Doctrines of Grace: Particular Redemption

The point: Approach this subject with the Berean spirit, calling no man master, but being willing to receive the word and search things out to see if they are so.

He uses the example of debating the person of Christ with Jehovah's Witnesses, where pitting isolated texts against each other (e.g., 'I and my Father are one' vs. 'the Father is greater than I') is ineffective. This illustrates that the proper method for discussing particular redemption is not to pit 'broad' texts against 'limited' texts, but to view Christ's death in broader biblical categories.

Since those who hold to an unlimited atonement and those who hold to a limited, both profess to base their position upon the Scriptures, it will not do to begin this discussion by pitting the broad texts against the more limited texts. For instance, in discussing the whole matter of the person of Christ with the Jehovah's Witnesses, it does not do to start by quoting from John 10, I and my Father are one, because he will very promptly turn up a text which says the Father is greater than I from the same chapter. So you have his text, and your text, and then you go to it. No, you see, you will n...

7:56 - 9:23 Read in full sermon

The point: Approach this subject with the Berean spirit, calling no man master, but being willing to receive the word and search things out to see if they are so.

He quotes Hugh Martin, who argues it is 'extremely injudicious' to discuss any scriptural doctrine, especially the atonement, outside of the greater biblical categories to which it belongs. This reinforces the sermon's methodological approach of setting Christ's death in its broader biblical context.

John chapter 17 is a whole chapter that reflects this dimension of thought. Therefore, we must back off from the specific text dealing with a broad or more limited dimension of the death of Christ and ask ourselves in what broader circles of biblical concern is the death of Jesus Christ presented today? To us. And in his excellent treatment on the subject of the atonement, Hugh Martin, in a book that's been reprinted by Mac Publishers along with a treatise by A. A. Hodge on the atonement, says on this precise point, it is surely extremely injudicious, unwise, and impolitic for defenders of the...

10:07 - 11:24 Read in full sermon

In this part of the sermon: He outlines the proper attitude (humility, Berean spirit) and method for approaching the subject, emphasizing that it's not about pitting 'broad' texts against 'limited' texts…

He introduces a visual aid of a target with a bullseye (the cross) and four concentric circles (Covenant of Redemption, Christ's relationship to His people, Christ's priestly work, and the nature of His accomplishment). This analogy helps structure the sermon's argument by showing how Christ's death is integrally related to these broader biblical categories.

which the higher category affords. And he's simply saying in more academic language, what I'm trying to assert, that the death of Jesus Christ does not come to us in isolation. And therefore, as I seek to set before you the biblical materials indicating a definite and therefore limited design in the atoning work of Jesus Christ, I wish to do so by means of the visual help of a target. The bullseye has a cross set in it and also a number four outside of it, concentric circle, three, another, two, and one.

11:24 - 12:05 Read in full sermon

In this part of the sermon: The first concentric circle, the Covenant of Redemption, is explored, asserting the Trinitarian unity of purpose in creation and redemption, with the Father electing, the Son…

He quotes Charles Spurgeon calling the doctrine of the covenant of grace the 'marrow of divinity or theology,' and explains that just as marrow produces blood, understanding this covenant produces 'vigorous blood' in the system of God's children. This metaphor emphasizes the life-giving and foundational nature of the covenant of redemption for understanding Christ's death.

And then there is an excellent discussion of this in Dabney's Lectures in Systematic Theology, published by Zondervan, pages 429 to 440, and John Gill's Body of Divinity, pages 209 to 255. Charles Spurgeon called the doctrine of the covenant of grace the marrow of divinity or theology. Now what does your marrow do in your physical existence? Well, it produces your blood.

24:39 - 25:09 Read in full sermon

The point: It is cavalier and spiritually irresponsible to simply say 'the Bible says all' without careful contextual study, as this forfeits the right to engage in consistent biblical interpretation.

He recounts John Wesley's 'fanatic hatred' of the doctrines of grace, evidenced by his sermon on universal redemption using Romans 8:32 as a text, which Martin calls 'stupid.' This anecdote highlights the historical controversy and Wesley's misinterpretation of a particularistic passage, reinforcing the need for contextual reading.

Delivered him up for us all. Just read the context. It's one of the most particularistic passages in all the word of God. And John Wesley showed his fanatic hatred of the doctrines of grace when he dared to publish his sermon on universal redemption and use Romans 8, 32 as his text.

49:32 - 49:48 Read in full sermon

The point: It is cavalier and spiritually irresponsible to simply say 'the Bible says all' without careful contextual study, as this forfeits the right to engage in consistent biblical interpretation.

He draws a parallel to the Jehovah's Witness debate, stating that if one simply quotes 'all' texts without contextual understanding, they forfeit the right to challenge a Jehovah's Witness who quotes 'the Father is greater than I.' This analogy underscores the importance of consistent biblical interpretation and contextual sensitivity.

John Murray's Redemption Accomplished and Applied pages 71 to 75 and A.W. Pink's Work on the Atonement pages 253 to 75. and A.W. Pink's Work on the Atonement pages 253 to 266. Now may I say it is cavalier and spiritually irresponsible for anyone simply to say the Bible says all and that's what my friend what are you going to do the next time the Jehovah's Witness comes to you and says Jesus said the Father is greater than I. You forfeited the right to answer him unless you will do with reference to these verses what you try to get the Jehovah's Witness to do with reference to those verses. And...

50:41 - 51:30 Read in full sermon

Driving home: I've laid the bridge from hell to heaven and by the sending of my Spirit I'll bring every sinner from hell to heaven for whom the bridge was laid. That's the gospel.

He quotes Spurgeon's metaphor of an atonement that is a 'broad bridge' from hell to heaven. Those who believe in an unlimited atonement, Spurgeon says, make the bridge only go 'halfway across the chasm,' requiring men to complete it by their own faith. This metaphor vividly illustrates the difference between an atonement that merely makes salvation possible and one that actually secures it.

When the Son of God said, for their sakes I sanctify myself, I've come that they might have life, and to say that he might be satisfied, when not one soul had life? No, no, my friend. As Spurgeon so aptly said years ago, there are men who want an atonement that is a broad bridge from this shore to that shore. And so they say Christ died for all, but the problem is the bridge only goes halfway across the chasm from hell to heaven.

55:14 - 55:43 Read in full sermon