The Doctrines of Grace, Part 6

INTRODUCTION – The Priesthood of Christ is unique., because no other priest is fully God and fully man (Heb. 1:2-6). No other priest is sinless (1 Pet. 3:18). No other priest became the sacrificeto be offered (Heb. 10:10). No other priest has infinite power and merit to bestow upon guilty covenant breakers (2 Cor. 5:21). Christ’s priesthood is perpetual, because His life is perpetual (Heb. 7:23-25; Num. 20:22-29).

The term “session of Christ” refers to His ascending after the resurrection to be seated at the Father’s right hand to make intercession for us. “Seated” does not mean resting from all work, Christ is actively engaged in the “unfinished” work of intercession (Heb. 7:25). His intercession involves a constant applying of His sacrificial work, making it effective in the justification and sanctification of sinners (Rom. 8:34; 1 Jn. 2:1).

CHRIST IS MEDIATORIAL KING (Heb. 10:19-22)

All authority has been given to Him in heaven and in earth. He protects, governs and orders all things for the sake of the Kingdom of God (Matt. 28:18; Phil. 2:9-11; Col. 1:16,17). As Mediator, He is able to save to the uttermost (Heb. 7:25). None of Christ’s purposes in man’s salvation shall miscarry. He will bring them all to completion. Redemption, sanctification and protection comprise a complete salvation that saves from sin and the wrath to come a (that is salvation to the uttermost).

It is the victory won by Christ’s atonement that is the true basis and content of Christ’s mediation. His triumph assures us of the efficacy of His mediation (Heb. 9:14,15; 10:14).

IN HIS INTERCESSION, HE LIVES FOREVER TO SEND HIS HOLY SPIRIT TO HIS CHURCH (John 14:16-21)

We depend upon Christ’s Spirit for all illumination (of the Word), for all continuing grace, for all spiritual gifts, for all comfort and consolation, for all endurance and perseverance. We must not forget that the Holy Spirit’s work is vitally joined to the atonement (John 16:13-15; Rom. 8:9-16).

 

Application – God alone knows how great the work is of saving sinners. He alone knows how to perfect the church to His glory. Consider how much we depend upon Christ’s intercession in order to conquer the remaining strength of sin and to crush the opposition of Satan and the world. The Father saw that the continual intercession of Christ was necessary and expedient unto the salvation of the church for God’s own glory.

CHRIST’S WORK OF BEARING INIQUITY IS CLOSELY ASSOCIATED WITH HIS INTERCESSION FOR TRANSGRESSORS (Heb. 9:12,24; Rom. 8:31-34)

It is clear from Romans 8:31-34 that our Lord’s sacrifice and intercession are intended for the elect. In this passage, the text makes no distinction between those for whom Christ died and those whom He blesses.

 

Rom. 8:31 – The Apostle draws our attention to the infinite blessing of having God for us (in every possible way that is holy and righteous). The “us” in verse 31 has already been defined in verses 28 and 29.

 

Rom. 8:32 – Who are the “us all” who are receiving all things from God? ANSWER: Those for whom God delivered up His Son. These comprise the same “us all” as in the previous verses 28-31. Those who have the Son have all of the other benefits described.

Those who fail to receive the benefits do not have the Son, nor can they say that He was delivered up for them if they perish in unbelief.

 

Rom. 8:33, 34 – These verses continue the thought of the benefits given to those God loves with an unchanging, inseparable love. The great benefit here is the intercession of the Son of God. The “us” in verse 34 is the same as the elect in verse 33. The same class of individuals is in view in verses 29, 30, 31, 32. Those for whom He intercedes are those whom He has justified. The scope of the atonement (those for whom He is delivered up), embraces the same group of individuals for whom He intercedes. That is why they cannot be condemned or stuck with a charge before God. For Christ pleads the merits of His death on their behalf.

 

Rom. 8:35-39 – His particular love guarantees our security. It is His love that prompted Him to predestinate and it is His love that prompted Him to deliver up His Son for us (31,32). Those whom God in Christ loves covenantally receive all the spiritual blessings promised in these verses.

Application – Christ’s intercession is the continual application of the benefits of His atoning work to the believer. Christ is the divine Advocate for the elect. He pleads the value of His blood and righteousness. His defense for us entails the appeal that He has satisfied divine justice on our behalf.

CHRIST’S INTERCESSION FOR HIS ELECT BEGAN EVEN BEFORE HIS SACRIFICIAL DEATH (John 17)

In John 17, Jesus prays for Himself (vs. 1-5), for His disciples (vs. 6-19) and for all who would come to believe the apostolic gospel (vs. 20-26).

In order for the work through the disciples to continue, two things must happen:

1.) The disciples must be sanctified,

2.) 2.) Jesus must be sanctified.

Every believer must have this sanctification for which Jesus prayed in order to fulfill the commission. By sanctification, Jesus means in this context, “set apart for God for the purpose of a mission” (17:17). This meaning is tied to the sending of the men in verse 18. The Word of God is the appointed means of producing that sanctification.

Jesus prays to the Father, thus God is the agent of the sanctification and the Word is the instrument of the sanctification.

JESUS’ INTECESSORY PRAYER IS FOR THOSE WHOM THE FATHER HAS GIVEN HIM (John 17)

Jesus’ request is particularly focused. He does not pray for all people everywhere. His prayer is “not for the world.” He prays for those given to Him by the Father, including all future believers (John 17:9)..

 

Application – If indeed Jesus is praying for sanctification that equips for a mission, then the prayer of sanctification and sending involves you! Jesus is praying for everyone who would ever savingly believe upon Him.

Every Christian is given a mission to declare to the world the saving benefits of Christ’s work. We must declare to men that life does not make sense apart from the conquest that Christ has accomplished. Apart from the gospel of Jesus Christ, life is an absurdity.

Jesus’ prayer is for effectiveness in ministry by ongoing sanctification in the lives of believers by the power of God. The apostolic commission is our commission. You are placed here and kept here that you might be a mouthpiece for Jesus Christ. You are set apart by the Word in order to be sent out into the world on a gospel enterprise.

THE BASIS OF JESUS’ REQUEST IS THE FACT THAT HE SANCTIFIES HIMSELF (John 17:19)

By the phrase, “I sanctify Himself,” Jesus means that He is setting Himself apart for His vicarious death on Calvary (John 17:19). Jesus is able to ask His Father for sanctifying grace for His people BECAUSE He is about to purchase it for His own on the cross.

The sanctifying work of the Father is requested on the basis of Jesus’ redemptive work for His own (“for them I sanctify Myself.”). The purpose for which Jesus set Himself apart is the cross. This is the purpose the Father sent Him into the world (John 10:18). By His atoning sacrifice, He purchases grace and He beseeches the Father to dispense it.

JESUS SET HIMSELF APART AS A SACRIFICIAL OFFERING ON BEHALF OF THOSE GIVEN TO HIM BY THE FATHER

The sacrifice of Jesus was particular. His death was on behalf “of them” in contrast to the world (that contrast occurs 5 times in this chapter). Jesus prays for those who belong to Him by divine prerogative (those given to Him by the Father). Jesus sets Himself apart for the sacred purpose for which He was sent into the world to fulfill (Mark 10:45).

 

Application – The cross purchases the very redemption and sanctification Jesus prayed for (Heb. 9:12). It was a purposeful sacrifice. It secured the sanctification that produces your own eagerness to do what is good. God’s people are characterized by their zeal for good works (Titus 2:14). Wrapped up in the salvation package purchased for you is sanctification through the Word of God (1 Cor. 1:30; Heb. 2:11).

QUESTIONS: Would there be a lordship controversy if evangelicals understood what Jesus purchased at the cross? Consider why a hypothetical atonement exacerbates the problem of antinomianism. Is it not our wisdom to ask the following, “What precisely did Jesus accomplish by His sacrificial death?”

This is why we preach, sing, declare, center upon and unfold the wonders of the cross. For the cross contains every expression of God’s blessings toward us.

 

Does it matter whether or not a person believes in definite atonement?

1.) Definite atonement qualifies the nature of the atonement. The actual

accomplishment of the cross is of paramount importance because redemption is the central revealer of God’s character. In the divine work of salvation God “bares His holy arm.” (Isaiah 52:10). By contrast, the creation of the universe is merely His “finger work.” (Psalm 8:3). The atonement is of endless fascination to angels because in it is found the greatest manifestation of God’s attributes (1 Peter 1:12).

2.) According to 2 Corinthians 5:14,15, the death of Christ was the death of all those who died when He died. In other words, Christ’s death secured the devotion of the redeemed. Christ’s death guaranteed that the dominion of sin in their lives would be broken. It assures that the redeemed will live for Christ.

3.) Only a definite atonement preserves the biblical theme of an efficacious sacrifice. Christ’s death was efficacious by God’s sovereign design. It is not waiting for men to make it efficacious. Only definite atonement adequately protects the marital picture of Christ’s purchase of His church. (See Acts 20:28; Eph. 5:25-27; Rev. 5:9,10).

4.) Only a definite atonement maintains unity between Christ’s sin bearing and

His intercession.

5.) Only a definite atonement is consistent with the doctrine of true substitution

and propitiation. Christ’s substitutionary death was an actual substitution that turned God’s wrath away from the elect. Divine wrath was immutably removed for all those for whom Christ laid down His life. The Scripture joins the concept of propitiation (the turning away of divine wrath) with the particular love God has for His people (1 John 4:10).

6.) Only a definite atonement preserves the perfect unity of the Godhead in the

work of redemption. In redemption, there is a “division of labor.” The Father elects, the Son redeems, the Holy Spirit applies the benefits of Christ’s death to the elect (See John 6; Romans 8; Eph. 1 and 2 etc.).

7.) Only a definite atonement magnifies the wisdom and power of God. God’s

wisdom is glorified in man’s salvation (Romans 9-11, esp. 11:33-35; Jude 25; Isaiah 53:11; 1 Cor. 1:24,30). God’s power is glorified in an efficacious atonement (Psalm 110:3; Prov. 21:1; Eph. 1:11; Isaiah 46:9,10; Rom. 1:16; Eph. 2:4-6).

 

 

The Doctrines of Grace, Part 7

INTRODUCTION – When describing the atonement, the Scriptures consistently use the language of efficaciousness. By efficacious is meant that Christ’s work on Calvary produced the effect desired by God. Christ did not lay His life down for a reward that was indefinite (Is. 53:10-12).

The promise was made to Christ of eternal life to His own before the world began (Titus 1:1-3; 2 Tim. 1:9). Had the success of His work been dependent upon the ungoverned will of man, none would have accepted salvation. Had the security of salvation been dependent upon fickle and faithless minds, none would have uniformly held fast so as not to be finally cast out. BUT, Christ did not descend from heaven and pour out His soul unto death on an uncertain enterprise. NO, He had the promise BEFORE He left the Father’s bosom that He was entitled to a certain reward for His great work.

Application – One of the goals of studying sovereign grace is a deeper appreciation of the glory of God in the matter of your salvation. Those who know God are characterized by pressing on to know Him better (Hos. 6:3). Those who know God have great thoughts of God (Amos 4:13; 5:8,9).

Therefore when we study and explore the nature of the atonement, we stand in awe at the sovereignty of God’s grace towards us. We marvel that God should take us from defiled dust to immortal glory. As a result, we increasingly magnify the Lord for so complete and great a salvation. The success and certainty of God’s redemptive plan is anchored in His eternal wisdom. Scripture indicates that prior to the cross, this eternal wisdom was a MYSTERY, predestinedbefore the ages to our glory! (1 Cor. 2:6,7).

SCRIPTURAL TERMS EMPLOYED TO DESCRIBE ASPECTS OF CHRIST’S ATONEMENT

SACRIFICE – An offering by which the sinner is sanctified and made perfect in God’s sight (1 Cor. 5:7; Heb. 10:14; 13:12).

 

PROPITIATION – An atoning sacrifice that turns God’s wrath away from the sinner and makes him an object of favor (Rom. 3:25; 1 Jn. 4:10).

 

RECONCILIATION – The removal of enmity and hostility whereby the believing sinner is brought into the bonds of everlasting friendship with God (Rom. 5:10;

2 Cor. 5:18; Heb. 2:17).

 

REDEMPTION – The giving of Christ’s life as a ransom purchases sinners out of bondage for God (Matt. 20:28; Mark 10:45; Gal. 3:13; 1 Pet. 1:18; Rev. 5:9;

Eph. 1;7,14).

THE WORK OF CHRIST IN THESE FOUR ASPECTS OF THE ATONEMENT ARISES FROM THE SINNER’S NEED.

The need for SACRIFICE arises from the guilt of our sins and the condemnation that our transgression of God’s Law deserves.

The need for PROPITIATION is created by our being under the wrath of God (our liability to eternal condemnation under God’s settled anger).

The need for RECONCILIATION arises from our alienation from God (holy indignation on God’s side and enmity on our side).

The need for REDEMPTION is born of our bondage to sin, our bondage to Satan and our bondage to God’s justice system (we were bound in custody, awaiting punishment).

All four of the above terms used of Christ’s work in the Bible have a background in the common language patterns of the day. The Apostles did not come up with terminology that required a new dictionary in order to understand. Salvation terms employed by the Apostles had a place in the vernacular of everyday life. For example, redemption is a term taken from commercial transactions, propitiation is from the practice of religion, and justification is a term taken from the law courts.

THE QUESTION, “WHAT IS THE NATURE OF THE ATONEMENT?” IS ANSWERED IN GREAT MEASURE BY AN EXPLANATION OF THE CONCEPT OF REDEMPTION.

The term, redemption, is a commercial term. It was the language used in commerce. It means tobuy back or to buy out. Remember, in the ancient world, much of the commerce had to do with the buying and selling of slaves. When used in the context of a slave market, the term takes on the particular connotation that it has in Christian theology. Thus, in the doctrine of salvation,redemption means to buy out of slavery or to set the slave free from sin by the paying of a price.

A great illustration of redemption out of slavery is found in the book of Hosea. Hosea’s wife ran away, she was unfaithful and she sank down in the social strata of that day’s society until she was eventually sold on an auction block in the city of Samaria. God sent Hosea to buy back his wife. Hosea 3:1-5 records the details of Hosea’s redemption of his wife. Hosea was the highest bidder. The acceptance of Hosea’s bid ended the bidding. The auctioneer declared, “Sold to Hosea.”

The prophet Hosea then says to his wife, “Now you shall abide with me many days, you shall not be for another man, you must be faithful to me. You must not play the part of a prostitute and so also I will be true for you.”

This is a vivid picture of redemption. This is exactly what happens to us in salvation. We are the adulterous slave sold on the auction block of sin. The world bids for us (with its many kinds of currency) to keep us in its bonds.

Some people sell their souls for sensual pleasure, some for power, others for fame, respectability and wealth, others for manmade religion.

The Lord Jesus enters the slave market of sin and says in effect, “I bid the infinite price of my blood.” God the Father is an auctioneer in this illustration. He brings the gavel down and says, “Sold to my only begotten Son for the price of His blood!”

This is why Peter can say, “You were not redeemed with perishable things like silver or gold (from your futile way of life inherited from your forefathers), but with the precious blood, as if of a lamb unblemished and spotless, the blood of Christ.” (1 Pet. 1:18,19).

Application - What kind of redemption would it be if the death of Christ only made redemption possible? What kind of redemption would it be if Christ’s work on Calvary allowed the majority of those for whom He died to perish in a state of bondage to sin, to Satan and to divine justice?

It is worth noting that even in contemporary examples of release by payment of a price (i.e. bail bonds), freedom is secured by a payment. The payment is not a potential or hypothetical redemption, when the bail is paid, the incarcerated party is taken out of his cell.

WHEN THE BIBLE SPEAKS OF REDEMPTION, IT SPEAKS OF IT AS A TRUIMPHANT ACCOMPLISHMENT.

That triumphant note is as follows. Though the cost of our release is beyond calculation, Scripture proclaims Christ as having obtained the ransom price for the release of His people (Titus 2:14; Heb. 1:3; Rev. 5:9). The very nature of Christ’s mission is to secure the salvation of all those who are ordained to eternal life (Matt. 1:21).

A redemption that secures salvation guarantees that not one for whom it was intended can be lost. When speaking of those given Him by the Father, Jesus said that it was God’s will, “that of all He has given Me I lose nothing” (John 6:38-40).

The Bible treats the death of Christ as a price paid to make us His own. By redemption, God in Christ acquired the Church (Acts 20:28). The purpose of His death is to form those He ransoms into one body (John 10:16; 17:21).

Because of the efficacy of the payment, redemption is regarded as synonymous with freedom, liberty and emancipation. Freedom constitutes the redemption. Redemption is deliverance by the payment of a price or acquisition by the payment of a price.

Application – When one follows the theme of redemption through the biblical texts, it is not possible to universalize or generalize the atonement and stay true to the meaning of redemption. To conceive of an unlimited redemption radically alters the meaning of atonement if it applies to those who finally perish.

A universal redemption that lacks efficacy does no more for us than for Judas, Herod or Pilate.

THE O.T. CONCEPT OF KINSMAN REDEEMER PROVIDES A VIVID PICTURE OF CHRIST THE REDEEMER (Deut. 25:5-10; Ruth 3:1, 9-13; 4:1-11, 14).

The kinsman redeemer was to be a close relative in order to redeem. Christ took on our human nature (became related to us) in order to redeem us (Heb. 2:14-18)

The kinsman redeemer was to be free of debt in order to perform the work of redemption. Christ was sinless, He was free to redeem. He had no sinful liability in the sight of God’s holy Law (1 Pet. 3:18).

The kinsman redeemer was to have the necessary price in order to redeem. Scripture indicates that the price our Savior paid was the infinite price of His own blood (1 Pet. 1:18, 19).

The kinsman redeemer was to do his redemptive work in a totally voluntary fashion. He could not be coerced to do it. So also, our Redeemer voluntarily laid His life down for us. No one took His life from Him (John 10:17,18; Phil. 2:5-8).

HOW DOES A DEFINITE ATONEMENT AFFECT OUR PREACHING?

A definite atonement gives us the confidence to boldly preach the accomplishments of the cross. We proclaim a cross that is mighty to save because its accomplishments are certain. Too often one hears a watered-down version of the gospel that places all the emphasis upon the sinner’s response and little upon the victory of the cross. These diluted offers sound something like the following, “God will do this if you’ll do that.”

When Scripture describes the nature of Christ’s cross work, it presents it as a triumphant accomplishment. Redemption, reconciliation and propitiation are said to have happened when Christ died. Death was abolished there (Acts 2:24; 2 Tim. 1:10). Jews and Gentiles were made one at the cross (Eph. 2:14-16).

When speaking of triumph of Christ’s death, these blessings were as good as accomplished there. The power of Christ’s death is such that it will certainly produce salvation in those for whom it is offered. Victory is inherent in our proclamation of the gospel.

Application – The doctrine of particular redemption is not merely an academic or a mental exercise. The discovery of whether or not one has an eternal interest in Christ’s blood is the most important question a person will ever face. “You must learn whether Christ died for you. If He didn’t die for your sins, then you will suffer and die for them forever” (Ferguson, A Price for a People, p. 115).

The GOOD NEWS is that God has NOT told you to sit and wonder whether Christ died for you. He has NOT told you to try to search out whether or not you are one of God’s elect. What He has said is go to His Son, the friend of sinners. Look to the Person and work of Christ. God has commanded you to turn from your sin and to trust in Jesus Christ to make you right with God. He beckons sinners to lay down their arms (repent). He calls for you to turn to God through Christ (believe).

 

Those who refuse to come to God through Christ in faith and repentance cannot say that Christ died for them. Those who obstinately refuse to come will receive no benefit from the death of Christ even if He had died for a million worlds like ours. On the other hand, if any man or woman will turn from love of sin and cast their entire soul’s welfare upon Christ’s mercy, He will receive them (John 6:37). That person may be sure that they are one of those for whom Christ died.

The gospel command is “be reconciled to God.” “Taste of the Lord, see that He is good.”

God has declared His disposition toward the world. Sinners do not have to stay in a state of alienation from God. They are commanded to enter into the relation of favor and peace established by the reconciling work of Christ.

An effectual redemption does not bar the door to the seeking sinner, rather the opposite is true. An effectual redemption invests the free offer of the gospel with richness and power. It proclaims to the seeking sinner that deliverance has been secured by an all-sufficient and suitable Savior who is most worthy of trust and obedience.

HOW DOES A DEFINITE ATONEMENT AFFECT OUR WORSHIP AND DEVOTION TO CHRIST?

The very nature of Christ’s mission is to secure the salvation of all those who are ordained to eternal life. Therefore, the cross is efficacious to produce a pure BRIDE, a bride already known and loved by Christ (Eph. 5:25-27). Christ’s particular love for His bride is also evinced in His all wise and loving discipline of her (Heb. 12:6; Rev. 3:19). Therefore the Christian has every right and duty to glory in Christ’s particular love.

The believer reasons as follows, “He specifically set His love upon me from all eternity. Hethought of me, His heart love for me motivated the atonement. The joy set before Him of being with me forever moved Him to endure the cross (Heb. 12:2). In eternity, He thought upon me, 2000 years ago He bought me, in time He sought me and made me His own.”

Knowledge of completed salvation is of special comfort to God’s people. It was the heartbeat of the Apostle Paul’s faith (Gal. 2:20). Paul rejoiced that his life was bound up in Christ and His work. The Apostle viewed the atonement in a most personal way and so should we. Our life, our purpose, our hope, our future and our destiny are all wrapped up in Christ. Our security, comfort, praise, love and devotion are by union with Christ. We celebrate the oneness He has with His people.

Definite atonement has ramifications for our sanctification. Our understanding of predestination does not mean that we treat God’s sovereign decree as a feather pillow. Paul’s holy logic corrects any such notion. The Word says that the reason that you are not your own is because, “you were bought with a price”(1 Cor. 6:19,20).

Those whom Christ has redeemed cannot claim ownership of their bodies! They belong to Christ and their bodies must be used for the Lord, for His glory. Those who died with Christ are to daily present the members of their body to Christ as instruments of righteousness (Rom. 6:12-19; 8:12-14). The redeemed sinner is made glorious through surrender to Christ.

A designed atonement takes man’s pride to the very lowest point. Man has no part in completing this atonement or in making it effectual. Christ, by His doing, has taken us from hostile rebel to beloved spouse destined for His marriage supper. There is deep humility involved in our consent to be loved by the Son of God for no good reason, but for His own good pleasure. It is humbling to consent to love that we do not control or merit in the slightest. All our eligibility for divine love rests in Christ.