Monthly Archives: April 2011

Dave Frampton

The Family of God: Galatians 3:26-29

Introduction

The well-known theologian J.I. Packer once said that the Biblical teaching of adoption into God’s family was the “Cinderella” of doctrines. We all know that fairy tale about the beautiful maid who was neglected, abused and despised. Yet Cinderella eventually married the prince of the land. In a similar way, the teaching of adoption is misused and forgotten. But when the wedding day of the Prince of Peace comes, this doctrine will shine in all its glory. However, this teaching is not only for the future. It is also about life now, and the Galatians and all who read it need to know it experientially.

First, we need a working definition of spiritual adoption into God’s family. Adoption is an act of God’s saving grace whereby he gives all believers in Jesus Christ since Pentecost the position, privileges, and responsibilities of adult sons in his family. The position of an adult son in God the Father’s family is a blessing of Christ’s new and better covenant and was unknown to believers prior to our Lord’s ascension. It is closely connected with the Holy Spirit’s living in the new covenant believer. The Galatians needed to know their superior position in Christ in his new covenant, since they were being tempted to turn back to life under the law covenant, being deceived about the position, privileges, and responsibilities of those who lived under it. Long ago I learned that doctrinal knowledge is not a cure all for the Christian. However much that is fuzzy, confused, inadequate, and messed up in the lives of Christ’s followers could be improved by a correct understanding of this Biblical teaching. We can only live what we know, and a failure to know the truth builds distortions and puts Christians on spiritual wild goose chases.

Exposition:

I.          The entry point into God’s blessings is faith in Jesus Christ. The apostle Paul has been presenting this truth throughout this book. He does so again. Why does he do this?

A.         All people do not receive spiritual blessings from God, although he loves and cares for all as his creatures (Ps 145:8-9, 15-16).

1.         People who reject Jesus Christ as Lord and Savior have a different father (cf. Jn 8:42-47).

2.         Those who receive Jesus Christ by believing in him become children of God (cf. Jn 1:10-13).

B.         The first point that Paul wants to establish firmly in the hearts of his readers is that the entry point is faith in Christ, instead of ethnic heritage, ritual observance, having parents who are believers, being a spiritual person, caring for others, or any other alternatives people like to invent.

1.         Those who believe in Christ Jesus are sons of God. (By the way, it will become clear later why Paul uses the term sons. He is not against women; in fact, Paul uses the expression “sons and daughters” in 2 Cor 6:18, as he quotes Is 43:6 with a different purpose.) Faith in Jesus Christ is the outcome of being born of God, or what is called regeneration (1 Jn 5:1). Regeneration gives the disposition or attitude of a son of God; adoption gives the position of an adult son of God.

2.         This blessing includes all who believe—“you are all sons of God”. Adult sonship is not the exclusive privilege of a few eminent saints but the common blessing of all who believe in Jesus.

Apply: We all need to get off of and stay off of the spiritual performance treadmill. Knowing what we all possess in Christ helps keep you off when you apply the truth to your identity. Who are you, believer in Jesus? You are an adult son of God through faith in Christ Jesus. The key is faith in Christ Jesus.

 

II.          Four spiritual blessings examined

A.         We are immersed into Christ (cf. Rm 6:3-4; 1 Cor 12:12-13)

1.         All believers are put into a real, vital, spiritual union with the risen and ascended Christ by the Holy Spirit. This is not something you can feel, but it does provide a foundation for your experience.

2.         The Spirit uses the term immersed to communicate that we are joined to Christ in the fullness of his redeeming work, since baptism or immersed means to be submerged, inundated, overwhelmed, totally surrounded by, or overcome. When you are baptized as a believer in water, you give witness to this baptism by the Spirit into Christ.

B.         We are clothed with Christ.

1.         “The expression conveys a striking suggestion of the closeness which exists between Christ and the believer” (Guthrie, my emphasis).

2.         Again, this is not something we feel, but is also lays the foundation for our spiritual experience (cf. Rm 13:14). Here is what you are in Christ; now, be what you are.

C.         We are sons of God.

1.         The connective word “for”, which sadly is not translated by the NIV, shows the sequence of thought. “We are no longer under the supervision of the law” (3:25), “for you are all sons of God…” (my emphasis). Regeneration presents our sonship in terms of receiving a new nature or disposition, in contrast to what we were by nature in Adam. Adoption presents our sonship in terms of receiving a new legal position in God’s family, in contrast to what believers were during the time of the old covenant.

2.         Believing people under the law covenant were certainly members of God’s family, but they were “under the supervision of the law” (3:25) or “subject to guardians and trustees” (4:2). They had a place in God’s family, but not freedom (5:1) in the family. They were like little children and not grownups. For this reason, their lives and worship were regulated by the types and shadows of the law (Heb 10:1). The Spirit dwelt among them but not in them. There was fading glory, but we have lasting, surpassing glory (2 Cor 3:9-11). They could see a cloud of glory above the temple. We are the temple of God and the Spirit resides in us. They experienced fear in the presence of the glory. We experience assurance in the glory of God.

3.         When a person believes in God’s Son, the risen Jesus Christ, he or she is in union with him, whose God is his Father (Jn 20:17) and therefore also our Father. The believer is then filled with joy and peace and the love of God that is poured out in our hearts by the Holy Spirit (Rm 5:5). The Spirit uses love, joy, and peace to form new, fresh desires in our hearts to love, please and serve the living God by the power of the Spirit.

Quote: “To such persons the restrictions of the Mosaic law are unnecessary, and its carnal ordinances altogether unsuited; and such is the state [position] into which every believer of the gospel is brought, and such is the character to which every believer of the gospel is formed” (Brown).

Illustration: When you are able to read well and enjoy reading, you no longer need an instructor to teach you and to prod you to read. You still read, but you read in joy, and the instructor has become unnecessary. (Compare Brown, p. 74)

4.         Our standing and privileges as sons depend on nothing but our union with Christ, which is formed by faith. The apostle Paul picks three areas to demonstrate this.

a.         It is not dependent on ethnic or what some wrongly call racial distinctions: “neither Jew nor Greek”.

b.         It is not dependent on social or economic considerations: “neither slave nor free”.

c.         It is not dependent on gender differences: “neither male nor female”.

Comment: It is obvious that all these distinctions still exist in the world and nature. Christianity does not obliterate such in the world. For example, males and females have different functions in the world, the family, and the church, even during this new covenant age (cf. 1 Tm 2; 1 Cor 14). But all believers share the same blessing of God—adult sonship.

Apply: We must constantly pursue and apply this unity of adult sonship. Every church needs to be remade practically in this teaching.

D.         We are heirs according to the promise.

1.         Here we find that believers are the true spiritual seed of Abraham. Since we are seed, we are the heirs of the promise made to him. We do not reach this position by the law covenant but by the fulfillment of the promise covenant in Jesus Christ.

2.         Being such, we are heirs of God’s promises. We have an inheritance of glory (Eph 1:14; Rm 8:17).

3.         Being such, we are to be a blessing to the world. This puts us on the fulfillment of our missional agenda.

Apply: Look at your life this way. I am an heir of God’s promises in Christ. How can I be a blessing to the people I interact with regularly? This week seek to be a blessing to five people you meet outside of your family and your fellowship of believers.

Share

Things Into Which Angels Long to Look – Todd Braye

The Definite & Particular Atonement of Christ
1 Peter 1: 10-12

Introduction
This is the first day of that week set aside to focus on the passion, or suffering, of Christ, I thought it fitting to address you concerning the atonement of Christ. The material will, as I have said, be familiar to you. But lest the things we assume become things we abandon and forget, we remind ourselves of that which is the fountainhead of hope. Hear then, the word of God as it reads in 1 Peter 1:10-12 (NASB95):

10 As to this salvation, the prophets who prophesied of the grace that would come to you made careful searches and inquiries, 11 seeking to know what person or time the Spirit of Christ within them was indicating as He predicted the sufferings of Christ and the glories to follow. 12 It was revealed to them that they were not serving themselves, but you, in these things which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent from heaven—things into which angels long to look. [1]

It has been said on more than one occasion that fools rush in where angels fear to tread. Though that may be the case, it is also the case that fools for Christ rush in where angels long to look. Such a place into which these celestial creatures desire to gaze is described in our text by the words ‘salvation [in verse 10],’ ‘grace [also in the 10th verse],’ ‘sufferings of Christ [verse 11],’ and ‘gospel [in the 12th verse].’ Upon a short but Biblical reflection upon these terms, it would be discovered that these words point towards & speak of the crux of Biblical Christianity, namely atonement. ‘Salvation’ points to, is founded upon, flows out of, and is secured by the atonement of Christ. ‘Grace,’ even sovereign grace, speaks of the unmerited, undeserving, saving favour by which the atonement of Christ is made. The ‘sufferings of Christ’ are essential to atonement.  And the gospel itself is the good news of atonement.  As that which effects the reconciliation of sinners to God, atonement is also that by which sinners are both justified & sanctified.  Furthermore, the people of God have always rejoiced in God with a joy inexpressible for His provision of atonement. Now, I need to preface what I am about to say by saying that the atonement of Christ is a ‘gi-normous’ doctrine. There is much to feed upon so much so that it will be impossible to treat the subject in its entirety in the time we have this morning. And so, what I simply hope to do, Lord willing, is to give you a broad outline of the doctrine and then spice it up with a question that addresses the heart of the one true gospel.

The Definition of Atonement

To answer first of all the question regarding to what atonement specifically refers is to embark upon a much needed if not much neglected quest.  If we were to look the word up in the Oxford Dictionary, we would find that atonement is “reparation (or the making of amends) for a wrong or injury.” While that is a helpful definition and even a good start, it is inadequate to describe the work of atonement accomplished by Christ. Biblically speaking, atonement is more than “making amends.” Biblically speaking, atonement is a sacrificial offering offered or a payment paid to bear the guilt of the people of God and thus avert, appease, turn away, placate or satisfy the wrath of God. To atone therefore is to bear guilt on account of sin and appease God.  Biblical atonement was always a priestly work. It was always for sins. It was always a necessary condition for pardon and forgiveness. There was always a cost involved. It always required the shedding of blood, i.e. death. And it was always God-ward; that is to say, the offering or payment was always to God.

The Old Testament sacrificial system, as bloody as it was, reveals much and illustrates much concerning the doctrine of atonement. Surely, it is the background against which we are to understand the work of Christ. For example, when, in Leviticus chapter 10, 16th verse Moses discovered that the priests, the sons of Aaron did not eat the sin offering according to God’s clear and precise instructions, he confronted the sons of Aaron in the 17th verse saying, with no small amount of displeasure, Why did you not eat the sin offering at the holy place? For it is most holy, and He gave it to you to bear away the guilt of the congregation, to make atonement for them before the Lord.” We may ask ourselves why Moses was so bent out of shape. That he was ought to alert us to the fact that eating the sin offering must have had great significance. Indeed it did. Listen to what John Gill writes on this verse. He says, “by eating the sin offering, or sin itself, as it is in the original text…they made the sins of the people, for whom the offering was, in some sense their own; and they bore them, and made … atonement for them…” Shoots us forward in our thinking, does it not? “He made Him who knew no sin to be sin for us that we might become the righteousness of God in Him.” Substitution is clear – the priest in place of the people just as Christ, our great high priest, took the place of His people [He made Him who knew no sin to be sin for us]. And the imputation, or transfer, of sins is equally clear – as Gill pointed out to us that ‘by eating the sin offering, or sin itself…they made the sins of the people, for whom the offering was, in some sense their own; and they bore them…’ Even so, by imputation the sins of all of Christ’s people were laid on Him so that He was reckoned as sin, bearing all the sins of His people as he hung upon a tree.

Furthermore, to illustrate that atonement not only bears the guilt of God’s people but also averts God’s wrath, we need only to open our Bibles to the 16th chapter of the book of Numbers {Go there with me]. Remember Korah? Korah was the guy who made a bunch of phone calls, gathered around himself some 250 men who evidently had clout in the congregation, and proceeded to lead a rebellion against the leadership, namely Moses & Aaron. What ensued was a double outpouring of God’s wrath, the first episode of which included the earth opening up and swallowing all who belonged to rebellious Korah. The second episode came the following day. After the congregation accused Moses & Aaron for causing the death of the Lord’s people on the previous day [when in fact such death was the result of the direct unleashing of divine anger], God once again, and not unlike the day before, showed up. Verse 43 of Numbers chapter 16: “Then Moses and Aaron came to the front of the tent of meeting, and the Lord spoke to Moses saying, ‘Get away from this congregation, that I may consume them instantly.’” Now, remember the occasion. The sin for which God was unleashing His righteous wrath was none other than rebelliousness against God-ordained leadership. But notice what that leadership does next in the 46th verse: “And Moses said to Aaron, ‘Take your censer and put in it fire from the altar, and lay incense on it, then bring it quickly to the congregation and make atonement for them, for wrath has gone forth from the Lord, the plague has begun. 47Then Aaron took it as Moses had spoken, and ran into the midst of the assembly, for behold, the plague had begun among the people. So he put on the incense and made atonement for the people. And he took his stand between the dead and the living, that the plague was checked.””

He who is even remotely familiar with the history of the Jews will be reminded at this point of another plague that was checked. When, by the providence of God, the people of God were held in the hand of Pharaoh, a series of plagues ended with the Lord ‘going out into the midst of Egypt’ so as to strike down all the first-born. But God made a distinction between Israel and Egypt, between His people and those who were not His people. And that distinction was made via the blood of an unblemished, slaughtered lamb applied to the doorposts of every Hebrew house. When the Lord then passed through to smite the Egyptians, he passed over His people on account of the blood of the sacrificial lamb. God’s wrath unleashed that very night was turned away, propitiated because the blood supplied by the lamb was applied to the people. Again, shoots us forward in our thinking, right?  “The next day [John the Baptist] saw Jesus coming to him, and said, “Behold, the Lamb of God who takes away the sin of the world.” “For all have sinned and fall short of the glory of God, being justified as a gift by His grace through the redemption that is in Christ Jesus; whom God displayed publicly as a propitiation in His blood.”

Atonement is an offering that bears guilt. Atonement is also an offering that turns away wrath [i.e. it propitiates – propitiation is a crucial, Biblical term that you must have in your vocabulary]. And atonement is also, in its essence, is at least one more thing. Atonement is a payment paid or a price spent. Atonement is a purchase. Or, another term that is used to refer to this purchase is ‘ransom,’ a redemption price. Three sets of verses make this clear: First set is Exodus 30:11 – 15. “The Lord also spoke to Moses, saying, “When you take a census of the sons of Israel to number them, then each one of them shall give a ransom for himself to the Lord, when you number them, that there be no plague among them when you number them…14Everyone who is numbered, from twenty years old and older, shall give the contribution to the Lord. The rich shall not pay more, and the poor shall not pay less than the half shekel, when you give the contribution to the Lord to make atonement for yourselves.”  Second verse: 2 Samuel 21:3-4. “Thus David said to the Gibeonites, ‘What should I do for you? And how can I make atonement that you may bless the inheritance of the Lord?’ Then the Gibeonites said to him, ‘We have no concern of silver or gold with Saul or his house…” Third and final set is 1 Peter 1:18 – 19. “knowing that you were not redeemed [or ransomed] with perishable things like silver or gold, but with precious blood, as of a lamb unblemished and spotless, the blood of Christ.”

The atonement of Christ as the sacrificial, substitutional, Lamb of God is then, the offering and payment of Christ Himself. It is Christ Himself that bears the guilt of sinners, propitiates the wrath of God against sin and sinners, and purchases both sinners and everything required for their salvation

The Definiteness of Atonement

But the $65,000,000.00 question is ‘For whom did Christ make atonement?’ Or, another way of phrasing the question is ‘For whom did Christ die?’ ‘On behalf of whom did Christ bear guilt, turn away and satisfy wrath, and purchase redemption from the penalty, power, and even presence of sin?’ Before you respond to what may seem to you to be a no-brainer, consider for a moment, that your answer will reveal whether or not you believe God actually and effectually saves all by Himself, or if he needs a little help. Your answer will also be telling of your estimation of the gospel and whether or not you embrace the gospel of the Holy Scriptures.

Listen to what J.I Packer has to say on the subject. In his introductory essay on John Owen’s The Death of Death in the Death of Christ, Packer writes:

“Without realizing it, we have during the past century bartered that gospel [i.e. the biblical gospel] for a substitute product which, though it looks similar enough in points of detail, is as a whole a decidedly different thing. Hence our troubles; for the substitute product does not answer the ends for which the authentic gospel has in past days proved itself so mighty. The new gospel conspicuously fails to produce deep reverence, deep repentance, deep humility, a spirit of worship, a concern for the church. Why? We would suggest that the reason lies in its own character and content. It fails to make men God-centered in their thoughts and God-fearing in their hearts because this is not primarily what it is trying to do. One way of stating the difference between it and the old gospel is to say that it is too exclusively concerned to be ‘helpful’ to man – to bring peace, comfort, happiness, satisfaction – and too little concerned to glorify God. The old gospel was ‘helpful’ too – more so, indeed, than the new- but (so to speak) incidentally, for its first concern was always to give glory to God. It was always and essentially and proclamation of divine sovereignty in mercy and judgment, a summons to bow down and worship the mighty Lord on whom man depends for all good, both in nature and in grace. Its centre of reference was unambiguously God. But in the new gospel the centre is man…Whereas the chief aim of the old was to teach men to worship God, the concern of the new seems limited to making them feel better. The subject of the old gospel was God and His ways with men; the subject of the new is man and the help God gives him…From this change of interest has sprung a change of content…”

In other words, what Packer seems to be saying, at least in part, is that in large part the professing church has replaced its eyeglasses. It has replaced the lenses of God-centeredness with man-centeredness as if the gospel was first and foremost about man. The gospel isn’t that. It isn’t about man. The gospel is about the splendour of God and the maximum display of the glory of God in all His sovereignty and holiness and righteousness and wisdom and wrath and justice and mercy and grace. And it’s about Christ in all His love for His Father and complete submission to His will even unto death. And it just so happens that in order to display these things, God had to decree a fall that He might display a ‘rising again.’ Which means that salvation and the gospel is a means to a further end; it is not the end in itself. God does not exist for our happiness. Neither does God exist for us; but we exist for Him. Flip that upside down, make man the center, and I would argue that a correct view of God becomes impossible and life will consequently be utterly joyless. All this to say that our answers to theological questions must be God-centred [and therefore joy producing] not man-centred [and therefore empty].

For whom then, did Christ make atonement?  Essentially, there are two answers, both of which contradict each other and diametrically oppose each other. One answer, simply put, is that Christ died and thus made atonement for all men without exception. In this view, the death of Christ makes possible the salvation of every man, woman, and child that has been or shall be born. Atonement is limited in this view; it is limited by the absence of faith. In other words, the effectiveness of Christ’s death hinges upon whether or not it is met by trust. In my observation, this view is the predominant view of evangelical churches, at least in this country and doubtlessly in the U.S. The other answer is that Christ died and thus made atonement for all men without distinction, but not without exception. In other words, Christ did not die for each and every man, woman, and child who ever lived, lives, or shall live. Christ died rather, only for those chosen in Him before the foundation of the world [before time began]. In this view, salvation isn’t possible for everyone. Salvation is, rather, purchased and made certain for the elect. Atonement is also limited in this view, not by a man’s faith, but rather by the design and intention of God.

Which position is the correct one? Before I draw your attention to three portions of Scripture, it is most beneficial for us to pause and reflect on the mission of Christ on earth. “It is a trustworthy statement: Christ Jesus came into the world to save sinners.” “And she will bear a Son; and you will call His name Jesus; for it is He who will save His people from their sins.” “When Jesus therefore had received the sour wine, He said, “It is finished!” [“Tetelestai” – ended, completed, executed, accomplished!] And He bowed His head, and gave up His spirit.”  That that for which Christ came into the world was accomplished is indisputable. Christ fully accomplished the atoning work of redemption. Therefore, every soul for whom Christ died will never see the fires of hell. Christ bore their guilt in full. Christ completely propitiated God’s wrath as their substitute which means that the wrath of God due them was spent on Christ. For them there is no hell to pay. And Christ was and is their complete redemption price, their ransom. There is nothing left whatsoever to pay. Christ purchased those for whom He died. And those whom He purchased shall never be snatched from His hand. Christ alone atones. Faith does not atone. Faith connects us to the atonement, but it does not atone. Now, think it through. If one soul for whom Christ died was ever cast into the lake of fire, Christ would have indeed failed in His mission. He did not save His people from their sins. In fact, if that were the case, Christ did not finish anything thereby making Himself a liar. The inerrancy, infallibility and authority of God’s Word would no longer hold any water – at which point I’d be looking for a new job, you’d be wasting your time, and a countless number died a fiery death for no good reason. This ought to leave a burning question: What about those who do end up in hell? Faith is not the determining and decisive factor in one’s eternal destiny, God is. Translation: The decisive factor concerning those who end up in hell is not because they believed not, but because, in the sovereign purpose of God, they were not chosen in Christ before time and therefore were not atoned for in time. Three texts and then three points of application (namely justice, joy, and evangelism):

1. First text – 1st Timothy 2: 3 – 6, our focus being the 6th verse. “This is good and acceptable in the sight of God our Saviour, who desires all men to be saved and to come to the knowledge of the truth. For there is one God and one mediator also between God and men, the man Jesus Christ, who gave Himself as a ransom for all.”  Question: In what sense are to understand that Christ “gave Himself as a ransom for all?” ‘All’ means all without distinction, not all without exception. In other words, the ‘all’ refers to all kinds of men, not each and every man. I get this from 1 Timothy 2: 2 where Paul equates all men with ‘kings and all who are in authority. Clearly, he does not mean each and every man, but only those in various positions of governance & rule. I get this also from the 7th verse of this chapter in which Paul says that he was appointed as a teacher to the Gentiles, or ‘nations.’ In other words, to all nations, not just the Jewish nation. I get this also from the broader context of scripture in which all does not always mean each and every. Case in point: Genesis chapter 6. Between the 13th and 17th verses of that chapter, God says that he will destroy all flesh. Verse 13: “Then God said to Noah, ‘The end of all flesh is before Me.’” A little later, same verse, same reference to all flesh, God says, “I am about to destroy them [i.e. all flesh] with the earth.” Verse 17: “I am bringing the flood of water upon the earth, to destroy all flesh in which is the breath of life, from under heaven; everything that is in the earth shall perish.” ALL flesh? Really? EVERYTHING? Really? If by ‘all flesh’ and ‘everything’ God meant ‘each and every,’ then why did Noah build an ark? Was Noah and his family, along with countless creatures, not rescued from the waters of judgment? Either God is a liar, or He simple means to say all flesh without distinction, not all flesh without exception. And here’s the clincher: Revelation 5, verse 9. “Worthy art thou to take the book, and to break its seals; for Thou wast slain [there’s the cross], and didst purchase for God with Thy blood [there’s ransom for atonement] men from [or out of] every tribe and tongue and people and nation.” Not each and every man from every tribe and tongue and nation, but simply men from every tribe and nation. In other words, Christ purchased certain men from the mass of humanity. In other words, when Paul says that Christ gave Himself as a ransom for all, he means that Christ purchased all men in the sense that He purchased certain men from all nations of men.

2. Second text – John 10: 11. There Jesus says, “I am the good shepherd; the good shepherd lays down His life for the sheep.”  He repeats Himself in verse 15 just in case we missed it the first time: “I lay down my life for the sheep.”  Who are these sheep? Upon an honest reading the entire 10th chapter of John, one would discover that the sheep are actually those unconditionally elected, irresistibly called, and sovereignly kept. They are those of whom sovereign grace enables to rise from their spiritual death, hear the voice of the Son of God, and the follow the Son of God in affectionate obedience. Does this sound like every man to you? This isn’t every man though it is to be seen among all men in the sense that Christ has laid down His life for men of every nation, both Jews and Gentiles. “I have other sheep which are not of this fold; I must bring them also…and they shall become one flock with one shepherd.” [cf. Eph. 2:11-21 for the best commentary on the two becoming one flock- aside].

3. Third text – Matthew 20:28. Jesus says, “The Son of Man did come to be served, but to serve, and to give His life a ransom [i.e. a purchase price] for many.” Again, ‘many,’ if language means anything, is not all in the sense of ‘each’ and ‘every.’ If it be that angels long to look into such things, the prophets are said to make careful search of such matters. The 11th verse of the 53rd chapter of Isaiah agrees with Christ. It says “My Servant [that is Christ] will justify the many and He will bear their iniquities [i.e. the iniquities of many].” The next verse says, “He Himself bore the sin of many.”

There are other Scriptures to which we could turn (take John 11:51 – 52 which records the prophecy of Caiaphas, for instance) but that would get tedious. Three quick points of application.

1. The first point concerns justice and probably answers an objection – How is it fair that Christ should die for a select few when compared to the billions of people who have ever lived? I don’t think that’s the right question. It’s not the right question because it makes a man-centred, un-Biblical assumption, namely that we deserve to be rescued from hell. Beloved, listen. No one deserves to be rescued from wrath. No one has any claim or entitlement to grace. God would be entirely just if each and every man who was or shall be born, save One, would be left to bear his own sin and feel the crushing, unspeakable, indescribable, unknowable, full brunt of divine displeasure on account of his countless sins. Because the modern church has lost a keen sense of the holiness of God, we treat Him lightly. We approach Him all too often as if it were a thing of no consequence. We rush into His presence as if we were a kid in a candy store. And we live before Him, coram Deo, as if sins and sinfulness were far less offensive to Him and far less sinful than they actually are. If God were to punish each and every human, save Christ, by unleashing His eternal, fiery anger upon them, God would be absolutely righteous and just in doing so. So, the question ought not be “Why did Christ not die for everybody?” Rather, the question ought to be “Why did Christ die for anybody?”

2. Joy – How does this doctrine produce joy?  Well, joy comes from a least two truths. First, joy flows from the knowledge that atonement is certain, not merely possible. Joy comes from knowing that the atonement of Christ is a complete atonement and that nothing is required from me to make it more complete. Joy comes from knowing that it is Christ who in fact made complete atonement for sin, my faith does not atone. Nor does anything I do, including turn from sin. And so if my faith be small or weak, or sin seem greater than grace on any particular day, or repentance weak, the fact of atonement changes not. Nothing sinners do undoes what Christ did on their behalf.

Second, joy comes from God’s justice. Since Christ fully and actually accomplished my atonement, and thus that divine wrath which is due me was completely satisfied by Christ, being spent of Him, then what have I to fear?  Since God is just, He does not require double payment for my sins. Christ paid my ransom in full. It is as Spurgeon writes: “God must change his nature before one soul, for whom Jesus was a substitute, can ever by any possibility suffer the lash of the law. Therefore, Jesus having taken the place of the believer– having rendered a full equivalent to divine wrath for all that his people ought to have suffered as the result of sin, the believer can shout with glorious triumph, “Who shall lay anything to the charge of God’s elect?” Not God, for he hath justified; not Christ, for he hath died, “yea rather hath risen again.” My hope lives not because I am not a sinner, but because I am a sinner for whom Christ died; my trust is not that I am holy, but that being unholy, he is my righteousness. My faith rests not upon what I am, or shall be, or feel, or know, but in what Christ is, in what he has done, and in what he is now doing for me. On the lion of justice the fair maid of hope rides like a queen” (Morning & Evening, September 25).

3. Third point of application concerns evangelism. Since Christ died for the elect only, how then shall we evangelize? In a word, we evangelize faithfully. That is, we do not tell everybody that God loves them and has a wonderful plan for their life. [God had a plan for Pharaoh, and it wasn’t wonderful, not to him.] But we do tell them that they must turn from their sins and trust in the Lord Jesus Christ. He has made an actual atonement for actual sinners, a definite redemption for definite sinners, and all who come to Him He will in no wise cast out.

Fools for Christ rush in where angels long to look and prophets have made careful search. So, I now exhort you, rush in. Be noble-minded and search the Scriptures for yourselves to see if these things are so. And as you do so by God’s grace, your affections for Christ will increase, your joy will become more and more inexpressible, you will be strengthened in your faith, and you will grow both in the grace and knowledge of our Lord Jesus Christ. Amen.

 


[1] New American Standard Bible : 1995 update. 1995 (1 Pe 1:10–12). LaHabra, CA: The Lockman Foundation.

 

Share