Killed any witches lately? Burned anyone with green wood for not agreeing with you? Yea, don't defame the Apostles by grouping them with heretical teachers!
Was the death on the cross necessary?
- Thread starter Anthony D'Arienzo
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They are highly intellgent and I give them credit for it....and in their intelligence I believe that they will understand the meaning of a big word..."propitiation" a word that apparently you don't think they are intelligent enough to understand the meaning of.
Where does the Bible use the word "Trinity"? Do you deny the Trinity as a doctrine also?
Romans 3:25-26.
It is no myth; and it is found in the understanding given through animal sacrifices as a practice in Israel.
I'm not sure...but the fact that I don't know where it is expressly set forth as a doctrine doesn't mean that it isn't there. I believe that it is at the very least implied in 1 Corinthians 15:1-4.
Again, I don't know...perhaps when it says that His death on the Cross was a "propitiation"...an "appeasement of wrath."
I see now, pretty clearly, that what you two are primarily against is the concept that Jesus died in our place as an atoning sacrifice...and this is what is known as the gospel of Jesus Christ.
Therefore, the two of you are opposing the gospel and yourselves...for if you will not believe the gospel and will also fight against it, then what Jesus said to the scribes and Pharisees is also true of you:
Mat 23:13, But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.
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No it does not! You say that God does not forgive or expiate sins through Atonement! He must be bought off with another virgin in the volcano so He won't be mad! You cannot take any and all meanings of the word and apply it at the same time. Payment and punishment make Expiation and Mercy Seat to be irrelevant, and the reverse is true.
Eternal Security is clearly taught by such passages as John 5:24, John 6:47, and John 10:27-30.
Because He satisfies His justice when He forgives sins, you do not see it as forgiveness. In your book, for God to truly forgive, He has to be unjust.
"Candidus,
Could you post where I said this? I did not say it, nor would I because I understand the Priestly work as taught in scripture. Looks like you have run out of Ammo, and are just posting foolish things now.
Could you post where I said this? I did not say it, nor would I because I understand the Priestly work as taught in scripture. Looks like you have run out of Ammo, and are just posting foolish things now.
They sure knew how to burn green wood and persecute anyone who disagreed with them! They sure were smart! Too bad that intellect is no measure of spirituality and truth!
No, I believe in the Trinity, unlike a Penal Substitutionalist who has to say that the Trinity is not God!
Show me the word "wrath" in these passages.
Absolutely! Look at those examples and you will see that they are NEVER... EVER! Said to be the subjects of God's wrath or punished! That is a Biblical FACT! Also, look at the subjects of Atonement and the stated result! It was Expiation! Thanks for proving everything I have said!
I'm not sure...but the fact that i don't know where it is expressly set forth as a doctrine doesn't mean that it isn't there. I believe that it is at the very least implied in 1 Corinthians 15:1-4.
Again, I don't know...perhaps when it says that His death on the Cross was a "propitiation"...an "appeasement of wrath."
I see now, pretty clearly, that what you two are primarily against is the concept that Jesus died in our place as an atoning sacrifice...and this is what is known as the gospel of Jesus Christ.
Therefore, the two of you are opposing the gospel and yourselves...for if you will not believe the gospel and will also fight against it, then what Jesus said to the scribes and Pharisees is also true of you:
Mat 23:13, But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.[/QUOTE][/quote][/QUOTE]
I don't see it that way. I believe that both can be true. Unless you can show logically how they are diametrically opposed.
The word "propitiation" has as its definition, "appeasement of wrath" so if you substitute the definition for the word, the word wrath is indeed found in those verses (Romans 3:25-26).
They sure knew how to burn green wood and persecute anyone who disagreed with them!
No, I believe in the Trinity, unlike a Penal Substitutionalist who has to say that the Trinity is not God!
Romans 3:25-26.
It is no myth; and it is found in the understanding given through animal sacrifices as a practice in Israel.
There is NOTHING in that passage that comes close to "implying" Penal Substitution!
SNOOZE! Another "One Word Wonder" who can build a mountain of presumption on one possible meaning of a word that is never confirmed by the context of Scripture!
You are willfully blind, and just like the Reformers, are willing to burn anyone who does not buy into their theological fictions!
The only people here that are opposing the Gospel, are those who make intellectual assent to their unbiblical theories as essential to salvation.
What do you do will every single believer before Penal Substitution was invented? (This would include John Calvin, Augustine, Origen, Tertullian, Polycarp, Ignatius, Jerome, Clement, and everyone in the Bible!
Physician, heal thyself!
If wrath were the intent, God would have used the word. We would not have to speculate and "read it into Scripture" instead of "drawing it from Scripture."
All you need is the intelligence to understand a big word in holy scripture and what its definition is.
Intelligent people, when they don't understand a word, normally take the time to look it up. In doing so they add to their vocabulary so that when they henceforth come across that word, they are not left in the dark as concerning what it means.
It does indeed imply the fact of it.
See 2 Corinthians 4:3-4, Acts of the Apostles 28:26-27, and 1 Corinthians 2:14.
I do not have to even do that, for God will burn you in the fires of hell. Your condemnation was marked out long ago for the fact that you are very likely going to lead others astray from the narrow path. It would in fact be mercy on your soul if you were to be burned by me before that fateful occurrence. But I abide by the fruit of the Spirit and will leave the Lord to do the judging and executioning.
Luk 4:23, And he (Jesus) said unto them, Ye will surely say unto me this proverb, Physician, heal thyself: whatsoever we have heard done in Capernaum, do also here in thy country.
@Candidus and @John Caldwell,
Please realize that the Bible teaches that you have sinned and come short of the glory of God; and that the wages of sin is death.
That means that God in His justice has no recourse but to sentence you to death.
The gospel of Jesus Christ is that Jesus died on the Cross in your place and in doing so, He took your death sentence upon Himself; and that this is the Lord's provision so that you can be forgiven.
Therefore if Jesus did not take your death sentence, you are not forgiven.
For God does not arbitrarily forgive people out of hand just because they say that they won't do it again.
Jer 13:23, Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil.
The fact is, that you are sinners; and your turning over a new leaf is not going to change this fact.
You need someone to pay the penalty for your sins; and that someone can't be you. You don't have it in you to take your own penalty. Only Jesus can handle the punishment that your sin requires.
He did it for you; won't you receive the free gift that He offers? For the gift that He offers is indeed salvation.
He paid the penalty for your sin.
If you reject this, then I will only say this, that this is what the Lord says to you:
Jer 13:17, But if ye will not hear it, my soul shall weep in secret places for your pride; and mine eye shall weep sore, and run down with tears, because the LORD'S flock is carried away captive.
Please realize that the Bible teaches that you have sinned and come short of the glory of God; and that the wages of sin is death.
That means that God in His justice has no recourse but to sentence you to death.
The gospel of Jesus Christ is that Jesus died on the Cross in your place and in doing so, He took your death sentence upon Himself; and that this is the Lord's provision so that you can be forgiven.
Therefore if Jesus did not take your death sentence, you are not forgiven.
For God does not arbitrarily forgive people out of hand just because they say that they won't do it again.
Jer 13:23, Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil.
The fact is, that you are sinners; and your turning over a new leaf is not going to change this fact.
You need someone to pay the penalty for your sins; and that someone can't be you. You don't have it in you to take your own penalty. Only Jesus can handle the punishment that your sin requires.
He did it for you; won't you receive the free gift that He offers? For the gift that He offers is indeed salvation.
He paid the penalty for your sin.
If you reject this, then I will only say this, that this is what the Lord says to you:
Jer 13:17, But if ye will not hear it, my soul shall weep in secret places for your pride; and mine eye shall weep sore, and run down with tears, because the LORD'S flock is carried away captive.
Pray this prayer:
Dear Jesus Christ of Nazareth, I admit that I am a sinner in need of your forgiveness. I believe that You died on the Cross to pay the penalty for my sins; and I receive You now as my Saviour and as my Lord. Please forgive me of all of my sins and fill me with Your Holy Spirit and Your love. I repent of my sins and I confess that You are the Son of God and that You are the Lord of everything and the Lord of my life. In Jesus' Name.
If you prayed that, let us know.
In the parable of the sower it was the ones who received Christ anonymously who endured only for a short season and then fell away when temptation came.
Dear Jesus Christ of Nazareth, I admit that I am a sinner in need of your forgiveness. I believe that You died on the Cross to pay the penalty for my sins; and I receive You now as my Saviour and as my Lord. Please forgive me of all of my sins and fill me with Your Holy Spirit and Your love. I repent of my sins and I confess that You are the Son of God and that You are the Lord of everything and the Lord of my life. In Jesus' Name.
If you prayed that, let us know.
In the parable of the sower it was the ones who received Christ anonymously who endured only for a short season and then fell away when temptation came.
from Calvinism, Arminianism pg177;
THE CANONS OF DORT
THE SECOND HEAD: THE DEATH OF CHRIST AND THE REDEMPTION OF MEN THEREBY ARTICLES 1–9
ARTICLE 1. God is not only supremely merciful, but also supremely just. And His justice requires (as He has revealed Himself in His Word) that our sins committed against His infinite majesty should be punished, not only with temporal but with eternal punishments, both in body and soul; which we cannot escape, unless satisfaction be made to the justice of God.
ARTICLE 2. Since, therefore, we are unable to make that satisfaction in our own persons, or to deliver ourselves from the wrath of God, He has been pleased of His infinite mercy to give His only begotten Son for our Surety, who was made sin, and became a curse for us and in our stead, that He might make satisfaction to divine justice on our behalf.
ARTICLE 3. The death of the Son of God is the only and most perfect sacrifice and satisfaction for sin, and is of infinite worth and value, abundantly sufficient to expiate the sins of the whole world.
ARTICLE 4. This death is of such infinite value and dignity because the person who submitted to it was the only begotten Son of God, of the same eternal and infinite essence with the Father and the Holy Spirit, which qualifications were necessary to constitute Him a Savior for us; and, moreover, because it was attended with a sense of the wrath and curse of God due to us for sin.
ARTICLE 5. Moreover, the promise of the gospel is that whosoever believes in Christ crucified shall not perish, but have eternal life. This promise, together with the command to repent and believe, ought to be declared and published to all nations, and to all persons promiscuously and without distinction, to whom God out of His good pleasure sends the gospel.
ARTICLE 6. And, whereas many who are called by the gospel do not repent nor believe in Christ, but perish in unbelief, this is not owing to any defect or insufficiency in the sacrifice offered by Christ upon the cross, but is wholly to be imputed to themselves.
ARTICLE 7. But as many as truly believe, and are delivered and saved from sin and destruction through the death of Christ, are indebted for this benefit solely to the grace of God given them in Christ from everlasting, and not to any merit of their own.
479 “Redeemed,” hvgo,rasaj. aor. 175
ARTICLE 8. For this was the sovereign counsel and most gracious will and purpose of God the Father that the quickening and saving efficacy of the most precious death of His Son should extend to all the elect, for bestowing upon them alone the gift of justifying faith, thereby to bring them infallibly to salvation; that is, it was the will of God that Christ by the blood of the cross, whereby He confirmed the new covenant, should effectually redeem out of every people, tribe, nation, and language, all those, and those only, who were from eternity chosen to salvation and given to Him by the Father; that He should confer upon them faith, which, together with all the other saving gifts of the Holy Spirit, He purchased for them by His death; should purge them from all sin, both original and actual, whether committed before or after believing; and having faithfully preserved them even to the end, should at last bring them, free from every spot and blemish, to the enjoyment of glory in His own presence forever.
ARTICLE 9. This purpose, proceeding from everlasting love towards the elect, has from the beginning of the world to this day been powerfully accomplished, and will henceforward still continue to be accomplished, notwithstanding all the ineffectual opposition of the gates of hell; so that the elect in due time may be gathered together into one, and that there never may be wanting a Church composed of believers, the foundation of which is laid in the blood of Christ; which may steadfastly love and faithfully serve Him as its Savior (who, as a bridegroom for his bride, laid down His life for them upon the cross); and which may celebrate His praises here and through all eternity.
THE CANONS OF DORT
THE SECOND HEAD: THE DEATH OF CHRIST AND THE REDEMPTION OF MEN THEREBY ARTICLES 1–9
ARTICLE 1. God is not only supremely merciful, but also supremely just. And His justice requires (as He has revealed Himself in His Word) that our sins committed against His infinite majesty should be punished, not only with temporal but with eternal punishments, both in body and soul; which we cannot escape, unless satisfaction be made to the justice of God.
ARTICLE 2. Since, therefore, we are unable to make that satisfaction in our own persons, or to deliver ourselves from the wrath of God, He has been pleased of His infinite mercy to give His only begotten Son for our Surety, who was made sin, and became a curse for us and in our stead, that He might make satisfaction to divine justice on our behalf.
ARTICLE 3. The death of the Son of God is the only and most perfect sacrifice and satisfaction for sin, and is of infinite worth and value, abundantly sufficient to expiate the sins of the whole world.
ARTICLE 4. This death is of such infinite value and dignity because the person who submitted to it was the only begotten Son of God, of the same eternal and infinite essence with the Father and the Holy Spirit, which qualifications were necessary to constitute Him a Savior for us; and, moreover, because it was attended with a sense of the wrath and curse of God due to us for sin.
ARTICLE 5. Moreover, the promise of the gospel is that whosoever believes in Christ crucified shall not perish, but have eternal life. This promise, together with the command to repent and believe, ought to be declared and published to all nations, and to all persons promiscuously and without distinction, to whom God out of His good pleasure sends the gospel.
ARTICLE 6. And, whereas many who are called by the gospel do not repent nor believe in Christ, but perish in unbelief, this is not owing to any defect or insufficiency in the sacrifice offered by Christ upon the cross, but is wholly to be imputed to themselves.
ARTICLE 7. But as many as truly believe, and are delivered and saved from sin and destruction through the death of Christ, are indebted for this benefit solely to the grace of God given them in Christ from everlasting, and not to any merit of their own.
479 “Redeemed,” hvgo,rasaj. aor. 175
ARTICLE 8. For this was the sovereign counsel and most gracious will and purpose of God the Father that the quickening and saving efficacy of the most precious death of His Son should extend to all the elect, for bestowing upon them alone the gift of justifying faith, thereby to bring them infallibly to salvation; that is, it was the will of God that Christ by the blood of the cross, whereby He confirmed the new covenant, should effectually redeem out of every people, tribe, nation, and language, all those, and those only, who were from eternity chosen to salvation and given to Him by the Father; that He should confer upon them faith, which, together with all the other saving gifts of the Holy Spirit, He purchased for them by His death; should purge them from all sin, both original and actual, whether committed before or after believing; and having faithfully preserved them even to the end, should at last bring them, free from every spot and blemish, to the enjoyment of glory in His own presence forever.
ARTICLE 9. This purpose, proceeding from everlasting love towards the elect, has from the beginning of the world to this day been powerfully accomplished, and will henceforward still continue to be accomplished, notwithstanding all the ineffectual opposition of the gates of hell; so that the elect in due time may be gathered together into one, and that there never may be wanting a Church composed of believers, the foundation of which is laid in the blood of Christ; which may steadfastly love and faithfully serve Him as its Savior (who, as a bridegroom for his bride, laid down His life for them upon the cross); and which may celebrate His praises here and through all eternity.
ibid
REJECTION OF ERRORS:
The true doctrine having been explained, the Synod rejects the errors of those:
PARAGRAPH 1. Who teach: That God the Father has ordained His Son to the death of the cross without a certain and definite decree to save any, so that the necessity, profitableness, and worth of what Christ merited by His death might have existed, and might remain in all its parts complete, perfect, and intact, even if the merited redemption had never in fact been applied to any person.
For this doctrine tends to the despising of the wisdom of the Father and of the merits of Jesus Christ, and is contrary to Scripture. For thus says our Savior: “I lay down my life for the sheep...and I know them. (John 10:15, 27).” And the prophet Isaiah says concerning the Savior: “Yet it was the Lord’s will to crush him and cause him to suffer, and though the LORD makes his life a guilt offering, he will see his offspring and prolong his days, and the will of the LORD will prosper in his hand (Isa. 53:10).” Finally, this contradicts the article of faith according to which we believe in the catholic Christian Church.
PARAGRAPH 2. Who teach: That it was not the purpose of the death of Christ that He should confirm the new covenant of grace through His blood, but only that He should acquire for the Father the mere right to establish with man such a covenant as He might please, whether of grace or of works.
176
For this is repugnant to Scripture which teaches that “Jesus has become the guarantee of a better covenant that is a new covenant...” and that “it never takes effect while the one who made it is living. (Heb 7:22; 9:15, 17).”
PARAGRAPH 3. Who teach: That Christ by His satisfaction merited neither salvation itself for any one, nor faith, whereby this satisfaction of Christ unto salvation is effectually appropriated; but that He merited for the Father only the authority or the perfect will to deal again with man, and to prescribe new conditions as He might desire, obedience to which, however, depended on the free will of man, so that it therefore might have come to pass that either none or all should fulfill these conditions.
For these adjudge too contemptuously of the death of Christ, in no wise acknowledge that most important fruit or benefit thereby gained and bring again out of hell the Pelagian error.
PARAGRAPH 4. Who teach: That the new covenant of grace, which God the Father, through the mediation of the death of Christ, made with man, does not herein consist that we by faith, in as much as it accepts the merits of Christ, are justified before God and saved, but in the fact that God, having revoked the demand of perfect obedience of faith, regards faith itself and the obedience of faith, although imperfect, as the perfect obedience of the law, and does esteem it worthy of the reward of eternal life through grace.
For these contradict the Scriptures, being: “justified freely by his grace through the redemption that came by Christ Jesus. God presented him as a sacrifice of atonement, through faith in his blood (Rom 3:24–25).” And these proclaim, as did the wicked Socinius, a new and strange justification of man before God, against the consensus of the whole Church.
PARAGRAPH 5. Who teach: That all men have been accepted unto the state of reconciliation and unto the grace of the covenant, so that no one is worthy of condemnation on account of original sin, and that no one shall be condemned because of it, but that all are free from the guilt of original sin.
For this opinion is repugnant to Scripture which teaches that we are by nature children of wrath (Eph 2:3).
PARAGRAPH 6. Who use the difference between meriting and appropriating, to the end that they may instill into the minds of the imprudent and inexperienced this teaching that God, as far as He is concerned, has been minded to apply to all equally the benefits gained by the death of Christ; but that, while some obtain the pardon of sin and eternal life, and others do not, this difference depends on their own free will, which joins itself to the grace that is offered without exception, and that it is not dependent on the special gift of mercy, which powerfully works in them, that they rather than others should appropriate unto themselves this grace.
For these, while they feign that they present this distinction in a sound sense, seek to instill into the people the destructive poison of the Pelagian errors.
177
PARAGRAPH 7. Who teach: That Christ neither could die, nor needed to die, and also did not die, for those whom God loved in the highest degree and elected to eternal life, since these do not need the death of Christ.
For they contradict the apostle, who declares, Christ: “loved me and gave himself for me (Gal 2:20).” Likewise: “Who will bring any charge against those whom God has chosen? It is God who justifies. Who is he that condemns? Christ Jesus, who died (Rom 8:33–34)”, namely, for them; and the Savior who says: “I lay down my life for the sheep (John 10:15).” And: “My command is this: Love each other as I have loved you. Greater love has no one than this, that he lay down his life for his friends (John 15:12–13).”
REJECTION OF ERRORS:
The true doctrine having been explained, the Synod rejects the errors of those:
PARAGRAPH 1. Who teach: That God the Father has ordained His Son to the death of the cross without a certain and definite decree to save any, so that the necessity, profitableness, and worth of what Christ merited by His death might have existed, and might remain in all its parts complete, perfect, and intact, even if the merited redemption had never in fact been applied to any person.
For this doctrine tends to the despising of the wisdom of the Father and of the merits of Jesus Christ, and is contrary to Scripture. For thus says our Savior: “I lay down my life for the sheep...and I know them. (John 10:15, 27).” And the prophet Isaiah says concerning the Savior: “Yet it was the Lord’s will to crush him and cause him to suffer, and though the LORD makes his life a guilt offering, he will see his offspring and prolong his days, and the will of the LORD will prosper in his hand (Isa. 53:10).” Finally, this contradicts the article of faith according to which we believe in the catholic Christian Church.
PARAGRAPH 2. Who teach: That it was not the purpose of the death of Christ that He should confirm the new covenant of grace through His blood, but only that He should acquire for the Father the mere right to establish with man such a covenant as He might please, whether of grace or of works.
176
For this is repugnant to Scripture which teaches that “Jesus has become the guarantee of a better covenant that is a new covenant...” and that “it never takes effect while the one who made it is living. (Heb 7:22; 9:15, 17).”
PARAGRAPH 3. Who teach: That Christ by His satisfaction merited neither salvation itself for any one, nor faith, whereby this satisfaction of Christ unto salvation is effectually appropriated; but that He merited for the Father only the authority or the perfect will to deal again with man, and to prescribe new conditions as He might desire, obedience to which, however, depended on the free will of man, so that it therefore might have come to pass that either none or all should fulfill these conditions.
For these adjudge too contemptuously of the death of Christ, in no wise acknowledge that most important fruit or benefit thereby gained and bring again out of hell the Pelagian error.
PARAGRAPH 4. Who teach: That the new covenant of grace, which God the Father, through the mediation of the death of Christ, made with man, does not herein consist that we by faith, in as much as it accepts the merits of Christ, are justified before God and saved, but in the fact that God, having revoked the demand of perfect obedience of faith, regards faith itself and the obedience of faith, although imperfect, as the perfect obedience of the law, and does esteem it worthy of the reward of eternal life through grace.
For these contradict the Scriptures, being: “justified freely by his grace through the redemption that came by Christ Jesus. God presented him as a sacrifice of atonement, through faith in his blood (Rom 3:24–25).” And these proclaim, as did the wicked Socinius, a new and strange justification of man before God, against the consensus of the whole Church.
PARAGRAPH 5. Who teach: That all men have been accepted unto the state of reconciliation and unto the grace of the covenant, so that no one is worthy of condemnation on account of original sin, and that no one shall be condemned because of it, but that all are free from the guilt of original sin.
For this opinion is repugnant to Scripture which teaches that we are by nature children of wrath (Eph 2:3).
PARAGRAPH 6. Who use the difference between meriting and appropriating, to the end that they may instill into the minds of the imprudent and inexperienced this teaching that God, as far as He is concerned, has been minded to apply to all equally the benefits gained by the death of Christ; but that, while some obtain the pardon of sin and eternal life, and others do not, this difference depends on their own free will, which joins itself to the grace that is offered without exception, and that it is not dependent on the special gift of mercy, which powerfully works in them, that they rather than others should appropriate unto themselves this grace.
For these, while they feign that they present this distinction in a sound sense, seek to instill into the people the destructive poison of the Pelagian errors.
177
PARAGRAPH 7. Who teach: That Christ neither could die, nor needed to die, and also did not die, for those whom God loved in the highest degree and elected to eternal life, since these do not need the death of Christ.
For they contradict the apostle, who declares, Christ: “loved me and gave himself for me (Gal 2:20).” Likewise: “Who will bring any charge against those whom God has chosen? It is God who justifies. Who is he that condemns? Christ Jesus, who died (Rom 8:33–34)”, namely, for them; and the Savior who says: “I lay down my life for the sheep (John 10:15).” And: “My command is this: Love each other as I have loved you. Greater love has no one than this, that he lay down his life for his friends (John 15:12–13).”
THE 1689 BAPTIST CONFESSION OF FAITH480
Of God’s Covenant
1. The distance between God and the creature is so great, that although reasonable creatures do owe obedience unto him as their creator, yet they could never have attained the reward of life but by some voluntary condescension on God’s part, which he hath been pleased to express by way of covenant.1
1Luke xvii. 10, Job xxxv. 7, 8.
2. Moreover, man having brought himself under the curse of the law by his fall it pleased the Lord to make a covenant of grace,2 wherein he freely offereth unto sinners life and salvation by Jesus Christ, requiring of them faith in him, that they may be saved;3 and promising to give unto all those that are ordained unto eternal life, his Holy Spirit, to make them willing and able to believe.4
2Gen. ii. 17, Gal. iii. 10, Rom. iii. 20, 21. 3Rom. viii. 3, Mark xvi. 15, 16, John iii. 16. 4Ezek. xxxvi. 26, 27, John vi. 44, 45, Ps. cx. 3.
3. This covenant is revealed in the gospel, first of all to Adam in the promise of salvation by the seed of the woman,5 and afterwards by farther steps, until the full discovery thereof was completed in the New Testament;6 and it is founded in that eternal covenant transaction that was between the Father and the Son about the redemption of the elect;7 and it is alone by the grace of this covenant that all of the posterity of fallen Adam that ever were saved did obtain life and blessed immortality, man being now utterly incapable of acceptance with God upon those terms on which Adam stood in his state of innocency.8
5Gen. iii. 15. 6Heb. i. 1. 72 Tim. i. 9, Tit. i. 2. 8Heb. xi. 6, 13, Rom. iv. 1, 2, &c., Acts iv. 12, John viii. 56.
Of Christ the Mediator
1. It pleased God, in his eternal purpose, to choose and ordain the Lord Jesus, his only begotten Son, according to the covenant made between them both to be the mediator between God and man;1 the prophet,2 priest,3 and king;4 head and saviour of his church,5 the heir of all things,6 and judge of the world;7 unto whom he did from all
480 From the Second London Baptist Confession of 1677 (1689), Chapter 7, “Of God’s Covenant” and Chapter 8, “Of Christ the Mediator.” 178
eternity give a people to be his seed and to be by him in time redeemed, called, justified, sanctified, and glorified.8
1Isa. xlii. 1, 1 Pet. i. 19, 20. 2Acts iii. 22. 3Heb. v. 5, 6. 4Ps. ii. 6, Luke i. 33. 5Eph. i. 22, 23. 6Heb. i. 2. 7Acts xvii. 31. 8Isa. liii. 10, John xvii. 6, Rom. viii. 30.
2. The Son of God, the second person in the Holy Trinity, being very and eternal God, the brightness of the Father’s glory, of one substance and equal with him who made the world, who upholdeth and governeth all things he hath made, did, when the fullness of time was come, take upon him man’s nature, with all the essential properties and common infirmities thereof,9 yet without sin,10 being conceived by the Holy Spirit in the womb of the Virgin Mary, the Holy Spirit coming down upon her: and the power of the Most High overshadowing her; and so was made of a woman of the tribe of Judah, of the seed of Abraham and David according to the scriptures;11 so that two whole, perfect, and distinct natures were inseparably joined together in one person, without conversion, composition, or confusion, which person is very God and very man, yet one Christ, the only mediator between God and man.12
9John i. 14, Gal. iv. 4. 10Rom. viii. 3, Heb. xi. 14, 16, 17; iv. 15. 11Matt. i. 22, 23, Luke i. 27, 31, 35. 12Rom. ix. 5, 1 Tim. ii. 5.
3. The Lord Jesus, in his human nature thus united to the divine, in the person of the Son, was sanctified and anointed with the Holy Spirit above measure,13 having in him all the treasures of wisdom and knowledge;14 in whom it pleased the Father that all fulness should dwell,15 to the end that being holy, harmless, undefiled,16 and full of grace and truth,17 he might be throughly furnished to execute the office of a mediator and surety;18 which office he took not upon himself, but was thereunto called by his Father;19 who also put all power and judgment in his hand, and gave him commandment to execute the same.20
13Ps. xlv. 7, Acts x. 38, John iii. 34. l4Col. ii. 3. 15Col. i. 19. 16Heb. vii. 26. 17John i. 14. 18Heb. vii. 22. 19Heb. v. 5. 20John v. 22, 27, Matt xxviii. 18, Acts ii. 36.
4. This office the Lord Jesus did most willingly undertake,21 which that he might discharge he was made under the law,22 and did perfectly fulfil it, and underwent the punishment due to us, which we should have borne and suffered,23 being made sin and a curse for us;24 enduring most grievous sorrows in his soul, and most painful sufferings in his body;25 was crucified, and died, and remained in the state of the dead, yet saw no corruption:26 on the third day he arose from the dead27 with the same body in which he suffered,28 with which he also ascended into heaven,29 and there sitteth at the right hand of his Father making intercession,30 and shall return to judge men and angels at the end of the world.31
21Ps. xl. 7, 8, Heb. x. 5–10, John x. 18. 22Gal. iv. 4, Matt. iii. 15. 23Gal. iii. 13, Isa. liii. 6, 1 Pet. iii. 18. 242 Cor. v. 21. 25Matt. xxvi. 37, 38, Luke xxii. 44, Matt. xxvii. 46. 26Acts xiii. 37. 271 Cor. xv. 3, 4. 28John xx. 25, 27. 29Mark xvi. 19, Acts. i. 9–11. 30Rom. viii. 34, Heb. ix. 24. 31Acts x. 42, Rom. xiv. 9, 10, Acts i. 11, 2 Pet. ii. 4.
5. The Lord Jesus, by his perfect obedience and sacrifice of himself, which he through the eternal Spirit once offered up unto God, hath fully satisfied the justice of God,32 procured reconciliation, and purchased an everlasting inheritance in the kingdom of heaven for those whom the Father hath given unto him.33
179
32Heb. ix. 14; x. 14, Rom. iii. 25, 26. 33John xvii. 2, Heb. ix. 1.
6. Although the price of redemption was not actually paid by Christ till after his incarnation, yet the virtue, efficacy, and benefit thereof were communicated to the elect in all ages successively from the beginning of the world, in and by those promises, types, and sacrifice wherein he was revealed, and signified to be the seed which should bruise the serpent’s head;34 and the Lamb slain from the foundation of the world,35 being the same yesterday, and to–day, and forever.36
341 Cor. iv. 10, Heb. iv. 2, 1 Pet. i. 10, 11. 35Rev. xiii. 8. 36Heb. xiii. 8.
7. Christ, in the work of mediation, acteth according to both natures, by each nature doing that which is proper to itself; yet by reason of the unity of the person, that which is proper to one nature is sometimes in scripture, attributed to the person denominated by the other nature.37
37John iii. 13, Acts xx. 28.
8. To all those for whom Christ hath obtained eternal redemption, he doth certainly and effectually apply and communicate the same, making intercession for them;38 uniting them to himself by his Spirit, revealing unto them in and by the Word, the mystery of salvation, persuading them to believe and obey,39 governing their hearts by his Word and Spirit,40 and overcoming all their enemies by his almighty power and wisdom,41 in such manner and ways as are most consonant to his wonderful and unsearchable dispensation, and all of free and absolute grace, without any condition foreseen in them to procure it.42
38John vi. 37; x. 15, 16; xvii. 9, Rom. v. 10. 39John xvii. 6, Eph. i. 9, 1 John v. 20. 40Rom. viii. 9, 14. 41Ps. cx. 1, 1 Cor. xv. 25, 26. 42John iii. 8, Eph. i. 8.
9. This office of mediator between God and man is proper only to Christ, who is the prophet, priest, and king of the church of God, and may not be either in whole, or any part thereof, transferred from him to any other.43
431 Tim. ii. 5.
10. This number and order of offices is necessary; for in respect of our ignorance, we stand in need of his prophetical office;44 and in respect of our alienation from God, and imperfection of the best of our services, we need his priestly office to reconcile us and present us acceptable unto God;45 and in respect of our averseness and utter inability to return to God, and for our rescue and security from our spiritual adversaries, we need his kingly office to convince, subdue, draw, uphold, deliver, and preserve us to his heavenly kingdom.46
44John i. 18. 45Col. i. 21, Gal. v. 17. 46John xvi. 8, Ps. cx. 3, Luke i. 74, 75.
AN EXPOSITION OF THE DOCTRINE481
For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit. (1 Peter 3:18)
481 The article on “Particular Redemption” adapted from the tract, “The Full and Glorious Atonement of Our Lord Jesus Christ” by the author. 180
1 Peter 3:18 provides a commentary on the atonement wrought by our Lord Jesus Christ. “For Christ hath once suffered for sins…” This reveals the fact and necessity of redemption or why our Lord died. It was for sin. When Peter goes on to say, “The just for the unjust…” that reveals the vicarious or substitutionary nature of Christ’s death. When the apostle declares “…that he might bring us to God,” we note the certainty of redemption. Our Lord did not die to make men savable. The purpose was to reconcile men to God!
Such a profound subject necessitates both clarity and conciseness. The subject is approached in the following manner: Particular Redemption considered Theologically, Scripturally and Practically.
Of God’s Covenant
1. The distance between God and the creature is so great, that although reasonable creatures do owe obedience unto him as their creator, yet they could never have attained the reward of life but by some voluntary condescension on God’s part, which he hath been pleased to express by way of covenant.1
1Luke xvii. 10, Job xxxv. 7, 8.
2. Moreover, man having brought himself under the curse of the law by his fall it pleased the Lord to make a covenant of grace,2 wherein he freely offereth unto sinners life and salvation by Jesus Christ, requiring of them faith in him, that they may be saved;3 and promising to give unto all those that are ordained unto eternal life, his Holy Spirit, to make them willing and able to believe.4
2Gen. ii. 17, Gal. iii. 10, Rom. iii. 20, 21. 3Rom. viii. 3, Mark xvi. 15, 16, John iii. 16. 4Ezek. xxxvi. 26, 27, John vi. 44, 45, Ps. cx. 3.
3. This covenant is revealed in the gospel, first of all to Adam in the promise of salvation by the seed of the woman,5 and afterwards by farther steps, until the full discovery thereof was completed in the New Testament;6 and it is founded in that eternal covenant transaction that was between the Father and the Son about the redemption of the elect;7 and it is alone by the grace of this covenant that all of the posterity of fallen Adam that ever were saved did obtain life and blessed immortality, man being now utterly incapable of acceptance with God upon those terms on which Adam stood in his state of innocency.8
5Gen. iii. 15. 6Heb. i. 1. 72 Tim. i. 9, Tit. i. 2. 8Heb. xi. 6, 13, Rom. iv. 1, 2, &c., Acts iv. 12, John viii. 56.
Of Christ the Mediator
1. It pleased God, in his eternal purpose, to choose and ordain the Lord Jesus, his only begotten Son, according to the covenant made between them both to be the mediator between God and man;1 the prophet,2 priest,3 and king;4 head and saviour of his church,5 the heir of all things,6 and judge of the world;7 unto whom he did from all
480 From the Second London Baptist Confession of 1677 (1689), Chapter 7, “Of God’s Covenant” and Chapter 8, “Of Christ the Mediator.” 178
eternity give a people to be his seed and to be by him in time redeemed, called, justified, sanctified, and glorified.8
1Isa. xlii. 1, 1 Pet. i. 19, 20. 2Acts iii. 22. 3Heb. v. 5, 6. 4Ps. ii. 6, Luke i. 33. 5Eph. i. 22, 23. 6Heb. i. 2. 7Acts xvii. 31. 8Isa. liii. 10, John xvii. 6, Rom. viii. 30.
2. The Son of God, the second person in the Holy Trinity, being very and eternal God, the brightness of the Father’s glory, of one substance and equal with him who made the world, who upholdeth and governeth all things he hath made, did, when the fullness of time was come, take upon him man’s nature, with all the essential properties and common infirmities thereof,9 yet without sin,10 being conceived by the Holy Spirit in the womb of the Virgin Mary, the Holy Spirit coming down upon her: and the power of the Most High overshadowing her; and so was made of a woman of the tribe of Judah, of the seed of Abraham and David according to the scriptures;11 so that two whole, perfect, and distinct natures were inseparably joined together in one person, without conversion, composition, or confusion, which person is very God and very man, yet one Christ, the only mediator between God and man.12
9John i. 14, Gal. iv. 4. 10Rom. viii. 3, Heb. xi. 14, 16, 17; iv. 15. 11Matt. i. 22, 23, Luke i. 27, 31, 35. 12Rom. ix. 5, 1 Tim. ii. 5.
3. The Lord Jesus, in his human nature thus united to the divine, in the person of the Son, was sanctified and anointed with the Holy Spirit above measure,13 having in him all the treasures of wisdom and knowledge;14 in whom it pleased the Father that all fulness should dwell,15 to the end that being holy, harmless, undefiled,16 and full of grace and truth,17 he might be throughly furnished to execute the office of a mediator and surety;18 which office he took not upon himself, but was thereunto called by his Father;19 who also put all power and judgment in his hand, and gave him commandment to execute the same.20
13Ps. xlv. 7, Acts x. 38, John iii. 34. l4Col. ii. 3. 15Col. i. 19. 16Heb. vii. 26. 17John i. 14. 18Heb. vii. 22. 19Heb. v. 5. 20John v. 22, 27, Matt xxviii. 18, Acts ii. 36.
4. This office the Lord Jesus did most willingly undertake,21 which that he might discharge he was made under the law,22 and did perfectly fulfil it, and underwent the punishment due to us, which we should have borne and suffered,23 being made sin and a curse for us;24 enduring most grievous sorrows in his soul, and most painful sufferings in his body;25 was crucified, and died, and remained in the state of the dead, yet saw no corruption:26 on the third day he arose from the dead27 with the same body in which he suffered,28 with which he also ascended into heaven,29 and there sitteth at the right hand of his Father making intercession,30 and shall return to judge men and angels at the end of the world.31
21Ps. xl. 7, 8, Heb. x. 5–10, John x. 18. 22Gal. iv. 4, Matt. iii. 15. 23Gal. iii. 13, Isa. liii. 6, 1 Pet. iii. 18. 242 Cor. v. 21. 25Matt. xxvi. 37, 38, Luke xxii. 44, Matt. xxvii. 46. 26Acts xiii. 37. 271 Cor. xv. 3, 4. 28John xx. 25, 27. 29Mark xvi. 19, Acts. i. 9–11. 30Rom. viii. 34, Heb. ix. 24. 31Acts x. 42, Rom. xiv. 9, 10, Acts i. 11, 2 Pet. ii. 4.
5. The Lord Jesus, by his perfect obedience and sacrifice of himself, which he through the eternal Spirit once offered up unto God, hath fully satisfied the justice of God,32 procured reconciliation, and purchased an everlasting inheritance in the kingdom of heaven for those whom the Father hath given unto him.33
179
32Heb. ix. 14; x. 14, Rom. iii. 25, 26. 33John xvii. 2, Heb. ix. 1.
6. Although the price of redemption was not actually paid by Christ till after his incarnation, yet the virtue, efficacy, and benefit thereof were communicated to the elect in all ages successively from the beginning of the world, in and by those promises, types, and sacrifice wherein he was revealed, and signified to be the seed which should bruise the serpent’s head;34 and the Lamb slain from the foundation of the world,35 being the same yesterday, and to–day, and forever.36
341 Cor. iv. 10, Heb. iv. 2, 1 Pet. i. 10, 11. 35Rev. xiii. 8. 36Heb. xiii. 8.
7. Christ, in the work of mediation, acteth according to both natures, by each nature doing that which is proper to itself; yet by reason of the unity of the person, that which is proper to one nature is sometimes in scripture, attributed to the person denominated by the other nature.37
37John iii. 13, Acts xx. 28.
8. To all those for whom Christ hath obtained eternal redemption, he doth certainly and effectually apply and communicate the same, making intercession for them;38 uniting them to himself by his Spirit, revealing unto them in and by the Word, the mystery of salvation, persuading them to believe and obey,39 governing their hearts by his Word and Spirit,40 and overcoming all their enemies by his almighty power and wisdom,41 in such manner and ways as are most consonant to his wonderful and unsearchable dispensation, and all of free and absolute grace, without any condition foreseen in them to procure it.42
38John vi. 37; x. 15, 16; xvii. 9, Rom. v. 10. 39John xvii. 6, Eph. i. 9, 1 John v. 20. 40Rom. viii. 9, 14. 41Ps. cx. 1, 1 Cor. xv. 25, 26. 42John iii. 8, Eph. i. 8.
9. This office of mediator between God and man is proper only to Christ, who is the prophet, priest, and king of the church of God, and may not be either in whole, or any part thereof, transferred from him to any other.43
431 Tim. ii. 5.
10. This number and order of offices is necessary; for in respect of our ignorance, we stand in need of his prophetical office;44 and in respect of our alienation from God, and imperfection of the best of our services, we need his priestly office to reconcile us and present us acceptable unto God;45 and in respect of our averseness and utter inability to return to God, and for our rescue and security from our spiritual adversaries, we need his kingly office to convince, subdue, draw, uphold, deliver, and preserve us to his heavenly kingdom.46
44John i. 18. 45Col. i. 21, Gal. v. 17. 46John xvi. 8, Ps. cx. 3, Luke i. 74, 75.
AN EXPOSITION OF THE DOCTRINE481
For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit. (1 Peter 3:18)
481 The article on “Particular Redemption” adapted from the tract, “The Full and Glorious Atonement of Our Lord Jesus Christ” by the author. 180
1 Peter 3:18 provides a commentary on the atonement wrought by our Lord Jesus Christ. “For Christ hath once suffered for sins…” This reveals the fact and necessity of redemption or why our Lord died. It was for sin. When Peter goes on to say, “The just for the unjust…” that reveals the vicarious or substitutionary nature of Christ’s death. When the apostle declares “…that he might bring us to God,” we note the certainty of redemption. Our Lord did not die to make men savable. The purpose was to reconcile men to God!
Such a profound subject necessitates both clarity and conciseness. The subject is approached in the following manner: Particular Redemption considered Theologically, Scripturally and Practically.
When carnal philosophy is set aside and we view the scripture we see clearly God's design
pg184;
PURPOSE OR INTENT
Second, there are those passages of Scripture which teach plainly the purpose and intent of our Lord’s suffering and death. Examples include such language as that of our text: He suffered that “He might bring us to God” (1 Pet. 3:18). “The Lord hath laid on him the iniquity of us all” (Is. 53:6). “Who gave himself for our sins that he might deliver us…” (Gal. 1:3–4). “Christ hath redeemed us from the curse of the law, being made a curse for us…” (Gal. 3:13). “Christ Jesus came into the world to save sinners…” (1 Tim. 1:15). “Who gave himself for us that he might redeem us…” (Tit. 2:14). Cf. also such passages as 2 Cor. 5:21; Rom. 5:8–10; Eph. 2:15–16; Col. 1:21–29; Heb. 9:14. These statements of Scripture beyond controversy show that the suffering and death of our Lord was substitutionary and vicarious. His purpose was to “bring us to God”.
A DEFINITE AND PARTICULAR REDEMPTION
The second category of Scriptures includes those statements which assert a definite and particular redemption. We mark such statements as: He was stricken for the transgression of “my people” (Is. 53:8; Matt. 1:21). He laid down his life for “the sheep” (Jn. 10:11). God purchased “the church” with his own blood (Acts 20:28). He gave himself in sacrifice for “the many” (Matt. 20:28; Mk. 14:24; Rom. 5:12–21; Heb. 9:28). Inspired writers use such language as “Who loved me and gave himself for me” (Gal 2:20), also such terms as “we” and “us,” and always in a covenant–context (Rom. 5:8; 8:32; 1 Pet. 3:18).
There is abundant reference to the covenantal nature of our Lord’s mission and work and the identification of his people with him in these (Cf. Heb. 2:9–18; 9:15). In John 17 he prays “not for the world”, but for those whom God gave him out of the world. Believers have been identified with the Lord Jesus Christ from before the foundation of the world including his sacrificial death (Eph. 1:3–7). Not only does the Scripture represent the atonement as actually substitutionary and vicarious, but particular, personal, covenantal and effectual.
pg184;
PURPOSE OR INTENT
Second, there are those passages of Scripture which teach plainly the purpose and intent of our Lord’s suffering and death. Examples include such language as that of our text: He suffered that “He might bring us to God” (1 Pet. 3:18). “The Lord hath laid on him the iniquity of us all” (Is. 53:6). “Who gave himself for our sins that he might deliver us…” (Gal. 1:3–4). “Christ hath redeemed us from the curse of the law, being made a curse for us…” (Gal. 3:13). “Christ Jesus came into the world to save sinners…” (1 Tim. 1:15). “Who gave himself for us that he might redeem us…” (Tit. 2:14). Cf. also such passages as 2 Cor. 5:21; Rom. 5:8–10; Eph. 2:15–16; Col. 1:21–29; Heb. 9:14. These statements of Scripture beyond controversy show that the suffering and death of our Lord was substitutionary and vicarious. His purpose was to “bring us to God”.
A DEFINITE AND PARTICULAR REDEMPTION
The second category of Scriptures includes those statements which assert a definite and particular redemption. We mark such statements as: He was stricken for the transgression of “my people” (Is. 53:8; Matt. 1:21). He laid down his life for “the sheep” (Jn. 10:11). God purchased “the church” with his own blood (Acts 20:28). He gave himself in sacrifice for “the many” (Matt. 20:28; Mk. 14:24; Rom. 5:12–21; Heb. 9:28). Inspired writers use such language as “Who loved me and gave himself for me” (Gal 2:20), also such terms as “we” and “us,” and always in a covenant–context (Rom. 5:8; 8:32; 1 Pet. 3:18).
There is abundant reference to the covenantal nature of our Lord’s mission and work and the identification of his people with him in these (Cf. Heb. 2:9–18; 9:15). In John 17 he prays “not for the world”, but for those whom God gave him out of the world. Believers have been identified with the Lord Jesus Christ from before the foundation of the world including his sacrificial death (Eph. 1:3–7). Not only does the Scripture represent the atonement as actually substitutionary and vicarious, but particular, personal, covenantal and effectual.
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