Chapter 9
Jesus
Gave His Life A Ransom for the Elect
The elect are Christ's peculiar portion as we have shown and what
he must do for their redemption will be shown later. But by giving "...his
life a ransom for many," and it is Jesus speaking, this was the price that
He had to pay to purchase the "many", the "elect". This was
to be His humiliation, His suffering as our Mediator from His incarnation to
His resurrection. All of this to be fully and completely expressed by these
words "...the blood of his cross,..." Col. 1:20. This encompasses all
the precious fruits of his death that are by His forgiveness of our sins and
our reconciliation with God. He paid the price that the elect might be saved
and this salvation He bought for them and them for it. For although Satan
through Adam's sin had gotten temporary possession of the elect, they are not
and can never be his for Christ is still the heir and, therefore, in the year
of Jubilee, they return to Him as the right of the Heir for they were given Him
by the Father. Such wonderful pictures are in the old Jewish laws, feasts and
celebrations.
What we want to investigate here is the body of Christ, i.e., the
Church that He is building and its concern in regard to redemption. In order to
investigate it properly we need to look at two other divine works which have
not only a universal aspect but also a particular one; they are creation and
providence.
First, let's look at creation. One God was the Creator of all
mankind. But all were not made for the same use and end. God had particular
scope in the making of some which was not common to the whole, yet the whole
was made for the sake of some. Just as in any house there are many vessels, the
Bible tells us, all provided by the master for the master's use, "some to
honour, and some to dishonour." So it is in the world. Some of His
creation He raised up to be monuments of His power and justice. Here is a verse where Moses is to deliver a message
from God to Pharaoh in Ex. 9:16, "And in very deed for this cause have I
raised thee up for to shew in thee my power:
and that my name may be declared throughout all the earth." And in
Jude 4, "For there are certain men crept in unawares who were before of
old ordained to this condemnation. Ungodly men, turning the grace of God into
lasciviousness, and denying the only Lord God, and our Lord Jesus Christ."
And in Rom. 9:22, these people are referred to as "vessels of wrath";
"What if God, willing to shew his wrath, and to make his power known,
endured with much longsuffering the vessels of wrath fitted to
destruction." But He also speaks of His "vessels of mercy" in
Romans 9:23, "And that he might make known the riches of his glory on the
vessels of mercy, which he had afore prepared unto glory." The Old
Testament also speaks of His special people, "Even every one that is
called by my name: for I have created him for my glory. I have formed him: yea,
I have made him." Isa. 43:7. And in verse 21 of that same chapter we have
these words, "This people have I formed for myself; they shall shew forth
my praise."
We see then that it is obvious from the Word that He has formed
some for condemnation and destruction as in the passage in Jude and Rom. 9:22.
And it is, also, obvious that He has formed some for His "glory" and
to show forth His praise as in the passages in Rom. 9:23 and the Isaiah -
vessels of wrath and vessels of mercy. (All the emphases in the above passages
are made by the author.)
Next we need to investigate and understand some things about
providence. Providence is extended to all mankind: God has power over all
mankind and governs them according to His plan and purpose. But when it comes
to His elect, "The people of his holiness," as we read in Isa. 63:18,
He rules over them with an entirely different kind of government. They are His
people and the sheep of His pasture, they are His elect and the people or His
kingdom. They are family. He is concerned with their concerns and His concern
here far exceeds His concern with those who are not of this group. Though they
live according to His plan and purpose still where benevolent Sovereignty is
concerned He has never ruled over them. God back to Isaiah 63 and let's read
all of verses 18 and 19, "The people of thy holiness have possessed it but
a little while: our adversaries have trodden down thy sanctuary. We are thine:
thou never barest rule over them; they were not called by thy name." All
concerns for the unsaved, those not of the elect, are made subservient to the
concerns for the elect.
In Eph. 1:22 and 23, we find that God the Father has appointed
Jesus Christ to be the Head of the churches, "And hath put all things
under his feet, and gave him to be head over all thing to the church. Which is
his body, the fullness of him and that filleth all in all."
In the same way that providence can be said to be general, so can
redemption be said to be general. Again, though we say general, even as
providence has its peculiarities so redemption has its own. It is general in 1)
respect to persons, and in 2) respect to things. These two things are true
separately, yet they are not true together. Redemption purchases some things
for all and all things for some. As it respects persons, it obtains a general
reprieve extended to all the descendants of Adam for the sin of the world was
so far expiated that the price was not immediately demanded. Adam had been told
that if he ate of the fruit of the Tree of the Knowledge of Good and Evil that
he would die. That penalty was not immediately exacted. It would have been had
not the Son of God interposed Himself. You may ask how did He interpose Himself
at the time of Adam's sin. His being slain from the foundation of the world was
the foundation of the world's standing and all the good things which the world
in general are partakers of. All the order and usefulness which still survives
among mankind and with all the remains of our primitive state was preserved or
rather restored by redemption. Christ is "...the true Light, which
lighteth every man that cometh into the world," John 1:9. This means that
any light that any of mankind receives he receives from Jesus Christ as a
Redeemer. This is told to us in Col. 1:17, "And he is before all things,
and by him all things consist." And here "all" is
"all". Thus far redemption was general as to persons and in this
sense, "For therefore we both labour and suffer reproach, because we trust
in the living God, who is the Saviour of all men, specially those that
believe," 1 Tim. 4:10. It is in this verse we learn about the general
aspect of redemption. He is the Saviour of all men as has been given above
because the death of Jesus was interposed when Adam sinned and the wages of
sin, which is death, was not immediately paid, but the last phrase of the 1
Timothy verse says that He is the Saviour especially, "...of those that
believe," that is, the elect.
But let us forget that all of this had a special significance for
His elect: it was for them that the world was made, for Isa. 6:13 tells us that
they are the substance of it, "But yet in it shall a tenth, and it shall
return, and shall be eaten: as a teil tree, and as in an oak, whose substance
is in them, when they cast their leaves: so the holy seed shall be the
substance there of." Were it not for the elect the world would have been
destroyed already, possibly at the time of Adam's sin. What the prophet Isaiah
spoke concerning Israel was true of the universe. When speaking of the elect as
the "salt of the earth" we understand it to mean that God has not
destroyed the world for as long as there is salt the earth can be preserved,
but when the salt is gone it can be a different story. Also, in Isa. 1:9 we
read, "Except the Lord of hosts had left unto us a very small remnant, we
should have been as Sodom, and we should have been like Gomorrah." If
there had not been believers, and it is a very small remnant of believers when
compared to the population of the world, then the world would have been
destroyed and if we take it as written then it would have been destroyed by fire.
So the redemption for the non-elect is simply that when sin came into the world
destruction was warded off but will come one day.
But temporary things, no matter how great or good, could not
purchase man's salvation. Man's works are of too short a duration and measure
insufficient to buy even one drop of the divine blood. There had to be, then,
some more glorious achievement, some nobler way to obtain the promise than the
short lived blessings of man's works. It was not enough to bring men into the
mere possibility of salvation. The life of Jesus, the Second Person of the
Trinity, was infinitely too precious to be given for men who could in the end
be lost. God would not give him for an uncertainty. It would have been an
unimportant thing for Christ and certainly not worthy of His sufferings to
raise up the fallen seed of Adam (not that seed that was the seed of the Holy
spirit and the woman) to such a degree of restoration but leave him in the
realm of the possibility of failure and damnation. This would give value to the
works of man and they have no intrinsic value in the price of salvation.
Salvation must be a happier state than that where a man feels that God has made
conditions where man can lose salvation once he has gained it. Man needs to be
made upright without a bias to evil, without being fettered by unbelief and all
manner of motives and that natural bent to revolt against God. For,
notwithstanding all those motives and means not the majority only, but all
mankind might have perished and gone to hell, which would in no wise have
answered God's end in creation, much less in redeeming it.
It was therefore necessary that redemption should have a farther
reach than to simply bring men into a mere savable state, and that could be no
less than a state of certain salvation. And so redemption was general as to
things, even all that pertains to life and godliness, and eternal life. This is
the redemption that we want to study, and this is the sense of our present
position and redemption thus qualified is peculiar to the elect and
particularly those in His churches. Election is the pattern by which redemption
is to be measured: "Then answered Jesus and said unto them, Verily,
verily, I say unto you, the Son can do nothing of himself but what he seeth the
Father do...", John 5:19.
To make redemption larger than election is to lay too large a
foundation which I am told by builders is a grave error in building, especially
when the strength is needed in the building that is to reach and carry its
members to heaven. We are, therefore, constrained to see to it that we do not
separate what God has joined, either by stretching it or straining the bounds
He has set. He set the bounds of the heavens and the seas and we cannot alter
those and we should not try to alter the bounds He has set where salvation is
concerned. The Jews believe that the promise of the Messiah was only to them
and that the promise excluded the Gentiles and now the religious world has
stretched that promise so that it now supposedly covers all of mankind, that it
is a universal promise.
The religious of today never stops to consider why the promise was
made to the woman's seed and not to Adam's seed. But Jesus Himself, who knew
the line of the promise and the end of His mission tells us in His Word, 1 John
5:1, "Whosoever believeth that Jesus is the Christ is born of God:" 1
John 5:1 and again in Rev. 22:17c "...and whosoever will, let him take the
water of life freely," and so seemingly opened the promise up to every
man, but the promise belongs strictly to the elect among the nations of the
world for what man among the spiritually dead can "believe" or
"take the water of life freely". To be able to do either of these two
things one must be quickened by the spirit, the Holy Spirit, given life and
this is accomplished by the Holy Spirit only on those who are the elect of God.
The promise belongs strictly to the elect among the nations of the
world who are described in the Word with such names as indicate a select few,
names such as "his seed", and who is He, He is the Seed of the woman.
Another name used is "the travail of his soul," who is "the
travail of his soul"? Those born again as a result of His death. The elect
called by the Holy Spirit at their predetermined day and time. These are the
people for whom He would "make his soul an offering for sin," Isa.
53:10 and 11: these He also called His "sheep" and Himself "the
good Shepherd", and it was for these that he said in John 10:15b,
"and lay down my life for the sheep." And so that He might not be misunderstood
and only speaking of the Jewish nation He adds in verse 16, "And other
sheep I have, which are not of this fold: them also I must bring, and they
shall hear my voice; and there shall be one fold and one shepherd."
We further know that the promise was not just for the Jews because
in speaking of His death, John in chapter 11 verse 52 wrote, concerning the
prophesy of the high priest in verses 49 and 50, this, "And not for that
nation only, but that also he should gather together in one the children of God
that were scattered abroad."
His elect, though they be scattered about all over the world, are
said in Eph. 2:13, to be made "...nigh by the blood of Christ."
Though the Gentiles were before afar off Jesus reconciled both the Jews and the
Gentiles, or the elect scattered among them both, "...that the elect of
both might be reconciled to God by the cross, having slain the enmity
thereby." He restores the remnant, the preserved of Israel, and this we
find recorded in Isa. 49:6, "And he said, It is a light thing that thou
shouldest be my servant to raise up the tribes of Jacob, and to restore the
preserved of Israel: I will also give thee for a light to the Gentiles, that
thou mayest be my salvation unto the end of the earth." This thought
further appears in Isa. 53:6, "All we like sheep have gone astray, we have
turned every one to his own way, and the Lord hath laid on him the iniquity of
us all." The elect are His sheep who have gone astray and it is their
iniquities that were laid on Him.
In verse 8 of Isaiah 53 we read: "He was taken from prison
and from judgment: and who shall declare his generation? for he was cut off out
of the land of the living: for the transgression of my people was he
stricken," (emphasis by the author). And please take particular notice
that what we have read did not indicate any ethnic group of mankind. In
speaking of Christ's death he did not indicate that He was stricken for the
transgression of the Jews or any particular party of men termed
"sheep", "the people of God," or His "children"
in distinction from others, but with respect to some peculiar interest He has
in those termed "my people." What that interest can be besides
election is not indicated anywhere in the passage. For there were sheep who
were not yet called, and so, not yet believers but still sheep and the elect of
God.
In Isa. 62:12 we find the terms "holy" and
"redeemed" applied to the same persons, "And they shall call
them, The holy people, The redeemed of the Lord:..." To be
"holy" is to be sacred, selected, and set apart for holy use by the
appointment of God, "By which we are sanctified through the offering of
the body of Jesus Christ once for all." Heb. 10:10. As being set aside for
the use by the Master let us look at 2 Tim. 2:21. Paul speaking of the vessels
of a great house, that some are to honor and some to dishonor says, "If a
man therefore purge himself from these, he shall be a vessel unto honour,
sanctified, and meet for the master's use, and prepared unto every good
work."
One thing we need to remember in particular is that many believers
have trouble with the idea of obedience, they do not really believe that they
can be obedient to the Word of God. They set themselves an excuse that they
"are only human" and humans make mistakes. But that is to think of
oneself in an extremely negative sense, we spend too much time trying to excuse
our lapses instead of trying to find the positive (I am not preaching the power
of positive thinking) of who we are. We are "holy" and
"redeemed", we are the "children of God", we are a
"child of the King", we are "strangers in a strange land"
and one can go on and on about who we are. We need to search the scriptures to
find out who we are and what is expected of us because of who we are. Look at 1
Peter 1:2, "Elect according to the foreknowledge of God the Father,
through sanctification of the Spirit unto obedience and sprinkling of the blood
of Jesus Christ:...". (Emphasis the author's.)
Being holy is special. To understand this we need only look at
those things in scripture that were termed "holy". In the Old
Testament we find that the tabernacle was holy, the Temple was holy, the
priests were holy as were the altars and then there was the "holy
place" and the "most holy place." These were people, places and
things that God had set aside and said that there were sacred, selected and set
apart for use by the decree of God.
In Luke 1:72, God's sending Christ is said to be "To perform
the mercy promised to our fathers, and to remember his holy covenant,"
which was first proclaimed in Eden to be made of the woman's seed, see Gen.
3:15, later renewed with Abraham in Gen. 12:3, and since that time it is known
as the promise to Abraham and his seed. Who are Abraham's seed? Not the world,
but those who believe, the elect for it
is only the elect that obtain faith from God as a gift. Look at Rom. 11:17,
"What then? Israel hath not obtained that which he seeketh for: but the
election hath obtained it, and the rest were blinded." Also, Gal. 3:29,
"And if ye be Christ's, then are ye Abraham's seed, and the heirs
according to the promise."
We also read that it was a "peculiar" people that Christ
"gave himself for". What about this peculiar people? Let us read what
Paul tells Titus concerning this in Titus 2:14, "Who gave himself for us,
that he might redeem us from all iniquity, and purify unto himself a peculiar
people, zealous of good works." This denotes some special proprietary
interest that God has in these people above all others and that this
proprietary interest is the reason He gives Himself for them.
And He professes to make good on His promise in Eden and to
Abraham in John 17:19, "And for their sakes I sanctify myself, that they
also might be sanctified through the truth." Twice in John 10 He says that
He gave Himself, His life, for the sheep, in John 10:11 and 15. We see from the
above passage that those who have received the gift of faith from God, the
saved, that they are the children or heirs of Abraham, and Paul in Romans 4 where
he speaks of Abraham being justified by faith and its being recorded for those
who believe we find that circumcision was a seal of His faith so that he could
become the "father of all them that believe, though they be not
circumcised," verse 11, but it goes on to make a statement that is both
inclusive and exclusive, "that righteousness might is imputed unto them
also." This imputation of righteousness is to those who have believed,
"Abraham's seed, and the heirs according to the promise."
Who is excluded? Those who have not believed God and so have
nothing that is "counted unto them for righteousness," those who
think that God only "imputeth righteousness" to man because of works
(see Rom. 4:3 and 6). Just as exclusive is John 3:36, "He that believeth
on the Son hath everlasting life: and he that believeth not the Son shall not
see life; but the wrath of God abideth on him." Here the world is divided
up between the believers, "Abraham's seed," who will have everlasting
life which is the same thing as salvation. There are the unbelievers who
"shall not see life, "shall not be saved and are to suffer the wrath
of God, condemnation, hell.
It also appears in Acts 20:28c, "...to feed the church of
God, which he hath purchased with his own blood." Certainly we all
recognize that the world and the church are different and distinct. The church
(and I use the singular here because the verse does) is like a garden enclosed
from the common fields around it. That the church consists of elect persons has
been discussed previously and here we see it was His church that He died for.
We can see this also in Eph. 5:25, "Husbands love your wives, even as
Christ also loved the church, and gave himself for it." Here where Paul is
inspired to speak of the love husbands are to have for their wives he shows
that as the husband's love to his wife is a love that is different than that
which he bears to other women, so is Christ's love to His church. His death
defined His love. This is also emphasized in Rev. 5:9 where the elders sing a
new song to the Lamb, because, "...thou hast redeemed us to God by thy
blood..." and among the reasons they can sing this is that they were
chosen of old and because their names were written in the book of life from the
foundation of the world.
Of these elders we read "...thou... hast redeemed us to God
by the thy blood out of every kindred, and tongue, and people, and
nation." This rationally implies that the bulk of those people and nations
were not redeemed with them. We also read that a certain number are said to be
redeemed "...from the earth." In the next verse it says that there
are those who "...were redeemed from among men..." Rev. 14:3 and 4.
If we have some from among others then it follows that those others were
exempted, not redeemed.
There is one interesting thing that should be noted about these
elders who are about the throne. They are in heaven now and are above the
possibilities of misconception and prejudiced opinion and we should be able to
accept their testimony without question.
I believe that if you will seriously look at what has been
presented above you will have to come to the same conclusion that I have and
that is that it is an undeniable fact that just as a certain number were
elected unto salvation so, also, a certain number, and those the very same
persons, were redeemed "to God by his blood."
Let's look at what I called the ground and truth of these
assertions, First, the Levitical sacrifices, those sacrifices that were offered
for the house of Israel. No other nation except Israel was included in these
offerings. These offerings were a type of spiritual election and so it follows
that the sacrifice of Christ, typified by theirs, was also peculiar to the
Jews, or spiritual Jews. For the Word tells us that he only is reckoned a Jew
that is such inwardly in the spirit, Rom. 2:29, "But he is a Jew, which is
one inwardly; and circumcision is that of the heart, in the spirit, and not in
the letter, whose praise is not of men, but of God." So when Aaron made
atonement for his household, the household for whom he was priest, namely
Israel, he made the sacrifice wearing his breast-plate on which were the names
of the twelve tribes of Israel. This was typical of our great High Priest's
bearing the names and sustaining the person of those for whom He offered
Himself on the cross. Of all the legal shadows in the Bible, Christ and the
church of the Firstborn are the body and substance.
Secondly, the right of redemption among the Jews, which was a type
of what was to come, was founded on a family relationship and so I can infer
that relationship, if taken spiritually, was both the ground and limit of
Christ's office as Redeemer. Remember the teaching of the Book of Ruth
concerning the kinsman/redeemer, it had to be a kinsman who redeemed the family
of a Jew and bought back their inheritance for them. Consider Paul's discourse
in Hebrews 2, for it seems to point at this relationship for he says to the
Hebrew Christians concerning all the saved that they are brethren, sons, and
children whom Christ should deliver from bondage, make reconciliation for their
sins and bring them to glory.
How did they come to be God's children and brethren to Christ
above all others? It was by predestination that they were entitled to
redemption as we find evident in Eph. 1:5 and 7, "Having predestinated us
unto the adoption of children by Jesus Christ to himself, according to the good
pleasure of his will,..." and "In whom we have redemption through his
blood, the forgiveness of sins, according to the riches of his grace." We
should also note that by the law of redemption a stranger, one that was not of
the family might not be redeemed but one that was, though not yet redeemed must
yet go free in the year of the jubilee as seen in Lev. 25:46, 48-54, which
shows the peculiar respect the Lord has for His peculiar people. In other
words. God preserves His people even when they are in their sins looking
forward to their appointed day of salvation. They are elected unto salvation
and a day set; until that day the Lord preserves them though they are in their
sins.
Thirdly, the saving benefits of redemption does not apply to any
but the elect. Those things that are in some places ascribed to redemption as a
special fruit and consequence is elsewhere ascribed to election, and election
is the root of all. Redemption is the fruit of electing love Peter tells us in
1 Pet. 1:2, "Elect according to the foreknowledge of God the Father,
through sanctification of the Spirit, unto obedience and sprinkling of the
blood of Jesus Christ: grace unto you, and peace, be multiplied." (The
emphasis in this quotation has been place there by the author.) The elect are
also said to be "Blessed be the God and Father of our Lord Jesus Christ,
who hath blessed us with all spiritual blessings in heavenly places in Christ:
According as he hath chosen us in him before the foundation of the world, that
we should be holy and without blame in him in love." (Again the emphasis
is the author's.) So, if all the spiritual blessings are dispensed according to
the law of election then all the saving benefits of redemption, which are the
same as those of election, must be dispensed by the same rule and so then to
the same persons only.
In the fourth place, the price of redemption was of such precious
and matchless value that it could not be parted with except there was a
certainty of the end for which it was to be paid. No purchase price without
perfect knowledge of the possession to be purchased. Now, the end of redemption
was the salvation of men, below which there could not be an end worthy of the
death of Christ. And nothing could make it secure or certain except election.
The elect of God have always obtained and always shall for this is the rule set
forth in Rom. 11:7, "What then? Israel hath not obtained that which he
seeketh for, but the election hath obtained it, and the rest were
blinded...." meaning that they are left to their own voluntary
misunderstanding and being left alone they do not and they can not believe. And
Christ knowing from the beginning who they were that believed not but would
most certainly reject Him for what reason should He make His soul an offering
for them? Why for the ungodly whose spirits have been imprisoned from before
the foundation of the world.
Whom the Lord intends to save He appoints an atonement for them.
Num. 16:46, "And Moses said unto Aaron, Take a censer, and put fire
therein from off the altar, and put on incense, and go quickly unto the
congregation, and make an atonement for them: for there is wrath gone out from
the Lord; the plague is begun." And then verse 47, "And Aaron took as
Moses commanded, and ran into the midst of the congregation; and behold me
plague was begun among the people; and he put on incense, and made an atonement
for the people." But for those He intends to destroy, which is always done
justly, He will not accept an offering, Judges 13:23, here speaking of the
angel that came to the parents of Samson before his birth, "But his wife
said unto him, If the Lord were pleased to kill us, he would not have received
a burnt offering and a meat offering at our hands, neither would he have shewed
us all these things, nor would as at this time have told us such things as
these." the Lord had showed them that He accepted their offering by
sending fire from heaven to burn it.
The Lord appoints an atonement for such as He receives and those
are His elect. For the others there is no atonement. Even as the elect were
appointed before the foundation of the world and atonement made so were the
rest left alone and for them there was no atonement made and so they must die
by the law for their sins.
Fifthly, I confine redemption to elect persons because
intercession, which is of equal latitude with redemption, is limited to them,
exclusive of others. The priests under the Old Testament law were to pray for
those whose sacrifice they offered and that they did was a pattern or type of
our Savior's priestly office. For He makes sacrifice and intercedes or prays
only for those for whom He made the sacrifice. He is the advocate for those
whose sins He died for, 1 John 2:1, "My little children, these things
write I unto you, that ye sin not. And if any man sin, we have an advocate with
the Father, Jesus Christ the righteous." He is the advocate for those for
whose sins He is the propitiation. It is for these, and these only, whom He
intercedes.
It is for the sake of those for whom He died that he sanctified
Himself and it was for them that He made solemn prayer in John 17. He prayed
for them just as He was preparing to make His sacrifice for them. He also shuts
out the world from having any part in it when He says, "For I have given
unto them the words which thou gavest me; and they have received them, and have
known surely that I came out from thee, and they have believed that thou didst
send me. I pray for them: I pray not for the world, but for them which thou
hast given me; for they are thine." John 17:8 and 9. And note, that as I
have highlighted, He states directly the foundation reason why He could pray
for these, "For they are thine." These that He prayed for were the
Father's by election for in all other respects "...the earth is the
Lord's, and the fullness thereof; the world, and they that dwell therein."
All of creation belongs to the Creator, God, but some are His in particular,
His chosen, His elect.
Another thought for particular redemption is founded on the merit
of Christ's death, together with its efficacy. He was not cut off for Himself,
Dan. 9:26, "And after three-score and two weeks shall Messiah be cut off,
but not for himself:..." But He would be cut off for those for whom He
undertook His work. It was to procure for them the right to those glorious
privileges which election ordained should be theirs.
Also, one can argue that the doctrine of special and particular
redemption is further confirmed by those perilous consequences which attend the
doctrine of general redemption, as it is so commonly called. General redemption
seems to reflect on the wisdom of God in that He contrived man's salvation in
such a way that He could and would be frustrated in trying to bring it into
fruition. And so, this plan of God's fails to convince the world that the
crucified Christ is really the wisdom of God.
General redemption also seems to tax God with injustice for not
forgiving those whose sins are answered for by their own Surety. Or else, that
the sufferings of Christ was just not enough to gain them the Surety they
needed and they must needs add to it.
It, also, insinuates a deficiency of power, or a want of goodwill,
to prosecute His design to perfection. And above all it makes men boasters,
suspending the virtue and success of all Christ has done for them upon
something to be done by themselves, where He is not the one doing it. That men
are principals in procuring their own salvation so that Christ shall have His
thousands, in truth, His nothing, while freedom of will shall have its ten
thousands to shout out the praise of men. General redemption does not believe
that the Lord alone should be exalted.
It would seem to me then that all those who are saved and gone to
heaven have nothing more of Christ's to glory in and praise Him for than those
who have perished and gone to Hell. According to the principles of general
redemption He did and does for all alike and no more for one than for another.
Such thinking makes men presumptuous and carnally secure. How many
have soothed themselves in their impenitent hearts and the hardness of their
hearts and so fenced themselves against the Word of God based upon the
supposition — that Christ died for all.
If they believe this why should not they look to be saved as well
as any other? And so, pretending to lean on the Lord they sin. They certainly never
considered the fact that when Christ died for His own He purchased for them a
freedom from sin and not a liberty to sin, nor impunity, but purchased these
upon the terms of faith and repentance.
Perhaps men love to rest in their idea of general redemption
because with such a foundation as this the tempter never disturbs them for why
should he for they are wholly in his power already. Those who live by this
general principle are seldom troubled with terrors of conscience.
There is one final reason why Christ died particularly for the
elect and that is because among these elect is His designated bride. This being
so it was His particular duty to die for her since that was the only way to
save her for Himself.
Since He is Himself the designated spouse of those designated to
be His bride He was charged with their debts: those debts were made under the
law and He assumed them unto Himself in His spousal relationship.
He made Himself one with them, and answerable for them. He made
Himself their Surety, and consequently, in the case of forfeiture His life must
go for theirs. He is therefore said to be "made under the law," Gal
4:4 and in verse 5 "to redeem them that were under the law,...". He
was to be as they were and then to be made sin for them, 2 Cor. 5:21, "For
he hath made him to be sin for us, who knew no sin; that we might be made the
righteousness of God in him." And having been made sin for us it
"behooved Christ to suffer "Luke 24:46b, and this could not be
avoided for this we read in Acts 17:2 and 3, "And Paul, as his manner was,
went in unto them, and three Sabbath days reasoned with them out of the
scriptures, Opening and alleging, that Christ must needs have
suffered,...". The law being just and holy, its violation must be answered
for, either by principals or by Surety. And it is here that mercy and truth,
grace and justice, met together, making the only possible adjustment which
answered the ends of both, the death of Christ.
Grace takes hold of Him as Surety, that the sinner might go free and
justice takes hold as the most responsible party for there was absolutely none
other who could answer the law's demands. And having been seized He readily
yields so that He can satisfy the demands of the law and when seized and on the
point of suffering for his bride He said, "...If therefore ye seek me, let
these go their way." John 18:8b. And so with His payment He has said of
His elect, "I am the one who will pay the price, let these go their
way."
He was not only the designated spouse but He loved His chosen
bride. Even had it been possible for Him to quit His Suretyship, His love for
His chosen bride would have held Him to it. He could not bear to see His
beloved enslaved to Satan and forced to serve against the Lord who had chosen
them. There was no way to save His beloved and so He must purchase them with
His most precious blood. He must die to conqueror death and hell and so be
victorious over him who held His bride as a bond-slave. Hebrews 2:14 reads,
Forasmuch then as the children are partakers of flesh and blood, he also
himself likewise took part of the same; that through death he might destroy him
that had the power of death, that is, the devil." And as His love
constrains us to love Him, so His love constrained Him to love His own as we
read in Eph. 5:25, "Husbands, love your wives, even as Christ love the
church, and gave himself for it."
He died for love. He died for those whom He loved. He loved them
individually and collectively. They were His given Him by the Father. He died
for love, "I am crucified with Christ: nevertheless I live; yet not I, but
Christ liveth in me: and the life which I now live in the flesh I live by the
faith of the Son of God, who loved me, and gave himself for me."
In the East of that time a contract of this kind could not be
dissolved, and besides, from studying the Scripture we know that He hates
divorce or putting away, nor could He change and love another for we are told
that He "changes not". But it also stood to reason that He could not
marry and dwell with creatures who were defiled by their slavery to Satan and
so could not be a proper consort for the Lord of Glory, nor could they be
brought to proper perfection except they be washed in His blood as He said once
to Peter in John 13:8, "...If I wash thee not, thou has no part with
me." His bride must be sanctified and cleansed, "That he might
sanctify and cleanse it with the washing of water by the word, That he might
present himself a glorious church, not having spot, or wrinkle, or any such
thing; but that it should be holy and without blemish," Eph. 5:26 and 27.
It was the only way that His elect could be made fit for heaven and the
presence of the Christ of glory. His death must be if the Marriage of the Lamb
was to be and this was the way determined by the Father in Acts 2:23, "Him
being delivered by the determinate counsel and foreknowledge of God...".
And the elders that John saw in heaven sang concerning this very thing in Rev.
5:9, "...for thou was slain, and has redeemed us to God by thy
blood...".
Whether the elect might possibly have been saved in some other way
is something that is ridiculous to even speculate on for the Bible speaks of no
other possibility. Jesus is the Way, He is the Door, He is the Good Shepherd,
He is the Light of the World, etc.; what other way could there be.
Had He not have accomplished the redemption of His chosen ones in
the way that He did He would have been in heaven alone for He said of Himself
in John 12:24, "Verily, verily, I say unto you, Except a corn of wheat
fall into the ground and die, it abideth alone: but if it die, it bringeth
forth much fruit."
It is recognized that this doctrine is just as much opposed as the
doctrine of election and noting that men are prone to embrace the notion of
general or conditional redemption, which comes from nature's inability to
discern a reason why one person should be redeemed and not another. And, of
course, it is pleasing to the unsaved to fancy that they themselves are the
ones to choose or not choose God as their Savior. They believe that all
salvation is conditional upon both the decision or the creature and then the
works of the creature to retain it once they have it. Knowing these things we
need to weigh some of the objections people have and answer them as best we can
from the Word of God.
In Rom. 5:18 we read, "Therefore as by the offence of one
judgment came upon all men to condemnation; even so by the righteousness of one
the free gift came upon all men unto justification of life." It appears
here that the restoration by Christ is made as large and extensive as Adam's
sin. But the reader needs to note that the comparison stated is not put
extensively, as respecting the objects of sin and grace, but intensively as
respecting the different efficacy of the means by which the contrary effects
were produced. If the "free gift" affected all meaning the whole of
mankind, as the offence did, then there would have had to be a universal
salvation for we are told that grace abounded more than the offence. If the
"free gift" went so far as to justify "life", and if all
mankind's life is justified then must all mankind be saved. Let us also note
that the word "all" in the Bible or in real life is rarely to be
taken universally and if you read the context before and after you will find
that the word "all" is varied to "many" as in verse 19,
"For by one man's disobedience many were made sinners, so by the obedience
of one shall many be made righteous."
Another objection that I have come across is the fact that
redemption is often set forth in terms that suggest universality for
instance, that Christ gave Himself a ransom for all or that He takes away the
sin of the world, and in another place that He is the propitiation for the sins
of the whole world. These ideas can be found in 1 Tim. 2:6, John 1:29 and 1
John 2:2, which we are told we must take literally.
But if we give sufficient thought to the matter we find that the Bible and common discourse frequently speak in general terms when that is the last thing intended. In John 4:29 we read, "Come see a man, which told me all things that ever I did: is not this the Christ?" All Jesus told her was how many husbands she had had and that the man she was currently living with was not her husband. "All" was not "all" in this instance but a manner of speech. In 1 Cor. 10:33 concerning Paul we find, "Even as I please all men in all things, not seeking mine own profit, but the profit of man, that they may be saved." We can be sure that he pleased very few men in anything and certainly few in "all things". Another of this type of reference is in Col. 1:6, where Paul is speaking of the gospel, "Which is come unto you, as it is in all the world; and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth."
Was the gospel known in all the world of that time? No, Jesus and His teachings, the travel of His disciples and apostles was still restricted to just a small comer of the Roman world and so there could certainly not yet have been "fruit" anywhere but those small pockets of the then known world where believers had traveled.
It is, therefore, to be noted, that where these general and rather indefinite terms are used about redemption it is mostly to show to the people of God that those Christ was to gather in was neither confined to the offspring of any particular head, nor consisted of any separate sort of rank or persons. No people or nation was excluded. The elect of God takes in persons from all walks of life and ever kindred and nation and if the election of God covers all of these, then the redemption of God does, also.
The use of
"all" in 1 Tim. 2:6, "Who gave himself a ransom for all, to be
testified in due time, "does not support this objection, i.e. universal salvation, for in context it must
mean the same as the "all" in verse 1 which the text and grammatical
markings in verse 2 tells us is referring to "kings, and for all that are
in authority...".
As for the use of the words "the world" or "the
whole world" it has simply too many possibilities even in scripture. It
does not always refer to men and when man is meant it rarely extends itself to
universality; indeed, it is usually used to mean a few in comparison to the
whole. And so one would have to be rash indeed to apply one meaning to all the
references. In Nahum 1:5, it refers to the place of a man's habitation; in Luke
20:35, it refers to the time and state of things, after the dissolution of the
present time; and in Luke 2:1, it refers to the complete extent of the Roman Empire;
in Acts 17:6, the reference is to the religion and manners of the world; in
John 16:33, there is reference to the troubles of this world that befall His
disciples and apostles; and in Gal. 6:14, the term is concerning the splendor,
wealth, honor, or whatever else is taking the hearts of men away from glorying
in God and Him only. Concerning the many miracles and the many teaching of
Christ that were so many that they could not be written down as expressed in
John 21:25, the word is used to show the greatness of something that cannot
really be expressed; in Rom. 11:12, the word "world" is used to
indicate the Gentiles in distinction from the Jews and finally in John 12:19,
the word is used to show the great increase of some particular party, here the
followers of Jesus.
With the above there are yet two others that I want to include
that are important in looking at this word "world". The first occurs
in 1 Cor. 6:2, and the word "world" is used to take in all the wicked
who have ever lived, those and those alone, "Know ye not that the saints
shall judge the world?...". Here it must certainly mean the world of the
ungodly for the saints certainly will not judge one another. So we can see that
this interpretation is near to the subject at hand for if there is a world of
the ungodly then there must be a world of the godly.
The second reference that we want to look at also uses the word
"world" to indicate the people who are unbelievers and exempts those
who follow after the Lamb. Rev. 13:3 and 4. "And I saw one of his heads as
it were wounded to death; and his deadly wound was healed: and all the world
wondered after the beast. And they worshipped the dragon which gave power unto
the beast: and they worshipped the beast saying, Who is like unto the beast? Who
is able to make war with him?" (Emphasis added.) And in opposition to this
we have those who follow after the Lamb mentioned in Rev. 14:4, "...These
are they which follow the Lamb whithersoever he goeth. These were redeemed from
among men, being the first fruits unto God and unto the Lamb." So there is
a world of unbelievers who follow after the devil and his minions and there is
a world of believers, a world made up of the righteous and the redeemed.
And so if we find that the "world" as mentioned here in
these two references has a limited sense then why shouldn't the word
"world", when it is used saying that Jesus died for the sins of the
world and was to be a propitiation for the sins of the whole world, also be in
a limited sense?
If by "world" we sometimes mean the world of the
ungodly, as separated from the saints, by like reasoning it can also mean the
world of the saints as separated from the wicked, especially when nothing in
the scope or context contradicts it. So, what should hinder this use of the
world "world" in places that speak of His dying for the world and
becoming a propitiation for the sins of the world, and other such references,
from meaning the world of the elect and to them exclusively? Consider the fact
that in one place the Lord Jesus Christ in the garden before His arrest was
praying, John 17:9, and He says, "I pray for them." He is praying for
His church, but following that immediately, He says, "I pray not for the
world, but for them that thou hast given me; for they are thine." It seems
to me that the whole discussion is ended for the Lord Himself lets us know what
He means when He says "world" here and He is not praying for the
world of the wicked, He is praying for those that the Father has given to Him
for they belong to the Father. So He must be praying for His elect, His people.
If He had died for the whole world would He not have prayed for them? I can
only believe that He would. I can only believe that He would pray for those
with whom He has some spiritual connection. Remember the priest was bound to
pray for those for whom he offered a sacrifice.
But because so great a stress is laid upon this literal sense of
this word let's take a closer look at this world whose sins have been taken
away. I think that it cannot be that the Scripture intends the universality of
mankind when the word "world" is used. Though the world in general be
concerned in redemption the general concerns are too light to balance the
weight of the texts. Temporary things can not answer the end and absolute worth
of eternal redemption for that is the most tremendous act that has ever been
done on the face of the earth and the greatest that will ever be done. The
effects of that act must be above all others and not only be great but the most
glorious act ever. It must have been done for a particular people and that
people God's elect, for there are no other people that could have any claim on
God through His promises.
To understand this let us first inquire what that "sin of the
world" is and what the importance of taking it away would be. Psalm
103:12, "As far as the east is from the west, so far hath he removed our
transgressions from us."
In the first instance as to what the "sin of the world"
is, it is either some one great transgression or else it must be the whole body
of all the sins of everyone who has lived and ever will live taken together. If
it is a particular sin then it must be unbelief for that was the first sin and
the parent of all sin, and so it is marked out as "the sin of the world":
because it was the sin of the whole world, both Jew and Gentile and it gave
entrance to all other sins; that is, they sprang from its roots, and that it is
the condemning sin for no man perishes except for unbelief. Where the Gospel is
not heard they perish for not believing in God and where the Gospel is heard
they perish for not believing in Christ.
Or the term means all sins universally, the text then considers
them as put together and taken away all at once and all together as though it
was but one.
But be it unbelief as a single sin or all the sins of the whole
world past, present and future taken together both then are but one, the single
sin and the universal sins for unbelief has to be the first and it has to be
part of the second, and in both instances it is a capital sin. If unbelief were
taken away then there would be no condemnation, the world would be safe. It is
Christ that saves from unbelief. He also saves from all sin for as faith is a
complex of graces so unbelief is a complex of sins. If unbelief is removed all
other sins must also be removed and there would be an end of sin and guilt for
the Word says in Acts 16:31, "...Believe on the Lord Jesus Christ, and
thou shalt be saved...".
Now considering the second part, is it the whole body of sins of
the peoples of the world past, present and future? If we put the Acts text in
the present tense, then it has to be a constant continuous act and always
pursuing the same end. It also indicates a perfect act and in no way a partial
taking away of sin or some effort that can in any way be frustrated, but a
complete and certain act. It must be in our Acts text that Christ alone
performs the work and that He takes away sin as a Lamb slain, not for Himself
because He was without spot or blemish, but slain for those for whom He was
standing surety, a particular people. And as the Lamb of God, the lamb provided
by God, He is there to save His Isaacs. The taking away is no less than a total
removal of sin, and Psalms 103:12 tells us He sets it at the utmost distance
and places it in the "land of forgetfulness." In Psa. 88:12b and in
Jeremiah 31:34 we have this promise, "And they shall teach every man his
neighbor, and every man his brother saying. Know the Lord: for they shall all
know me, from the least of them unto the greatest of them, saith the Lord: for
I will forgive their iniquity, and I will remember their sin no more." And
furthermore to assure us of its absolute abolition the removal is termed "destruction"
in Rom. 6:6, "Knowing this, that our old man is crucified with him, that
the body of sin might be destroyed, that henceforth we should not serve sin.”
Not only "destroyed" but "destroyed by the crucifixion of the
"old man," that is, the death of the "old man" to make room
for the new.
Note Eph. 2:16 concerning this, "And that he might reconcile
both unto God in one body by the cross, having slain the enmity thereby."
Jesus came to destroy the work of the devil and He has done just that by
"...nailing it to the cross." Col. 2:14 notes, "Blotting out the
handwriting of ordinances that was against us, which was contrary to us, and
took it out of the way, nailing it to the cross."
The blood of the Lamb, Jesus Christ, is of such power that we need
no other sacrifice for sin and absolutely no work on our part to make its
redemption eternal. And works are not a sacrifice and can do nothing to save
nor retain what He has done. To think that sin could be taken away universally
this way would mean that when all sin is removed, there would be no sin left to
charge them with. Nothing is more apparent than that men are generally plunged
deep in sin and are, indeed, its bondslaves and live corrupt to the end. It
must therefore be another world that is being spoken of when the word
"world" is used in such texts as John 1:29 where John the Baptist
speaks of Jesus as follows: "...Behold the Lamb of God, which taketh away
the sin of the world." For this great blessing is not given to all but
only to those who were chosen from before the foundation of the world. Nor can
a man take it of his own free will. Men who are dead in their trespasses and
sins cannot so much as reach out for any gift for they are dead. And that
leaves only God's elect. I must conclude that they are the ones spoken of in
the John 1 text and others that mention that He came to save the world from
their sins. Remember what 1 John 5:19 says concerning the elect and the rest of
the world, "And we know that we are of God, and the whole world lieth in
wickedness."
These are but a few of the possibilities but enough for us to
understand that the word "world" has many more meanings than the
absolute literal one.
Now some will certainly object with what I have had to say by
telling us that if it is only some who are redeemed and those only a few by
comparison, then the possibility of believing is taken away from most of
mankind.
The fact that Christ did not die for all does not hinder anyone
from believing any more than if I said that many of those He did die for were
never saved. Or if I said that because only one can win the gold medal at the
Olympics, that hinders others from competing. To teach as the Arminians, and
others that Christ died for all and that yet the greatest portion of mankind
shall die in their sins and perish forever, is, I believe, a greater impediment
to believing than the teaching of election, that He died for some and that all
of that "some" will certainly be saved.
We judge trees by the fruit they bear and if we do the same of
mankind and look at all of those who seem to have any interest in religious
things, they will always hold to the general view. And in so doing we prove our
point that the generally "religious" people have no interest in
faith. It is also interesting to note that those of man who live carnal lives
are the most vocal against particular redemption and election.
With the idea of faith being an evidence of redemption we do away
with the claim by unbelievers that it is a condition. The old man, who is dead
in trespasses and sins, is given new life and the new man can then understand
spiritual things and believe through faith. That faith then becomes an evidence
of our redemption through the blood of the Lord Jesus Christ.
Anyone who tries to know that he is redeemed before he believes
begins at the wrong end of God's work and can not come to any knowledge from
there. The first act is not that Christ died for all, or for you in particular.
The first is not true and the second is not certain until after you have believed.
Any one who would be saved must first submit to His mercy.
Any man who knows that he is a sinner and knows that he can in no
way save himself, this man has a good ground for his faith as any other man in
the world who has not yet believed. Nor may any man exclude himself from
redemption. For there is no sinner that is so great that God cannot save him or
her. Consider the people of Ninevah, King David, Paul and even Peter who was
always in trouble. And I always have to include myself.
Let us consider a few Biblical References: Matt 20:28, "Even
as the son of man came not to be ministered unto, but to minister, and to give
his life a ransom for many." (All emphases are the author's.) And you must
remember you may be of that number as well as any other. Also, that those He
died for shall be justified upon their believing, "Much more then, being
now justified by his blood, we shall be saved from wrath through him." Not
only that but shall have faith also, given on your behalf as a part of his
purchase as stated in Phil. 1:29, "For unto you it is given in behalf of
Christ, not only to believe on him, but also to suffer for his sake."
For men to believe on His son is the will and commandment of the
everlasting God; Rom. 16:26, "But now is made manifest, by the scriptures
of the prophets, according to the commandment of the everlasting God, made
known to all nations for the obedience of faith," and 1 John 3:23,
"And this is his commandment, That we should believe on the name of his
son Jesus Christ, and love one another, as he gave us commandment." It is
God whom we ought to obey even if salvation were not concerned in it.
And never forget the many faithful promises that assure salvation
to them that believe; John 3:16, "For God so loved the world, that he gave
his only begotten Son, that whosoever believeth in him should not perish, but
have everlasting life." And verse 36, "He that believeth on the Son
hath everlasting life: and he that believeth not the Son shall not see life;
but the wrath of God abideth on him." And there are others. Then there are
those that show the danger that lies in unbelief and we will quote but one,
Mark 16:16, "...but he that believeth not shall be damned." There is
no stronger language but you can check John 8:24 where Christ says that if a
man will not believe he will die in his sins and if a man dies in his sins he
shall be condemned.
Redemption is not a generalized offer to mankind. The sins of all
mankind have not been paid for only the sins of His elect For them He has paid
the price and redeemed them from the bondage of Satan.
There are those who say that extending redemption to the whole of
mankind magnifies the grace of God, and that the confining of it to a remnant
lessens that grace.
The thought of specific redemption does not lessen the grace of
God anymore than His choosing a single nation that He says was fewest in number
to be His special people and give His laws that signaled the way to life and
allowed the rest of mankind to run wild and die in their sins.
General redemption with conditions does not and cannot in anyway
magnify the grace of God for it contradicts itself. Grace is either free or it
has conditions — we can't have it both ways, There must either be universal
redemption or particular redemption — we cannot have it both ways. If Christ
died for the sins of all mankind then all mankind must (a divine imperative) be
saved for He paid for their sins. It is not required that sins be paid for
twice, once by Christ and then again by the man or woman who goes to hell for
that same sin. In particular redemption Christ died for those that were given
Him by the Father and for them only. He paid their sin debt and they then do
not have to pay that debt. So redemption is either universal or it is
particular.
And so the argument goes that this then leaves most of mankind
without a remedy. The fallen angels were certainly higher than we and they have
no remedy, nor do they have a cause to complain. They have no mediator
appointed for them but some of mankind does. If God is just then what He has
planned and executed is just. And if He is not just then He is not God. Man
falls back on free will, that man must be the one to decide if he will believe
or not believe. If this decision had been left wholly to mankind then God
should not have given us His Word for surely if we based our decision on His
Word we could not be said to have a completely free will for the Word would
have biased our will one way or another.
Man left completely on his own would never choose God. Man's
desire is for himself, his loves, his pleasure, his fame, his wealth, and you
can go on ad infinitum for man is completely self-centered. It is only when God
gives us that "new man", that "new heart" that we can turn
to Him and hear Him and His Word and believe. His grace gives life to those who
are dead in trespasses and sins and then we are saved "...through faith
and that not of ourselves, it is the gift of God." What is the gift of
God? The faith that we have at the beginning and it is not a faith that we
found in ourselves or that we built in ourselves. Any faith that we have is
faith that He has given to us. His chosen people. His elect.
I do believe that if saved men and women would really open their
minds to these controverted texts and begin to weigh them properly and compare
spiritual things with spiritual things, setting aside the things of the flesh,
and preconceived ideas, and with prayer and study, they might be surprised. If
mankind would stop trying to tell God what is right and just and remember that
He has never been anything but right and just, if men would stop using the word
"fair" to try and force God to think as they do, they might be more
than surprised by what they find in the Word. But it takes too much time and so
it is easier to blame God with what they call "unfairness" than it is
to study to "show themselves approved unto God." To be approved by
God is to be acceptable to God.
We are not to take everything we are told by pastors and preachers
to be the absolute truth, it is truth as the pastor or preacher understands it.
But we are to be like the Bereans and "search the scriptures to see if
these things be true.”