 the title of our sermon this morning, the extent of the atonement, the extent of the atonement. I think you can figure out from that title what the sermon is about this morning. We've been looking at the atonement. We are now coming to our consideration of the extent of the atonement. The Lord has continued to bless us, been incredibly, amazingly gracious to us throughout this study. Each week, every week in our study of the essentials, we have, so to speak, the blessing, the joy of standing at the base of another Everest in the theology of our faith and beginning the climb together. These are massive, grand, sweeping, glorious, magnificent truths, each one pointing us to staggering realities of setting our minds in heavenly places as it were, right? Fixing our gaze on eternal and unseen things in the heavens, things pertaining to a kingdom which cannot be shaken, and each week as we begin the subject, we take the first steps as it were up the mountain. Some of us are retracing our steps as we begin that climb up the mountain again, stirred up by way of reminder, if you will. There's always something awe-inspiring, no matter where you are on the mountain itself, always something to wonder and marvel at. Great views aren't only at the peak, right? Others are just beginning to climb, and it's good to have you on the mountain with us as we climb and learn of the Lord as we go. And all of this, all of these subjects now are necessary to a life of climbing, and this is where we start. These are introductions to grand and glorious sweeping truths in the Bible. Well, this morning we have another much needed day at base camp, so to speak, and let's keep in mind, bear in mind that where we're at is base camp. These are introductions to these subjects, and we begin to grasp the magnitude of these subjects through these brief introductions, and we are standing before the Everest that is the atonement of the Lord Jesus Christ, and it is a massive monument to the person and work of the Lord Jesus Christ. Now, in considering that grand mountain, we first consider the necessity, the necessity of the atonement. We are in desperate need to be reconciled to God, and the person and work of the Son, the Son of God, the one mediator between God and men, is the only way in which that reconciliation is accomplished. The atonement of the Lord Jesus Christ is a consequent absolute necessity. Well, after considering the necessity of the atonement, we then consider the nature of the atonement. Through his perfect obedience, through the sacrifice of himself, Jesus Christ fully satisfied, propitiated, the wrath of God fully satisfied, the justice of God, Jesus Christ procured our reconciliation, he secured our redemption, and he purchased our everlasting inheritance. That's the nature of the atonement. Now, this morning now, we endeavor to consider the extent of the atonement. When we think about the extent of the atonement, we're asking the question, on whose behalf did the Lord Jesus Christ die? On whose behalf did he do all of these things? Did he secure this wondrous redemption? On whose behalf did he offer himself as a sacrifice for sin? For whom did Jesus Christ make atonement? Now, the answer to that question is rooted and grounded in the nature of the atonement. That's why we began with that subject last week. What is the atonement? What is the aim of the atonement? These are questions that we began to answer last week. What does the atonement actually accomplish and how does the atonement actually accomplish it? Well, the overwhelming testimony of Scripture, which is only opposed by unbelievers, reprobates, and fools, is that the atonement of the Lord Jesus Christ accomplished a full and complete redemption. You shall call his name Jesus, why? Because he will save his people from their sins. And that's exactly what he did. This is a faithful saying worthy of all acceptance that Jesus Christ came into the world to save sinners. Galatians chapter 3 verse 13, Christ has redeemed us from the curse of the law. The furthermore, the overwhelming and inarguable testimony of Scripture, only opposed by unbelievers, reprobates, and fools, is that the atonement of the Lord Jesus Christ was vicarious in nature. It was substitutionary. Galatians chapter 3 verse 13, Christ has redeemed us from the curse of the law, what? Having become a curse for us. Second Corinthians chapter 5 verse 21, for he made him who knew no sin to be sin for us that we might become the righteousness of God in him. Isaiah chapter 53 verse 5, he was wounded for our transgressions. He was bruised for our iniquities, the chastisement for our peace was upon him and by his stripes we are healed. Substitutionary vicarious in nature. The Lord's atoning work is his actual substitutionary endurance of the penalty due our sin through which God reconciled us to himself. Do you see? Our guilt is actually removed. Our sins are actually forgiven. Our title to eternal life actually secured, redeemed by the blood of the Lamb. I'm given the gift of repentance and faith through which I am justified. My chains fell off. My heart was free. I rose, went forth and followed thee. So the nature, if the nature of the atonement involves an actual atonement, and if the nature of the atonement involves actual substitution, then that's the biblical context in which we answer our question about its extent. Actual atonement for whom? Actual substitution for whom? Well, it seemed obvious, wouldn't it, when you think about it in that sense. On whose behalf did Christ propitiate or satisfy the wrath of God? Whose liability for punishment did he take upon himself on the cross? Whom did he reconcile to God in the body of his flesh through death? Whom did he redeem from the curse of the law? For whom did he himself become a curse? For whom did Christ die? We think about it in that context. It seems very clear, doesn't it? If our Lord's work was effective, if it accomplished an actual atonement, which is only doubted by unbelievers, reprobates, and fools, then it could never be intended for anyone who finally perishes. That's important to note. Think with me, right? If the Lord's work was effective, if it accomplished an actual atonement, then it could never be intended for anyone who perishes. The atonement accomplishes the salvation of God's people. Jesus Christ redeems them from sin and reconciles them to God. Our confession of faith, once again, chapter eight, article five, says it this way. The Lord Jesus, by his perfect obedience, by the sacrifice of himself, which he through the eternal spirit once offered up unto God, hath fully satisfied the justice of God, has procured reconciliation, and has purchased an everlasting inheritance in the kingdom of heaven for all those whom the Father hath given unto him. He didn't make satisfaction possible. He didn't make atonement possible. He fully satisfied the justice of God. He didn't make reconciliation available. He didn't make reconciliation possible or potential. He fully procured reconciliation. He fully secured reconciliation. He doesn't hold out an inheritance like a carrot on a stick for us to rob off after it. He gave us our inheritance. He wasn't merely waiting around for us to respond. He secured our inheritance. He fully purchased, fully secured our inheritance. A place has been prepared for us. We who were dead, he made alive in Christ. And our confession is clear. That satisfaction, that reconciliation, that purchase of an everlasting inheritance is for all those whom the Father has given to the Son. Where does that language come from? It is for all those whom the Father hath given unto him. That work, that the work of Jesus Christ is for all those whom the Father has given to the Son. Where does that language come from? Turn with me to John chapter 6. John chapter 6. And let's take a look at where that language comes from. John chapter 6. Look there beginning with me at verse 35. Verse 35. Great crowds have begun to follow the Lord Jesus Christ as he makes his way around the sea of Galilee as he's preaching. The day before this, the crowd had grown to about 5,000 men, including women and children. That number would have likely been far greater. And the Lord had miraculously fed them from five barley loaves and two small fish. They were ready to take him by force and make him king. Now the next day, the day after, the crowds gathered to the Lord Jesus Christ again, verse 35. And Jesus said to them, who's the them? It's the people in the crowd, do you see? The people of the crowd, those who've gathered, the thousands who are rushing, clinging to the Lord Jesus Christ. Jesus said to them, I am the bread of life. He who comes to me shall never hunger, and he who believes in me shall never thirst. In other words, this is like an open air proclamation. You've got the crowd set out before the Lord, and he proclaims to them, I am the bread of life. You come to me, you'll never hunger, right? Isaiah chapter 55. Oh, everyone who thirsts come to the waters, right? You who have no money, come buy and eat, buy wine and milk without money and without price. I seek the Lord while he may be found. Call upon him while he is near. The Lord is near there on the Sea of Galilee preaching this to them. Them in verse 35 refers to the crowds. This is a proclamation of salvation to anyone who hungers, anyone who thirsts. In other words, the gospel call is extended to all, extended to the crowds. It's a well meant offer. It's a genuine, it's a sincere offer. Do you see? But now in verse 36, I said to you, Jesus said to them, you have seen me and yet do not believe. They've seen his miracles. They've seen him. They've heard his preaching, the words dripping off his tongue, the magnificent teaching. Although it's an offer of salvation, verse 36, the people in the crowd do not believe. Why? Because they are dead in trespasses and sins. Even so, even so, Jesus says, verse 37, all that the Father gives me will come to me. You see, the Lord acknowledging, recognizing that although the multitudes are rejecting them, they see the Lord Jesus Christ and they do not believe. Jesus says, even so, the ones who have been given to me by my Father, those will come to me. The one who comes to me, I will by no means cast out. Now there's our language. All that the Father gives me, verse 37, will come to me. Who are those who come to Christ? In verse 37, all those whom the Father gives to Christ. Who comes to Christ? All those whom the Father gives to him. It's apparent from the text that only those whom the Father gives him, gives to the Son, will come to him. And we know that from later in the chapter, verse 44, no one can come to me unless the Father who sent me draws him. Verse 65, no one can come to me unless it has been granted to him by my Father. Who are those that come? All that the Father gives. Can they come on their own? Absolutely not. It must be granted to them by the Father. The Father himself must draw them. Do you see? Verse 38, for I have come down from heaven not to do my own will, but the will of him who sent me. Well, what is the will of the Father who sent Jesus Christ into the world to save sinners? What's the Father's will for the Son? This, verse 39, is the will of the Father who sent me. That of all he has given me, I should lose nothing but should raise it up at the last day. Now, we think we're already into discussing the extent of his atoning work. Of all those that the Father has given to the Son, the Son will lose none of them. He will preserve them. He will save them, redeem them, atone for them, make satisfaction for them. He will die for them. He will ensure their redemption and he will raise them up on the last day. In other words, all those given to the Son will be saved. Why? Because Jesus Christ has died for them. Because Jesus Christ will secure their salvation through his atoning work at Calvary. He's their substitute. He stands in their place. He bears their sin, bears their penalty. He redeems them, reconciles them, and he eventually raises them. Verse 40, this is the will of him who sent me. That everyone who sees the Son and believes in him, you notice verse 40, stands in contrast to verse 36. Verse 36, you've seen me and don't believe. Verse 40, everyone who sees me and does believe may have everlasting life, verse 40, and I will raise them up at the last day. Well, from the context, from the context, think about the text with me. Who are those who see the Son and believe? We've got the multitudes gathered around Jesus Christ. They see the Son and they don't believe. And the Lord Jesus Christ says, all who come to me, the Father gives me, all that the Father gives me will come to me. Well, who are those? Verse 40, who see and believe those who are given to him by the Father, those drawn by the Father, those to whom it has been granted by the Father, those for whom Christ makes atonement, those for whom he died? Well, walk through a text like that, which is inarguable, right? And all of a sudden, the defenses mount up and objections start to fly. Well, wait a minute, wait a minute. What about all those Texas say, whosoever? Okay, you know, hold your horses for a minute. Let's deal honestly with the text that's before us. Wasn't Jesus Christ a propitiation of this into the whole world? We can get to that text too. We'll get there, but you can't disregard texts like this and other texts like it. And there are many. You have to deal with this text. You have to deal effectively, exegetically with this text. And you have to deal with those texts and be willing when you deal with them, be willing to go where the truth leads you. It's like a kid with broccoli on his plate, right? Put broccoli on a plate and, you know, they're going to turn the plate so that the broccoli is on the other side of the plate and the mac and cheese is on this side and they want to push the broccoli so that the broccoli is not touching the chicken nuggets or the mac and cheese. And it's like, I'm going to eat my mac and cheese and just pretend like the broccoli doesn't exist. And maybe no one will notice, right? Maybe no one, so they eat the chicken nuggets and they eat the mac and cheese and they eat the french fry and then they start making conversation to disregard the broccoli, to draw your attention away from the broccoli. And when they get an opportunity, maybe they sweep the broccoli under the table and hope that the dog's going to eat it. The dog didn't like broccoli either, right? So whatever they can do to avoid eating the broccoli, the broccoli is good stuff here in our text. Eventually the kids just want to get up from the table without eating it, right? They want to get up from the table without eating it. Listen, this is the way people handle their theology when it comes to this. They want to avoid these texts. They want to avoid these truths and they want to quickly spin the plate and go to some other text. Well, who's so ever? Listen, you have got to deal exegetically effectively. You have to deal faithfully with these texts too. And we'll deal with those texts also, okay? Turn over to John chapter 10. John chapter 10 and look there at verse 27. This is another passage. I'm just going to stick to the Gospel of John here for a few minutes. Another passage that teaches the same concept, right? That the Father has given to the Son a certain specific particular group of people. John chapter 10, verse 27. And all those whom the Father has given to the Son will come to him. Verse 27. My sheep hear my voice. I know them and they follow me. Marks of sheep, they hear his voice. The Lord Jesus Christ knows them. He knows them and they follow him. They follow the Lord Jesus Christ. Why? Because the Lord Jesus Christ gives his life for them. Verse 11, verse 11. I am the Good Shepherd. The Good Shepherd gives his life for anyone who had come. Anyone who here. Anyone. If you just listen, if you'll just come, I'll give my... No, he gives his life for the sheep. I make eternal life available to them. No, verse 28. I give them eternal life. I don't just make it available. I don't just make it potential. I don't make it possible. I give them eternal life and they shall never perish. Why is it that they will never perish? Because he gives eternal life to them. He just makes it potential, just makes it possible, puts us in a savable position, puts us in a redeemable position. Well, then that's something that we can walk away from. Neither shall anyone snatch them out of my hand. Why? Verse 29. My Father who has given them to me. There's the language again. Is greater than all and no one is able to snatch them out of my Father's hand. I and my Father are one because the Lord Jesus Christ died for them. The Lord Jesus Christ and the Father preserve them also. What a secure place we find ourselves in. If you turn from sin to put your faith and trust in Jesus Christ and he has redeemed you from the curse of the law, then you are forever secure. Why? Because the Lord Jesus Christ himself holds you and then it's as if he takes the Father's hand and places the Father's hand on top of his and the Lord Jesus Christ and the Father both hold you fast. No one will ever snatch you from his hand. Your salvation is forever eternally secure. Why? Because you can bear it out till the end. I just got to grip my teeth and make it. No, the Lord Jesus Christ preserves you, holds you fast. I and my Father are one. Who are the sheep who are given eternal life? Those who are given to the Son by the Father. Why is it that they will never perish? Because they've been given eternal life by Jesus Christ who died for them. He atoned for them. He paid the penalty for their sins. His work was never intended for anyone who perishes. It's impossible and blasphemous to consider that, isn't it? Hebrews chapter 2 verse 13. The Lord stands in the assembly of the saints in heaven. The general assembly in church of the firstborn who are registered in heaven and he says, here am I and the children whom you have given to me. Right? Quoting Isaiah 8. The atonement of Jesus Christ being an actual atonement. The atonement of Jesus Christ being substitutionary in nature wasn't intended for anyone other than those whom the Father has given to the Son. The intent of the atonement was to save God's elect. That's the issue at hand, isn't it? The intent. The intent and the extent of the atonement. Those chosen in Christ. Ephesians chapter 1 verse from before the foundation of the world. The cross did not merely make possible the salvation of those for whom Christ died. The cross made certain the salvation of all those for whom Christ died. Praise God. Praise God. If Jesus Christ died for you, then you will never perish. Neither shall anyone snatch you out of his hand. One has said, the claim that Christ died for every man, even those who perish, is so far from magnifying the love and grace of God and dishonors both it and him for it reduces God's love to an impotent wish. You understand what he's saying? God's powerless, right? He does this and then he stands back, impotent, hoping, hat in hand for those that would come to him. Please, please, please, would you put your faith in me? When none of us will because we're depraved sinners. We're dead in trespasses and sins. We need a new heart. We need a new life in Christ. It dishonors both the love of God and the grace of God and God for it reduces God's love to an impotent wish and turns the whole economy of saving grace, so-called, into a monumental divine failure. Why is it a monumental divine failure? Because there are so many who perish in hell. Vast innumerable numbers of humanity perish eternally in hell. So far from magnifying the merit and worth of Christ's death, it cheapens it for it makes Christ to die in vain. If you believe the atonement of Jesus Christ was for all those who perish, then the atonement has lost its saving power and we are essentially left to save ourselves. There's a community pool that's made available and we got to go jump in that pool if we want to be saved, right? We've got to go swim around in that pool, but it's just made available, but somewhere over there we've got to go get it. We're essentially left to save ourselves. There are many, many believe it's most common today. Many believe that Christ died for everyone without exception. When they preach the gospel, they'll say Christ died for you preaching the gospel to a lost person, but we don't know that. But that's the assertion that's being made. Christ died for everyone without exception. That he died to pay the ransom, the sin debt for every son or daughter of Adam. Every single person who's ever lived, every single person on the planet has their sins paid for by Jesus Christ. Jesus Christ died for them. That's what they believe. Now listen, think with me. If that's the case and the atonement is actual for all people, Christ died for all people, then one of two options necessarily follow. One, that Christ failed in his work, that he didn't actually accomplish the salvation of all those for whom he died. And the evidence of that is that there are many who perish in hell. It's blasphemous. Or two, that Christ succeeded and therefore all people will be saved. It's called universalism. If Christ provided redemption, reconciliation, propitiation, expiation for all human beings and all their sin, well that must include the sin of unbelief. It must include the sin of impenitence. And clearly all human beings would then be saved if Christ succeeded in his work. If God's justice is satisfied by the work of Christ on the cross, then it would be unjust for God to punish a sinner in hell for the sins that were already paid for by Christ. That would make God unjust, do you see? Clearly, clearly not what Scripture teaches. You can't just do a basic reading through the Bible and come up with that. Neither of those conclusions will work. Neither of them will work. Those positions are only held by unbelievers, reprobates, and fools. So, how do they get around it? There's a crafty way in which they get around those pesky conclusions. They would say that Christ's atonement is sufficient for all, but efficient only for some. Sufficient for all, but efficient for some. Only effective for those who believe. Sufficient for all, but it only applies to those who believe. Now listen with me. Someone with really good sound theology that hears that, they would think to themselves, right? There's no limit, no limit to the value of the precious blood of the Lord Jesus Christ, no limit to that value. The value of his sacrifice so high, the merit of his work so precious, its worth is able to satisfy the justice of God against the sin of the entire human race. Its value so high, its merit so high, but that one with really good sound biblical theology would say, the atonement wasn't intended for everyone in the entire human race. It was meant for those that the Father elected to salvation and gave to the Son. Christ paid for their sin. Christ satisfied the wrath of God that was reserved for them. He died specifically for them. So the atonement was only efficient for some. It was efficient for the elect, efficient for them. Christ's atonement is sufficient for all, you see, and only efficient, sufficient for all, efficient for some. That's the way someone with good theology would conceive or understand that statement. However, it's not how it's intended. Everyone else, using that phrase, what they mean is this, what they mean is this. Christ's atonement is good enough to actually save everyone in the entire race, entire human race. There's no limit to the value of the blood of Jesus Christ so far so good. But it was only intended to make salvation possible for everyone. It was only intended to make salvation possible, but not certain for anyone. The atonement is unlimited in its availability, unlimited in its availability. It's there as sufficient for all. God intends for everyone to be saved, but the atonement only works for those who make the decision to put their faith in Christ. It's a subtle difference, isn't it? But it is a difference of incredible magnitude. And you need to think about those two things, okay? Think about what separates them and have that clear in your mind. When we think about the atonement and the difference between what you see as the theology that is just rampant across the professing church today, right? That is the predominant view of virtually every church you're going to come across, and it's unbiblical. We'll talk about why. Notice with me, both views limit the atonement. Both views limit the atonement. One limits the atonement to those that the Father gives to the Son. The atonement is limited to them. It limits the atonement to those who were chosen in Christ before the foundation of the world. The other limits the atonement by human response. Think with me now. To those who believe, it limits the atonement to those who make a decision to put their faith and trust in Jesus Christ. It limits the work of Christ. It limits the sovereignty of God. It limits the redemptive plans, the redemptive purposes of God. It limits the saving power of God. It subjects the very will of God to the response of the creature. It also limits the atonement. Both views limit the atonement. J. I. Packer says this. This view compels itself to cheapen grace and the cross by denying that the Father and the Son are sovereign in salvation, for it assures us that after God and Christ have done all that they can or will, it depends finally on each man's own choice whether God's purpose to save him is realized or not. It depends entirely on man's choice. Packer says this causes people to misunderstand the invitations of Christ in the gospel. Causes them to misunderstand the gospel. For we now have to read them, not as expressions of the tender patience of a mighty sovereign, we have to read or understand or contemplate the invitations of the gospel. We have to read them not as expressions of the tender patience of a mighty sovereign, but as the pathetic pleadings of impotent desire. God is hat in hand. Won't you come to me? And so the enthroned Lord is suddenly metamorphosed into a weak feudal figure tapping for Lauren Lee at the door of the human heart, which he is powerless to open. And this is a shameful dishonor to the Christ of the New Testament. Amen. This view denies the extent of our depravity. This view denies the extent of our dependence upon God to change our heart and renovate our fallen will. This view encourages us to believe in accord with our own sinful nature, encourages us to believe that we are the masters of our fate and the captains of our soul. Packer again, it can hardly be wondered at that the converts of this gospel are so often both irreverent and irreligious. This view of a so-called unlimited atonement is far too limiting, limits way too much. You see that is the fruit in churches today who have no concept of their own sinfulness, their own depravity. They view the atoning work of Lord Jesus Christ like a big community pool they can go and cannonball themselves into any time they want. And then we get out in the world and it's not quote-unquote working, right, or they get back into their sin. They just take another trip to the community pool when they're ready. They say the prayer again, they go and do their, you know, little sacramental thing. It's the reason why the professing church, not the Lord's church, why the professing church is in such a miserable, wretched, deplorable condition today. It's miserable wretched theology that leads this kind of nonsense. The underlying question concerning the extent of the atonement is the purpose or the intention of God in sending his Son to the cross. What was God's intention? Was it God's purpose simply to make salvation possible for some, but certain for none? Would God have to wait for man to respond before Christ's work actually became effective or efficient? Or did God intend the death of his Son to make salvation certain for those He had already set His love upon in Christ? Did Christ die to make salvation possible? Did He die to put us in a redeemable position or did Christ die for His own? Only one view makes sense of the biblical text. Only one. Think of the two views with me, right? Think. One view limits the atonement to those the Father has given to the Son. The other view limits the atonement by human response. If you believe that the actual atonement is limited by human response, then you have many texts to say in support of that. Whosoever will, or whoever comes, whoever believes. But you must twist and butcher and disregard all the texts that we've already looked at and many others. Texts that say that Christ died for His sheep, that He died a ransom for many, not all. Texts that say He died for those that the Father has given to Him, that He died to save His people from their sins. You have to twist, butcher, disregard those texts. However, however, if you believe those texts as they are stated, that Christ died for His elect, that Jesus Christ died for His sheep, then those who believe are those whom the Father has granted to believe. Faith is a gift of grace. John chapter 6 verse 65. Those who come to Christ are those whom the Father draws to Himself. John chapter 6 verse 44. And their salvation is certain. All that the Father gives me will come to me. John chapter 6 verse 37. It's the only view that's consistent with all those texts in Scripture. Otherwise, you've got to put a pirate patch on one eye and only look at texts you want to with your other eye. Well, someone would object. Of course they would. What about all those passages that say that Jesus Christ died for all? What about all those passages that say that Jesus Christ died for the world? John chapter 3 verse 16. For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life. For God did not send His Son into the world to condemn the world, but that the world through Him might be saved. Now we've already talked about it. Who is it that believes in Him to everlasting life? Those whom the Father draws to Himself. Those to whom it has been granted by the Father. Those who the Father has given to the Son that come to the Lord Jesus Christ. Those texts don't contradict one another, do they? If God has determined to save the world through Him verse 17, then the world through Him will be saved. The question about John 3.16 and 17 is not whether or not the world is going to be saved. The question is whether or not you will be a part of it when it is. Right? This is not speaking of every person without exception. There are many who perish. We know that. The world will be saved through the salvation of God's elect. Sam Waldron said this, if God sent the Son to save the world, then I assume that the world will be saved, just not everyone in it. Turn with me to Romans chapter 8, the text read in your hearing earlier. Romans chapter 8 in verse 31. Look at verse 31 there. Paul asked the question, verse 31, what then shall we say to these things? If God is for us, who can be against us? And we have to begin verse 31 by asking who the pronoun us is referring to. You see that there? The us whom God is for and the us, verse 31, that no one can be against, it's a rhetorical question, are those described in verses 28 through 30? Who's the us? Verse 28. We know that all things work together for the good to those who love God. Who are the us, those who love God, to those who are the called according to his purpose. They are the called according to his purpose for whom he foreknew. They are the ones who are foreknown. He also predestined. Those are the ones who are predestined to be conformed to the image of his son, those who are being conformed to the image of his son, that he might be the first born among many brethren. Those are the brethren of the Lord Jesus Christ. Moreover, whom he predestined, these he also called, whom he called, these he also justified and whom he justified, these he also glorified. Who's the us? It's them. Do you see? The us in verse 31 is referring to those who love God, those who have been called according to his purpose, those who are foreknown, predestined, justified and eventually glorified. Verse 32. He who did not spare his own son but delivered him up for us all. Now this is one of those primary proof texts for the Arminian or someone who holds to an unlimited atonement. Texts exactly like this. He who did not spare his own son but delivered him up for us all, how shall he not with him also freely give us, there it is again, all things. Now notice verse 32, for us all. Delivered him up for us all. It's not referring to all people without exception. It's not referring to all people. Who's the us? We've already established that, haven't we? It's referring to those for whom God delivered up his own son. That's the us. John Murray asked the pertinent question here. What is the scope or the extent of the expression for us all? It would be absurd to think reading this text that it's referring to all people without exception. Paul is saying that the father delivered up the son for all of us. Who's the us? All of us who are the called, those who love the Lord, those who are predestined. Who is the us? It's the same us that we see in verse 31. And the fact that he is freely given all things, that he will freely give us all things is rooted in the fact that he's already delivered up the son for us. He who did not spare his own son but delivered his son up for us all, all of the elect. How shall he not with him also freely give us? Are lost people recipients of all the benefits of Christ's atoning work on Calvary? All the benefits of salvation? No. Further clarifying the us for whom Christ was delivered up, Paul asked this in verse 33. Who shall bring a charge against God's elect? It's God who justifies. Who is he who condemns? It's Christ who died. Furthermore, is also risen. Who is even the right hand of God who also makes intercession for us. There it is again. Paul mentions God's elect and he mentions those whom God justifies, grounding the us once again in those who have been the called according to his purpose, grounding the us in those who are foreknown, predestined, justified, eventually glorified from verse 30. Notice that Christ's death resurrection intercession are mentioned in verse 34 and they're given as the reason that no one can bring a charge against God's elect in verse 33. No one can bring a charge against God's elect. Right? Why? Because it's God who justifies. No one's going to condemn us. Why? Because Christ, it's Christ who died and he's raised and he sits at the right hand of God making intercession for us. No one can bring a charge because he died for us. Do you see? He was raised for our justification. He always lives to make intercession for us. For us, those of us who are his, verse 35, who shall separate us from the love of Christ, then shall tribulation, distress, persecution, famine, nakedness, peril, sword? Absolutely not. As it is written, for your sake, we're killed all day long. We're counted as sheep for the slaughter. Yet in all of these things, we are, we stand into that as more than conquerors through him who loved us in this way. Paul says, I'm persuaded then. Christ died for me. God delivered him up for me. How much more will he also freely give me all things? Who's going to make a charge against me? Who's going to bring condemnation against me? No one. I'm persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other created thing, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. Christ has got me in his hand. God's hand is right here. No one shall start me out of his hand. Do you see? We're secure. We're secure because of his love for us. See most clearly, and the Father delivering him up for us. This is something. This is a blessing. It's a precious, beautiful, encouraging, blissful reality that Jesus Christ died, and these blessings are ours in him. He did this for me. They're mine. He is mine. I'm his. Do you see? This is a distinguishing love. It's a distinctive love. It's not just, it's not the community pool. It's a love reserved for those for whom he spared not his own son, but delivered him up for us all. Jesus Christ wasn't delivered up for all people. He was delivered up for all of us. God's elect, those called predestined according to his purpose, those specifically for whom he died and rose again, those for whom he now makes intercession. Turn with me. Just a few pages to the right. 2 Corinthians chapter 5. 2 Corinthians chapter 5. Hang in there with me. 2 Corinthians chapter 5, beginning in verse 14. For the love of Christ compels us, Paul says, because we judge thus that if one died for all, there it is again, this use of the word all. We're getting the impression here, aren't we, that the use of the word all has a restricted sense where Paul uses it in this way. And that's acceptable. We use the word all in that way all the time, don't we? The love of Christ compels us because we judge thus that if one died for all, then all died. Who's the all? I'm going to submit to you. It's the same all. Paul of us, those whom he foreloved in Christ, those who've been predestined. And he died for all of us, that those who live now in him should no longer live for themselves, but for him who died for them and rose again. Now notice in verse 14, Paul makes the death of the all a necessary connected result of the death of the one. The all for whom Christ died are the all who died so that they would no longer live for themselves. Who is that? That's believers. Those are believers. If one died for all, then the all died. Those who have not died to sin and self are not included in this all. It is all of those who died in Christ Jesus that are included here. One died for all, therefore all of those for whom he died, they all died in him. Notice also in verse 15, that's the same group that then live for him. There are many in this world who don't live for him. How can you say, how can you say to a lost person, Jesus Christ died for you when that lost person isn't living for Jesus Christ? If one died for all, then all died and now you live no longer to live for yourself, but to live for him who died for you. Right? Another passage that gives people great trouble. First John chapter two. Turn to first John chapter two with me. First John comes just before second John. First John two. Look at verse one. My little children, these things I write to you so that you may not sin. And if anyone sins, anyone of whom? Anyone of the children? Anyone of the children? If anyone of the children sins, we, who's the we? John and the children. You see? If anyone sins, we, John and the children, have an advocate with the Father, Jesus Christ the righteous. Jesus Christ the righteous is not an advocate with the Father for just anyone. He's an advocate with the Father for the we, for the children. We have an advocate with the Father, Jesus Christ the righteous, and he himself is the propitiation for our, who's the our? It's the we. Those for whom Christ died, the little children that have an advocate with the Father, Jesus Christ who always lives to make intercession for them. It's the same group. It's the us, right? He himself is the propitiation for our sins, the little children. And not for ours only. Paul or John is speaking to the disciples here alive at the time when he's writing this passage. We have a he himself is a propitiation for our sins. I would say it this way. I'm standing here before you today reading this text or thinking of these things. Jesus Christ is the propitiation for our sins. Well, listen, brothers and sisters, not for our sins only. He's the propitiation for the sins of the world. Now, what does John mean by that? Right? The propitiation for the sins appears to be made for the entire world. And some would say for all the world without exception. He died for every single human being. It must mean then, if that's the way you're going to take it, it must mean that the Atonement is universal. If he propitiated the wrath of God against the sin of every single human being in the entire human race, then the wrath of God against their sins is propitiated. And the billboards are true. God is not mad. The God clearly says that he is the wrath of God. This is a New Testament. New Testament. The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth of God in their unrighteousness. The wrath of God is revealed. It's a just wrath. It's a righteous wrath. Well, if they take it that way, that it's for the whole world universally, then Atonement must be universal. The Bible clearly teaches contrary to that idea. And you can't play loose and fast with the text. Let's be intellectually and exegetically honest with the text. Universal language seems to or appears to be used. We have to think about what the text is saying. Although universal language is used, we cannot use that language to justify a universal Atonement. We must interpret Scripture in the context of other Scripture. This is obviously not teaching a universal Atonement. Obviously not teaching universalism. So why would John use this language? The propitiation is not limited to those disciples there with him. Not limited to those disciples alive with him at the time. It's not limited just to the recipients of this little epistle that my children in verse one. It's for all of those whom the Father has given to the Son from every tribe, tongue, people, and nation. That sentence for the world. There's no other propitiation offered. It's the only one. Jesus Christ is the only propitiatory sacrifice for the entire world to look to. That sentence is the only one in the entire world. If the world is to be saved, then Jesus Christ is the one they must look to. He is the propitiation for sins speaks to the exclusivity, the exclusivity of the Lord's propitiation. It can only mean then that propitiation is for the world of people without distinction. Not the world of people without exception. The world of people without distinction. Are you a part of that? For the people of the whole world, similar to that look that we took at John 3.16, every tribe, tongue, people, and nation. It cannot mean that the wrath of God against all the sins of all the people in all the world have been propitiated. Christ did not die for all people. Do you see? It's not a proper presentation of the gospel to say that Christ died for you. Christ died to save his people from their sins. And if you will turn from your sin and trust him alone, and trust yourself to him, then Christ died for you. That fact that Christ died belongs to the believer's assurance. When we turn from our sin and we put faith and trust in Christ for all that he's done, it's done, it's completed, it's beautiful, it's magnificent. He has secured the salvation of his people. When we put our faith in him, that that belongs to us, then it becomes a matter of the believer's assurance that he did that for me. He paid for my sin. He atoned for me. He shed his blood for, not into a community pool. For me, he is mine. I am his. Incidentally, where does faith come into in the picture? Where is faith in all of this? Isn't it true that justification is by faith, grace alone, through faith alone and Christ alone? Aren't the benefits of Christ's work only applied when we exercise faith in the Savior? What about that other view of the atonement? It's not that the benefits of Christ's work are only potential. They're not just simply sitting in a reservoir in the community pool waiting for men to exercise faith and go and put their foot in. The benefits of Christ's work, including the faith, the gift of faith, are applied to God's elect in God's appointed time. God does it. The benefits are actual. Substitution is not potential. It's actual. It's real. And God has determined for those whom he saves to use faith as the means through which the elect enjoy the blessings of that atoning work. It's like we've heard the Gospel referred to as the Balm of Gilead, right? The saving work of Christ, a Balm, a medicine, if you will, a sound that can be applied to the needy soul. You think about it that way, the medicine, all that good. God is done. It's all done, everything, every spiritual blessing in the heavenly places with Christ. It's all in that Balm, that wondrous, beautiful gift of God's grace to the praise of his glory, all in that Balm. Faith, if you will, to use a poor analogy, is the syringe through which the instrumentality through which that healing Balm is given to us. And that's a gift of God. God chooses not through our works, not through some decision that we make, not through the will of the flesh or the will of the man. It's not the one who runs or the one who wills. God has determined to give us all those blessings through the instrumentality of faith. And that faith itself is a gift that he gives us so that we may enjoy the blessings of God apart from our works. Do you see? It's a grace, it's a gift, it's beautiful. For by grace you have been saved through faith. And that salvation by grace, through faith, the salvation and the grace and the faith, not of yourselves. It is the gift of God, not of works, lest anyone should boast. The faith that saves is not of yourselves, it is the gift of God. And when the Lord saves, he saves to the uttermost those who come to him through Christ. Believe upon the Lord Jesus Christ. Believe upon the Lord Jesus Christ. Turn from your sin. Walk in that glory, in the blessedness of all that Christ has done to save his people from their sins and know that he is yours and you are his. From before the foundation of the world, God set upon, determined in himself to save his people from their sins. Turn from your sins and be converted, that your sins may be blotted out. All praise, honor and glory to the one who has redeemed us by his blood. Amen. Let's pray. Father in heaven, we rejoice in the blessedness of this great salvation to which we've been delivered. Thank you, Lord, for this wondrous work of the Lord Jesus Christ. Thank you, Lord, that it applies to me. It applies to our brothers and sisters here. So grateful to you, Lord, for the joy and the blessedness of having you, our Savior, who has redeemed us by his blood, seated us in the heavenly places. Not a shame to call us brethren. We're grateful to you, Lord, for these truths, for these blessings. Help us to meditate on them. Help it to change the way that we think, the way that we worship, the way that we love, the way that we obey. May it fill our heart and mind for your glory in Jesus' name. Amen.