship.
These are two brothers who disagreed on these kinds of issues.
Whitefield once wrote to his friend Wesley.
He says this,
Amen to that.
One day we'll have perfect unity on this question.
Now, I trust that your heart is open and my heart is open to those who disagree.
But we will argue in this class that definite atonement is the scriptural approach.
And, you know, normally when people are talking about this question, you know, we resort to straw manning.
You know, we go for shock value rather than representing each other accurately.
You know, check out the world's biggest lie.
You know, gets clicks on the internet.
And who doesn't love the clicks?
Because of that, I'm sure we've all walked around with certain caricatures in our minds about the other side.
So hopefully this class will display some of that.
So we're going to ask three questions together.
Question number one, why might faithful Christians deny definite atonement?
Question number two, we'll do a brief cross-examination.
And then question number three, we'll consider Christ's special love secures the salvation of his people.
Why it's gloriously true.
Let's start with question number one.
So why might Christians deny definite atonement?
Let's look at the arguments for what we call universal or unlimited atonement.
That Christ died for all without exception.
Let me give you five reasons.
What is that?
It would be the universalists.
Some, not all.
I mean, we'll talk about that.
Yeah.
Not all who are, if you believe this truth, doesn't necessarily mean you're a universalist.
But let me give you five scriptural reasons why people would deny definite atonement.
And at first glance, this view seems fairly obvious.
And any contrary view, implausible.
First, doesn't scripture very straightforwardly teach that God loves the world and that Christ died for the world.
John the Baptist, heralding Jesus' arrival, says,
Behold, the Lamb of God who takes away the sin of the world.
Or take John 3.16, maybe the best known verse in the Bible.
For God so loved the world that he gave his only Son.
Isn't there a certain universality to these statements about God's love?
God loves the world.
Whosoever believes will not perish but have eternal life.
You know, the arguments that the word world mean only God's chosen ones seem pretty unconvincing.
And doesn't God love everyone in the entire world?
Roger Olson, a strong proponent of unlimited atonement, says to take any other view means you cannot avoid limiting the love of God.
Who wants to do that?
We certainly don't want to limit God's love.
Who wants to portray God as cold and narrow when his beating heart is one of mercy and love?
And normally when people talk about this, definite atonement sounds like a scarcity issue.
You go to the restaurant, you try to get a table, and the hostess says,
Well, let me see if your name is on the list.
Oh, nope, you can't come in.
God says, I know you want it, but there's not enough for you here.
That's certainly not right.
God overflows with grace for sinners that come to him.
Second, the argument goes we should never separate God's desires, his aspirations, with his actions.
1 Timothy 2.4, Paul writes,
God desires, quote, all people to be saved.
His aspiration, then, must not be separated from his action.
If he desires all, then we shouldn't limit his actions when he sends his son to die.
Third, doesn't there seem to be a difficulty in the free offer of the gospel if Christ did not die for everyone?
I mean, what good is an atonement that you can't be sure applies to you?
Is that sincere?
The thought is we should be able to say to everyone on planet Earth, Christ died for you.
Therefore, the atonement must be unlimited.
Fourth, Peter speaks of some who are even denying the master who bought them, bringing upon themselves swift destruction.
And Jude has a similar statement in that book.
This very much sounds like a universal intention that when Christ, when Jesus died,
he died to buy, to redeem every single person, sadly, even some who will be lost in the end.
And finally, and fifth, aren't there passages that plainly say Christ died for all people?
Take 1 John 2, verse 2.
He is of appreciation for our sins, the wrath remover, and not for ours only, but also for the sins of the whole world.
Paul writes to Timothy,
For there is one God, and there is one mediator between God and men, the man Christ Jesus,
who gave himself as a ransom for all.
Isn't that all we need?
I mean, this is the plain meaning of the passage, people claim.
One memorable slogan is,
All means all, and that's all it means.
So, the argument goes,
He must have died for all, without exception, for everyone who ever lived.
Now again, this seems fairly straightforward.
And anything opposing seems fairly implausible.
And friend, if these were the only scripture passages, I would agree with you.
Right?
The evidence has been presented, let's just cast the verdict.
But friend, let's pump the brakes.
One of my favorite genres of movies and books is a British murder mystery.
And I love it when everyone's ready to cast the verdict.
Right?
If Sherlock Holmes comes in and begins to notice clues that maybe were missed, that weren't noticed.
Maybe there's a dust print of a cup that's missing on the bedside table.
And when you're expecting noise, no one heard the dog bark at night.
All right, that was Agatha Christie, but you get my point.
So, if you're here and you are adamantly for that first view,
my goal isn't really to persuade you this morning,
but rather it's to maybe have you second guess the certainty of your position.
Proverbs 18, verse 17 says,
One who states his case first seems right until the other comes and cross-examines it.
So, question number two, let's do a brief cross-examination
of this first view of universal atonement.
Friend, is it possible that we are mistaken about the meaning of these passages?
Could it be that universal language doesn't mean a universal atonement?
For example, in 1 John 2, verse 2,
when it says he died for the entire world,
could it be that we interpret the entire world
as that he did not die for all without exception,
but all without distinction?
An ethnic universalism.
In John's immediate context,
could it mean that Jesus died for the world,
for Jews and Gentiles,
and Germans and Jamaicans
and Nigerians, Eskimos?
Not just for Gnostics in John's day,
but for all the nations?
He died for all kinds of people.
We might think this is the plain meaning of the passage,
but to say all without exception,
but that's not the way Augustine understood that verse.
And many Christians,
after Augustine,
in the medieval time,
to the Reformation,
to the modern day,
have understood that verse not to mean all without exception,
but all without distinction,
as referring to the church across all nations.
God's people scattered across every region.
You'll find a parallel verse in John 11,
verse 51 to 52,
same pattern of wording from the same author.
Caiaphas, speaking, says this,
he prophesied that Jesus would die for the nation,
and not for the nation only,
but also to gather into one the children of God
who are scattered abroad.
Maybe.
And we could easily spend the next hour
talking about the all passages.
And these are highly complex passages.
And, you know,
it tends to be a merry-go-round,
you know,
where each side is unpersuaded.
We go back and forth.
So we're going to move off of the all passages,
and let's continue our cross-examination.
And we're going to bring in two interlocutors,
conversation partners,
John Owen and Spurgeon.
Owen raises the issue.
If the atonement is universal,
and Jesus paid for everyone's sins,
I mean, Jesus says it is finished, right?
The work is complete.
That debt is paid in full.
Nothing more needs to be added.
If that is so,
wouldn't that bring salvation and forgiveness to everyone?
Owen writes,
If Jesus died for all men,
quote,
why then are not all freed from punishment of all their sins?
You will say,
because of their unbelief.
They will not believe.
But this unbelief,
is it sin or not?
If it be sin,
then Christ underwent the punishment due to it.
If this is so,
then why must unbelief
hinder them more than their other sins for which he died?
If he did not die for their unbelief,
then he did not die for all their sins.
So Owen is asking,
did Jesus die for only some of the sins of all people?
Well, no, surely not.
Well, I think the reply is this.
Yes, it's universal in extent,
but its application is limited.
You see,
Jesus has done his part.
Now you must do yours.
God intended to save all, yes,
but it was not efficient to save all.
The atonement is limited by individual choice to believe.
So Jesus died for all.
He opened the door,
but there's nothing that guarantees the salvation of anyone.
Enter Spurgeon,
the second interlocutor.
He writes,
they will say Christ died for all men.
Ask them what they mean by it.
Did Christ die so as to secure the salvation of all men?
They say,
no, no, no, certainly not.
We ask them the next question.
Did Christ die so as to secure the salvation of any man in particular?
They answer, no.
They're obliged to admit this if they are consistent.
No, they say,
no, Christ has died
that any man may be saved if,
and then they follow certain conditions of salvation.
We say then,
we will go back to the old statement,
Christ did not die
so as to,
beyond a doubt,
secure the salvation of anybody,
did he?
And he asks at the end,
now who is it that limits the death of Christ?
So you see what he's saying.
He's pointing that Jesus did not die to save actually,
but only to make you savable.
The ultimate distinguishing factor
is your spiritual impulse,
the impulse of the depraved sinner,
to be spiritually discerning
and to choose Christ.
Well done to you.
So I very intentionally avoided using the term
limited atonement
because it's a little misleading.
It's not that one view wants to limit the atonement
and the other doesn't.
No, in fact,
unless you're a universalist,
which is plainly unscriptural,
everyone believes in some kind of limitation.
To quote John Murray,
an old professor,
he says,
these limitations will either be related to God's power
or God's purpose.
Consider,
God declares he is all-powerful,
omnipotent.
God says,
I declare the end from the beginning
and from ancient times,
things not yet done,
saying,
my counsel shall stand
and I will accomplish all my purpose.
Isaiah 46,
verse 10.
But maybe God's power is limited.
I desire all to be saved.
And God says,
you know,
I tried my best.
My plans to save were frustrated.
I saved as many as I possibly could.
You know,
maybe God is like a Wizard of Oz.
You know,
you pull back the curtain
and he's really not as powerful as he claims to be.
You know,
hiding behind a curtain
using a booming voice to project power.
But the true power
comes from within Dorothy.
to tap her red slippers of faith three times.
Is that how the God of the Bible
is to be understood?
No, no,
a thousand times no.
No.
God's plans are never frustrated.
He accomplishes all his purpose.
The power lies in God's hands alone.
The Father's plan to save will never be defeated.
God has the divine prerogative in his own hands
to have mercy on whom he will have mercy,
as we've heard in previous weeks.
J.R. Packer,
in his short intro on John Owen's work on this subject,
which is a great essay,
you should read it.
He writes this,
One makes salvation depend on the work of God,
the other on a work of man.
One regards faith as part of God's gift of salvation,
the other as man's own contribution to salvation.
One gives all the glory of saving believers to God.
The other divides the praise between God,
who, so to speak,
built the machinery of salvation,
and man who, by believing it,
operated it.
Let's move to our third point.
Let's get into the scripture.
Christ's special love secures the salvation of his people.
Now, definite atonement doesn't deny
God's universal loving stance
and his yearning heart for the entire world.
It recognizes that God provides a savior
that is sufficient to save all.
He sends out his ambassadors to persuade,
to pray, and even to plead
that every human being come to accept
this all-sufficient savior.
We can say,
he will save everyone who comes to Christ by faith.
Everyone.
Everyone who calls on the name of the Lord
will be saved.
You know, for work,
I negotiate contracts as an attorney.
And toward the end of the day,
it feels like when I'm reading a document,
I have to get the magnifying glass out
because you always have to read the fine print.
You know, you'll find language like this.
You know, notwithstanding the foregoing,
the following exceptions apply.
There is no exception clause here.
There is no fine print.
Everyone, without exception,
who calls on Christ will be saved.
There's enough for everyone in the entire world.
And if human beings live on other planets,
it's enough for them too.
But definite atonement believes more than that.
It believes that Christ did not die
for a nameless blob of people.
And definite atonement recognizes
that this lover had a distinguishing love,
a special love toward a certain people.
God shows you and set his love on you.
And God's love for you,
brother and sister, is unique.
He has a care, a love,
a particular knowledge from eternity past.
And the success of this divine effort
was never in doubt.
There's a t-shirt that says,
Jesus loves you.
But then again,
Jesus loves everybody.
Maybe that's how we think about God's love for us.
You know, God loves me.
But then again, that's kind of his job, right?
God loves the world.
I'm part of the world,
so I guess God loves me too.
Doesn't he love everyone?
Nothing special about that.
Oh, friend, but this is like a husband
who seeks his beloved bride
who wandered away,
finds her deep in sin,
a prisoner of this world.
And it's not only that he secured
the opportunity for her release from prison,
but because of God's amazing love for her,
he reaches into the prison cell
and by grace grabs her out
into his everlasting arms.
And he will never let her go.
That love actually exists.
And that's why this is a beautiful doctrine.
It is a large jewel
in the crown of doctrines of grace.
That this love,
specific love,
had no beginning
and will have no end.
Paul can write,
before the stars were ever created,
before the planets were orbiting the sun,
God delighted and loved you.
Ephesians 1,
when he chose us in him
before the foundation of the world,
that we should be holy
and blameless before him.
In love,
he predestined us for adoptions as sons.
You see,
in eternity past,
his heart was wedded
to his bride in devotion.
And God distinguished her
and set her apart.
And for her sake,
secures her salvation.
So your very name
was written on his heart
as he goes to the cross.
The names of countless millions,
a countless multitude
from every tribe,
tongue,
and nation.
scripturally,
where do we see this?
Let me give you four reasons.
Four reasons.
Number one,
Christ's love
for a specific people.
In fact,
the scripture repeatedly
hits this note.
It emphasizes
that the atonement
had an aim.
There was a special design.
There was a relationship
between the mission of Christ
and that it was oriented
toward a certain people.
And while God has a general love
for all people,
and the gospel call
is freely preached
and offered to all,
he has a special,
saving,
covenantal love
for his own bride.
Consider some verses with me.
Matthew 1,
21,
Jesus will save
his people
from their sins.
John 15,
verse 13,
greater love
know no man than this.
Christ laid down
his life
for his friends.
The Son of Man
came to give
his life
as a ransom
for many.
Mark 10,
verse 45.
We can reach
further back.
Isaiah writes
to the Messiah
in chapter 53,
yet he bore
the sin of many
and makes intercession
for the transgressors.
John 10,
the shepherd
lays down
his life
in the place
of his sheep.
John 10,
verse 11,
I am the good shepherd.
The good shepherd
lays down his life
for the sheep.
Verse 15,
just as the Father
knows me
and I know the Father
and I lay down
my life for the sheep.
The shepherd dies
so his sheep
can live.
He loves them.
He cares for them
uniquely.
In that chapter,
Jesus says,
my sheep hear my voice
and I know them
and they follow me.
He knows them.
That's like
a covenantal language.
It's rich
with intimacy.
The way a husband
knows his bride.
The apple of his eye,
faithful to her forever.
Hosea 13
is a great example
of this knowledge,
this intimacy.
Verse 5,
but I am the Lord
your God
from the land of Egypt.
You know no God
but me
and besides me
there is no Savior.
It was I
who knew you
in the wilderness,
in the land of drought.
God knows his people
in an intimate,
loving way.
Galatians 4,
9 speaks of salvation
in this way.
But know that you
have come to know God
or rather to be known
by God.
Don't rob yourself
of this love,
beloved.
You are an object
of distinguishing love,
a unique love.
You love him
because he first loved you.
The Jews in John 10
didn't believe Jesus.
Speak plainly,
they say.
Tell us if you are the Christ.
Jesus' track record
up to this point
about his identity,
let's just say
it's been pretty solid.
But why do they not believe?
Verse 25,
Jesus answered them,
I told you
and you do not believe
the work that I do
in my Father's name
bear witness about me.
But you do not believe
because
you are not among my sheep.
And the logic is striking.
Did you hear that?
It's not that you don't believe
therefore you're not my sheep.
It's the opposite.
Because you are not my sheep
therefore you do not believe.
My sheep hear my voice.
I know them
and they follow me.
I was at the trampoline park
with my kids this week.
For those of you
who haven't been to a place like that,
it's chaotic.
There's a cacophony of noises.
It's loud.
It's crowded.
Kids are yelling and screaming.
They're running into each other.
The music is blasting in your ears.
When I was there,
I faintly heard a child cry.
And I immediately knew
that's my child.
I know my child.
I know them in a personal way.
It's the same way
for you,
brother and sister.
Jesus knows his sheep.
And he has other sheep
of this fold.
All the Father
has given him
will come to him.
Parents,
this is the difference
between the love
you have
for all the kids
in the nursery.
You love them.
You do good to them.
You care for them.
But there's a difference
between that
and the love you have
for your own child.
You hear the cacophony
of crying
and then you recognize
their voice in the crowd.
Husbands,
wives,
again,
this is the difference
between your love
for others.
You sincerely love them.
You do good to them.
But you love
your spouse
differently,
don't you?
Husbands,
you love your bride.
She's distinguished.
She's set apart.
And that love
is higher,
deeper,
wider
than your love
for others.
When Jesus' audience
heard him say,
the good shepherd
lays down his life
for the sheep,
no one in the audience
is asking,
you know,
I wonder,
does he mean
only his sheep
or all sheep?
It only makes sense
for him to speak
of specific sheep.
Now,
it is true
that logically speaking,
his only dying
for the sheep
doesn't automatically
mean he didn't die
for all the other sheep.
So I want to be careful
not to make
sweeping conclusions.
But I think
if you look at
the other scriptural witness,
it's pretty clear
he's talking about
his sheep only.
Doesn't he make that point
in the parable
of the lost sheep
of his intention?
The good shepherd
responds to one
missing sheep
by leaving the 99,
he goes out
until he finds
the missing sheep.
And when he finds
this missing sheep,
was it an invitation,
you know,
a mere possibility?
Sheep,
I invite you
to travel back
on your own legs.
No,
he doesn't do that.
He doesn't say,
I've done my part,
sheep,
now you do yours.
No,
the shepherd finds
the sheep,
he takes her,
lays her upon his shoulder,
and brings her home rejoicing.
Not one would be lost.
Of course,
one more passage
we must mention.
Ephesians 5,
25.
Christ loved the church
and gave himself up
for her.
The special love
where a loving bridegroom
gives himself
for his bride.
So,
you see,
while the scripture
speaks about Christ's death
for the entire world,
it also speaks of Christ's death
for a people.
And scripture
cannot contradict scripture.
And when rightly understood,
this opens a door
to an ocean of love
that you'll swim in
your whole life
into eternity.
You know,
we might get a small taste now,
but you cannot exhaust
the depth of it.
The greatness
and majesty
of this great love.
As if you're a small guppy
swimming in an ocean
of God's love,
you're never going to get
to the bottom of it.
There's always
more to discover.
Christ has a love
for you uniquely.
Second reason.
Salvation is secured.
The scripture tells us
that salvation
has been secured.
Christ says,
Even so,
it is not the will
of my Father
who is in heaven
that one of these
little ones should perish.
All that the Father
gives me
will come to me.
And whoever comes to me
I will never cast out.
John 6.
My sheep hear my voice.
I give them eternal life
and they will never perish.
And no one will snatch
you out of his hand.
No power of hell
can pluck you
from his hand.
That is a promise.
Christ will give an account
to his Father
for each one of his sheep
that the Father
had given him.
Not one of them
would be lost.
None of the language
in the New Testament
refers to something potential.
You know,
a mere possibility.
I think you and I
should have that same conviction
in our ministries.
whether it be at home
or at work
or in the church.
You know,
our confidence
is not in good marketing.
You know,
maximizing the psychological pressure
to get people
to make a decision
for Christ.
You know,
the music,
the lights,
try to get people
to make a decision,
walk the aisle,
embrace pragmatism.
We judge our ministry method
by the whether it produces
immediate decisions.
Show me the cash value
of decisions.
No,
none of that.
Like Jesus,
our confidence
is in the Father,
drawing his people.
And friend,
that fuels missions.
That's what empowered
evangelism for
a young man
who's known as
the father of modern missions,
William Carey.
It empowered
John Patton
in the South Sea Islands,
George Leal
in Jamaica,
the first African-American
missionary from America,
but maybe even the first
missionary at all
going from America,
George Leal.
Now,
Christ will have the prize
for which he died,
an inheritance of people
out of every nation,
tribe,
and nation,
and tongue.
When Jesus makes you
a fisher of men and women,
he doesn't send you out
with potentiality.
When we hold up
the gospel of grace,
there are fish
who will bite
the bait of the gospel.
His death and resurrection
guarantee it.
Not a mere possibility.
That was Paul's confidence.
God says,
I have many people
appointed in this city.
Go on preaching.
Go on teaching.
Every one of God's elect
and every dunghill
will be found.
Not one
will be lost.
And the apostles
learned from Jesus
how they were to understand
salvation is death
on the cross.
The apostles used images
to convey the reality
to us.
Jesus as a sacrifice,
a reconciliation,
a military victory,
and redemption.
And each image
conveys the reality
that salvation
is something
that was secured.
It accomplished
its ends.
Listen to Colossians 1,
verse 20.
Speaking of Jesus,
Paul writes this,
For through him
to reconcile
to himself
all things
whether on heaven
or on earth,
making peace
by the blood
of his cross.
How can we say
that God and sinners
are reconciled
if these reconciled
sinners
are then cast
into hell?
Is that a true
reconciliation?
What kind of redemption
would it be
if the hostages
aren't set free?
In fact,
Revelation 5,
verse 9,
Jesus redeemed
or ransomed
people for God
from every tribe,
tongue,
people,
and nation.
Christ secures
their salvation.
Ambrose of Milan,
one great teacher
who produced
another great teacher
in the church,
Augustine,
Ambrose wrote this,
Can he damn
you
whom he has
redeemed from death?
For whom he
offered himself?
Whose life
he knows
is the reward
of his own death?
The answer is,
no,
of course not.
He has died
for you.
You are an object
of special love,
a daughter,
a son of love,
a special love.
He will not
cast you away.
He did not die.
Not one drop
of his blood
was in vain.
Christ secures
the salvation
of his people.
Two more reasons.
Third,
assurance is grounded
in definite atonement.
It's grounded
in definite atonement.
And this is the
rock solid assurance
in Romans chapter 8.
It's not based
on a potential salvation,
but a definite one.
Verse 32,
He who did not
spare his own son,
but gave him up
for us all,
how will he not
also with him
graciously give us
all things?
If he died for us,
everything else
follows,
brothers and sisters.
He has done
greater things for us,
will he not do less?
If he gave us
the greatest thing,
his son,
he will give us
all things.
Will he give you
faith and repentance?
Of course,
those are a gift.
Perseverance?
Yes.
Nothing can separate us
from the love of God.
Will he condemn
those whom he died for?
No.
Who will bring any
charge against God's elect?
Will they be defeated?
No.
In all these things,
we are more than conquerors
through him who loved us.
This all flows
from the cross,
brothers and sisters.
If he has done
the greatest thing,
will he send someone
to tell you about it?
John Owen makes
this point.
What if God died
for everyone,
but doesn't bother
to send someone
to tell you about it?
Is it wise of God
to send Christ
to die for men
that they might be saved
and never cause
these men to hear
of any such thing?
What wise man
would pay a ransom
for the delivery
of those captives,
which he is sure
shall never come
to the knowledge
of such payment made?
And so never be better
for it.
Was this the mind
and will,
the design and purpose
of our merciful high priest?
I don't think so.
We have a merciful high priest,
one who never sleeps
nor slumbers.
He daily watches
over his people,
provides for them
with unfailing care.
Jesus is able
to save to the uttermost
who come unto God
by him
because he has ever lived
to make intercession
for them.
Christ's intercessory work,
he's interceding for us
because of the right hand
of God.
Let's turn to his last,
the last point,
his intercessory work.
And this is the strongest
argument, I think,
for this.
We could talk about
the previous ones I made,
but this one's
the strongest argument.
Referring to Jesus
as the high priest.
Recall we said
in the beginning
how Jesus,
as the high priest,
would be,
he would offer the sacrifice
and he would represent
the people.
And recall his
high priestly prayer
in John 17,
the longest recorded
prayer of Jesus
in the Bible.
right before God's wrath
comes crashing down,
his arrest,
his trial,
his crucifixion,
only hours away,
Jesus begins to pray.
And in his office
of priests,
he represents the people.
And Jesus in the
high priestly prayer
intercedes for the world,
right?
No.
Verse 9,
Jesus says,
I am not praying
for the world,
but for those
whom you have given me,
for they are yours.
And the focus
in verse 9
extends to his disciples.
He later extends that
to all who believe
through the witness
of the disciples
in verse 20.
So,
in his office
of high priest,
if Jesus had indeed
died for all,
why is he now
only interceding
for some?
Why is he not
praying for everyone
in the world?
Why pray only
for those
whom the Father
had given him?
John Bunyan,
the author
of Pilgrim's Progress,
one book I love.
How many thousands
are there
for whom Christ
doth not
so much
as open his mouth,
but leaves them
to the accusations
of Satan
and to Ahab's judgment
and Ahab's
because there is none
to plead their cause.
And why does he not
concern himself
with them?
It would seem
pretty odd
if he was going
to die for them,
not even to pray
for them
before he goes
to the cross.
But remember,
in the Old Testament,
in the office
of priests,
he would offer
the sacrifice
on behalf
of God's people,
not the Moabites,
not the Malachites,
but a particular
people for Israel.
And this same pattern
seems to apply
to the high priestly
prayer.
The Son
gives eternal life
to those
whom the Father
had given him.
The Father
had not given him
the world,
but only those
sheep whom the Father
had given to the Son.
Jesus continues,
for their sake,
his disciples,
those sheep,
I consecrate myself.
Jesus died
to accomplish
a definite,
full,
irreversible
atonement
for his people.
So, friend,
this is the depths
of Christ's love
for you.
Because we know
the meaning of his death,
we can know
the meaning
and the depths
of his great love
for us.
So,
my prayer
is that
you would know
that God
has had
an eternal love
for you.
It's eternal.
It had no beginning
and it will have
no end.
And for those
whom Christ loves,
he loves
until the very end.
Okay.
Well,
let's have a hearty
discussion
about this
topic.
Next week,
just so we're
put the path
markers out.
We're going
to talk about
assurance
and Christ's love
until the very end.
Richard.
I've heard
it said that
in this respect,
with respect
to a definite
atonement,
even John Calvin
wasn't a Calvinist.
He doesn't
reject a definite
atonement outright,
but he does
not affirm it
either.
Yeah,
certainly I don't
know specifically
his view.
And if he didn't,
I'm not going
based on a teacher.
I'm trying to stick
to what I believe
the Word of God
teaches.
Well,
from an Armenian.
Yeah.
I don't know
what Calvin
believed on that.
I didn't consult
Calvin when I was
preparing for this.
He's dead.
Jesus is alive.
Yeah.
Certainly Ambrose
and Augustine,
Aquinas,
many of the
Reformers
believe this,
but it would be
anachronistic
to say they
used the term
unlimited atonement
before the Reformation.
But I think
if you look
in the writings
of someone
like Augustine,
you'll see
the special love
that Christ
had for his people.
I'm sure
that didn't
escape Calvin's
notice.
Yeah.
I'll ask
just for
simplifying,
you mentioned
Whitfield
and
Wesley.
Who else
in the beginning
and which
who's in which
camp?
Oh,
yeah.
So John Whitfield
was firmly
in this camp
and John Wesley,
Wesleyanism
was in another camp.
Yeah.
Any thoughts,
questions?
Just that
when I
first learned
about this,
it was surprising
to me,
but
the
kind of
the conclusion
that it gave
me was
kind of
this security
in God's love
as well.
Not
that
Christ's love
is just
kind of
scattered
liberally
and all
be
gathered up
in heaven
whether or
not he
feels any
particular
kind of
way about
me,
right?
Like sometimes
I get this
idea of
being the
last in the
game.
Jesus is
there with
his arms
cross-line.
Yeah,
I guess you
can do it.
It's like,
no,
no.
It's like,
none of us
deserve this.
Yeah.
So the fact
that he chose
any of us
is
staggering.
And
that means
he was
intentional,
he purposed
it.
He said,
I choose
you.
And I'm
like,
why?
He's
like,
no reason.
I just
wanted to.
You know,
like,
there's
nothing you
can claim.
That's what
I ask
every day.
How could
you?
I'm just
so worthless.
He gives
me just the
opposite.
He gives
me the,
you know,
not,
but we'll get
to that next
week with
the assurance.
Yeah,
we'll talk
about that.
Yeah,
I think
you're right,
Josh,
that I think
Christians walk
around and
they think,
you know,
God,
yeah,
he loves me.
He's kind of
merely tolerating
me.
He hasn't
really delighted
me at all.
But I think
if you realize
that if God
knew the worst
about you
and died for
you specifically
on the cross,
of course he
loves you.
of course he's
going to give
you everything.
And I think
that's...
If his son's
record of
perfection has
been imputed
to me,
that's when
God looks at
me,
he sees
nothing but
delight.
He's delighted
because he
sees perfection.
He sees it.
That the son
gave him.
Yeah,
amen.
It's like...
Beth.
How do you
guide and
respond to
people who
hear this and
they kind of
produces survivor
guilt?
Can you
explain survivor
guilt?
That God
might choose
them and
grant them
saving faith
over someone
else when
there's no
reason.
Yeah,
that's a
great question.
It's certainly,
I think we
should follow the
Apostle Paul's
example in
Romans chapter
9 where he
is just broken
over the sin
of the unbelief
of Israel.
He's like,
I myself
wish myself
if I could
be accursed
if they
could come
in.
There should
be just a
brokenness
that everyone
comes to
know this
great love.
But I
never,
I don't
think that
the scripture
gives us
warrant to
ask the
question,
who are
God's chosen
ones when
we present
the gospel
to other
people?
people.
I think
Christ
holds out
his hands,
nail-scarred
hands and
said,
all who
come to
me,
I will
never
cast
out.
And so
that's the
message we
give to
people.
It's not,
am I part
of the chosen
ones?
Did he die
for me?
it's like,
if you
come to
me,
I will
never
cast you
out.
Yeah,
but if
you're dead
in your sins
and trespasses,
you can't
come to
him.
So he
has to
throw you
a lifeline.
And then
he pulls
you in.
But he
does all
the work.
He does.
Salvation
is from
the Lord.
Yeah,
I mean,
Paul says
we seek
to persuade,
right?
And we...
You don't
turn to
God.
No,
we pray,
like,
you know,
before,
every time I,
before I teach
or I preach,
every step
in the Trinity
and the
sanctuary,
I say to
myself,
I believe
in the Holy
Spirit.
I believe
in the Holy
Spirit.
I believe
in the Holy
Spirit.
Because I
know what
you're saying,
Raul,
like,
I could
speak and
make a lot
of noise,
but the Holy
Spirit's not
in operation
in this room.
Like,
all of it's
for nothing.
I cannot
raise people
from death
to life.
But I think
it just gives
us a warrant
to pray.
And,
you know,
certainly
there's,
you know,
the most
unlikely person
is God
delights to
save those
who are
alone in
the world.
So,
I think
rather than
feeling guilty,
just feeling
gratitude
would be
the right
response.
Okay.
Last questions?
All right,
well,
next week
we'll talk
about
Christ's
love for us
until the
end,
and then
John will
conclude our
journey the
week afterward.
All right,
friends,
go in peace.
do you
Thank you.
What I need is either the motivation and the time to...
Okay, just sit down.
They'll naturally drop.
Gravity will take care of it.
Okay.
So, if we have that...
Let's see if when we turn it over if that will drop to hold it to place.
No, there's something wrong with this.
Yeah, let's maybe not use this one.
Yeah.
Golly.
Yeah, let's see if we can get another one out of it.
And we should mark it too.
Yeah, look at that.
It's not all...
Yeah.
So...
So it's supposed to...
Be straight.
Okay.
So when we turn it over, that ought to drop.
There we go.
Yeah.
Oh.
Thank you for the lovely...
Good admin this year.
Great.
Thank you.
Great.
Thank you for the lovely...
Thank you for the admin this year.
Great.
Thank you.
Thank you for the lovely...
Thank you for the admin this year.
Great.
So, only two...
And this one goes for the door.
Yeah.
Okay.
Yeah.
Okay.
Thank you for the lovely...
Oh.
Thank you for the lovely...
Oh.
I'm an admin this year.
Great.
Thank you.
So, only two...
And this one goes for the door.
Yeah.
So this one's turned...
A little bothered.
No.
All we need is...
One more in the hallway.
Yeah.
But all we need is two...
Four and six.
All we need is six.
Yeah.
Thank you.
like advent calendar like toys have been the thing.
Yeah, and so we're enjoying.
We didn't start the puzzle.
Jeff has something for you guys.
Oh, and congratulations.
Not that we aren't a rude flavor here.
Congratulations.
Thank you.
Now, if we need to do a certain thing in my head.
I was very good.
I was actually thinking of a movie.
I was thinking of a movie when they got that text.
That's great for him.
That is great.
That's great to think.
It came to ruin.
Yes, we are happy.
And now it's time for me to learn my way around.
I've not learned my way around because I keep thinking,
there's so much to me.
Yeah.
I don't know.
So I used my GPS to get everywhere.
And now I think I need to learn.
It's time.
No, they're all up on that.
I was here.
I was there.
Well, when you can't.
Other places are not like this.
Or at least not to me.
Savannah is Savannah.
All of it is Savannah.
Yeah.
But Milford is Milford.
And if you need the thing in orange, you have to go to a home in that little town.
Or to Westport, whatever.
It just feels completely disconnected to me.
Yeah.
That's not what I'm used to do.
But like, just saying, we are looking up in the summers.
And they would want to go get ice cream.
And we would drive to the road to this ice cream place and have a lot of help.
We really had to get on the highway to go through.
To get ice cream.
And you get all ice cream here.
Yeah.
Wow.
But they don't.
That's just what you do.
It's just.
So, whatever.
Anyway.
You just have to do it.
Well, you have to learn your way around.
Here.
By learning how.
I'm not going to take a different thing.
This is how I want to get some of these.
These are the things.
I like to go through the ice cream.
I like.
Like, now that you're kind of like learning where you're going around, I'm going to say,
like, this is a bonus thing.
Did you guys go out to your team?
These are like, fine.
I always realized that when I'm family from out of town.
And I, one, I think.
Well, sorry guys.
We were out.
I got to go out there.
I'm like, I'm on the phone for this.
We could walk and eat food.
But if you come see us.
But that might go away.
Come on.