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Here we would do well to take particular notice of the mission on which Christ
came to earth. He did not come to lay basis for atonement, to make redemption
possible and salvation easier, as is commonly taught. He came to make
atonement, to redeem and to save. In announcing the birth of the
Christ child the angel said to Joseph, “Thou shalt call his name JESUS: for
he shall save his people from their sins," Matthew 1:21.
With this text the great truth is established that Christ was to be a covenant
child to represent a covenant people – His people. And quite contrary to
the prominent doctrines of the day which are to the effect that He wants to save
and will if we repent and believe, etc., the Bible says He shall save
His people from their sins. A plain positive statement of truth, without
conditions.
In Hebrews 5:2 the writer defines the office work of a high priest as being to
offer both gifts and sacrifices for sins. He of course had reference to the Levitical Priesthood under the law of Moses. The question now arises, Did the
Priest under the law offer sacrifices for sin in the abstract, or for sin as
such, or did they offer sacrifices for sins of all nations, for all the people,
or for just the Israelites? The answer, of course, is for particular people, for
just the Israelites, the chosen people of God.
Now if this were a figure of the true, as it was, did Christ as our high Priest
make sacrifice for sin in the abstract, just as a sacrifice for sin as such,
available to all people, or did He make sacrifice for sins of particular people?
The answer of course is for particular, the chosen people of God. This being
true, another question now arises, did Christ redeem all for whom He died? He
either did, or He did not. There is no room for begging the question here. The
answer is either “yes” or “no.” He who answers “no” does, in so doing, deny the
blood of Christ. The Bible’s answer is, He did redeem all for whom He died, and
moreover He will save all He redeemed.
In the book of Titus (1:2), in accordance with the faith of God’s elect,
and in acknowledgement of the truth, Paul speaks of eternal life which God that
cannot lie promised before the world began. The literal translation of the
phrase “before the world began,” is “before the ages of time.” We see then that
God not only chose His people and predestinated them unto the adoption of
children to Himself by Christ Jesus before the foundation of the world, but that
He also promised eternal life before the ages of time.
If the promise of eternal life does not embrace all those chosen and
predestinated I frankly am at a loss to know who it does embrace. Is anyone
prepared to say that He promised eternal life to more than He chose and
predestinated? I should think not. On the other hand, IS ANYONE PREPARED TO SAY
THAT He promised eternal life to fewer than He chose and predestinated? I should
hope not. His promise of eternal life therefore was to covenant people. Christ
represented those covenant people.
Upon what conditions did God promise eternal life? The text mentions no
conditions of any description. But, all the things necessary to bring all the
elect and those predestinated to a state of eternal life were to be, and indeed
are, performed by the Lord Jesus Christ, and by Him alone. On no other basis can
this unworthy writer find justification for addressing Christ as my Lord and Saviour, or saying with the patient and longsuffering Job, “I know that my
redeemer liveth” (Job 19:25).
This does not mean that God saved us before the world began, but that He chose
us unto salvation, predestinated us unto the adoption of children and promised
eternal life before the world began, and saves us here in time according to that
choice, predestination and promise. How beautifully and perfectly this
harmonizes with Paul’s teaching wherein he wrote to Timothy: “Who hath saved
us, and called us with an holy calling, not according to our works, but
according to his own purpose and grace, which was given us in Christ Jesus
before the world began.” - 2 Tim 1:9.
If the salvation of
this text was “not according to our works,” as Paul said it was, then it
certainly was not predicated upon repentance and faith. If it was “not according
to our works” but was according to the purpose and grace of God given in Christ
before the world began it was not predicated upon repentance and faith. Thus we
conclude once again, and properly so, that neither election, predestination nor
the promise of eternal life is conditioned upon repentance and faith, as the
church bulletin would have us believe.
But, one may ask, “Where does the gospel fit into this theology, and of what
value is it?” The very next verse in the Bible tells us. “But is now made
manifest by the appearing of our Saviour Jesus Christ, who hath abolished death,
and hath brought life and immortality to light through the gospel” (2 Tim
1:10). The gospel does not bring life and immortality, but it brings life
and immortality to light.
When therefore the gospel finds lodgment in the human heart and wherever it
meets with favorable reception it finds it in the heart made soft by the grace
of God and is received by a person who has been saved, not according to his
works, but by grace. It makes manifest and brings to light the spiritual life,
which God has already imparted to that person. Thus, we see, that it is not
those who repent and believe that God predestinates, but rather He calls to a
state of spirituality those whom He did predestinate.
In His capacity as a High Priest Jesus was made like unto His brethren that He
might be a merciful and faithful high priest in things pertaining to God, to
make reconciliation for the sins of the people, Heb. 2:17. He was made of a
woman, made under the law to redeem them that were under the law that we might
receive the adoption of sons, Gal. 4:4-5.
When the fullness of the time was come, He was sent and on this divine mission,
He appeared once in the world to put away sin by the sacrifice of Himself. In
that capacity, and to that end, He was once offered to bear the sins of many,
Heb. 9:26, 28. And for that purpose, He, through the eternal Spirit, offered
Himself without spot to God, Heb. 9:13. And by that offering, He hath perfected
them that are sanctified, Heb. 10:14.
Jesus is the only High Priest in the universe and He, being the brightness of
God’s glory and the express image of His person, upholding all things by
the word of His power He went back to heaven when He had by Himself
purged our sins, and sat down on the right hand of the Majesty on high, Hebrews
1:3. I understand this to mean that He not only did it alone, but that He purged
our sins by the offering and sacrifice of Himself.
This brings us to the climax and to the forever triumphant statement: “By his
own blood he entered in once into the holy place, having obtained eternal
redemption for us,” Heb 9:12. No wonder John and the four and twenty Elders
sang a new song when they saw the Lamb as it had been slain and understood that
by His blood He redeemed us unto God out of every kindred, and tongue, and
people, and nation, Rev. 5:9. And as our High Priest He was able to save to the
uttermost them that come to God by Him, or as I understand the text to mean,
those who are brought to God through His redemption, because “He ever liveth to
make intercession for them,” [Heb 7:25].
In my opinion the strongest argument that can be brought against this doctrine
is founded upon Heb. 2:9, which reads:
“But we see Jesus, who was made a little lower than the angels for the
suffering of death, crowned with glory and honour; that he by the grace of God
should taste death for every man.”
Based upon the expression “for
every man” in this text the argument is made that the death of Christ was
designed to obtain the universal redemption of the entire human race. But in
this connection I ask, what is the meaning of the expression “for every man?”
Does it necessarily mean the entire human race? In Luke 16:16, it was said by
the Saviour, “The law and the prophets were until John: since that time the
kingdom of God is preached, and every man presseth into it.” Now will the
objectors to the doctrine of particular redemption tells us that the expression
“every man” in this text means the entire human race? There is not one that
will. I now ask again, if “every man” in Luke 16:16, does not necessarily
mean the entire human race, then why does it necessarily mean it in Heb. 2:9?
The answer is, it does not.
In Luke 16:16, it simply means that every man who is in, or gets in, the Kingdom
of God is there by virtue of having pressed into it. “Every man” is simply the
every man or every one under consideration. So it is with Heb. 2:9. There the
word “man” is not in the original. It is “every one.” But that does not change
the meaning any. It is simply every one or every man under consideration. Is it
the entire human race that is under consideration? No, the context does not so
speak.
Verses 10, 11, 12, and 13 read as follows: “For it became him, for whom are
all things, and by whom are all things, in bringing many sons unto glory, to
make the captain of their salvation perfect through sufferings. For both he that
sanctifieth and they who are sanctified are all of one: for which cause he is
not ashamed to call them brethren, Saying, I will declare thy name unto my
brethren, in the midst of the church will I sing praise unto thee. And again, I
will put my trust in him. And again, Behold I and the children which God hath
given me.”
From these texts we see that it
was many sons that Christ was bringing to glory, that it is those
sanctified, whom Christ called His brethren, the children which God hath
given Me that are under consideration. The expression “every man” or every
one” then means every one of the many sons that He brought to glory. It means
every man that is sanctified, spoken of as “my brethren,” and every one of “the
children whom God hath given me.”
The reader is now invited to notice how perfectly and beautifully this
harmonizes with the fact that God predestinated us unto the adoption of sons,
promised us eternal life before time began, and gave Christ power over all flesh
that He should give eternal life to as many “as Thou hast given Him,” John 17:3.
While it is not my object to meet all arguments that might be made against the
doctrine of particular redemption I should like to note that 1 John 2:2 poses no
more difficulty than Hebrews 2:9. Here it is written: “And he is the
propitiation for our sins: and not for ours only, but also for the sins of the
whole world.” It is of course urged by many that since Christ is the
propitiation for not only “our sins,” but also for the sins of the whole world
His death must have been designed to reach the entire human race.
But, does the word “world” necessarily mean the entire human race? It not only
does not necessarily mean it, it seldom does mean it. The word
“propitiation” means ‘atonement.’ Thus, whoever may be embraced in the term
“whole world,” Christ is the atonement for their sins. This text does not say
that He would be the propitiation for their sins should they be fortunate enough
to hear the gospel, repent and believe, but that He is the propitiation
for their sins.
In John 1:29 it was said of Christ “Behold the Lamb of God, which taketh away
the sin of the world.” And in 2 Corinthians 5:19 it is said that God was in
Christ reconciling the world unto Himself. Not “imputing their transgressions
unto them.” By not imputing their transgressions unto them, but by imputing them
against the Lord Jesus Christ (Isa. 53) God reconciled the world unto Himself.
He took away the sin of the world. He did not attempt to do it, He did
it, and not a part of the world, all of it. Thus He is the
propitiation for the sins of the whole world. Rather than overthrowing the
doctrine of particular redemption, these texts confirm it.
Particular attention is now called to John 1:9, which reads: “That was the
true Light, which lighteth every man that cometh into the world.” Here we
have both expressions, “every man” and “world” appearing in one text. And it is
said that Christ lights the life of every man that cometh into the world. Verse
4 says: “In him was life; and the life was the light of men.” It follows
therefore that if “every man” and “world” means the entire human race then every
member of the human race is lighted by the life of Christ and universal
salvation is the result. But neither the Arminian
(LINK) or the Primitive Baptist
believe in universalism.
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