Call To Die

Then [Jesus] said to them all, "If anyone wants to come with Me, he must deny himself, take up his cross daily, and follow Me. For whoever wants to save his life will lose it, but whoever loses his life because of Me will save it. (Luke 9:23-24, HCSB)

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Follower of Christ, husband of Abby, member of Kosmosdale Baptist Church, and tutor/staff member at Sayers Classical Academy.

Sunday, November 13, 2011

Sermon Notes from "The Doctrine of Salvation: Limited Atonement, Part 1." Sermon by Dave Stephenson.

[This morning, I had to miss worshiping with Kosmosdale Baptist Church because I was staying home with Christian, who has been sick. I decided to listen to the sermon mentioned in the title of this post. This sermon is from a pastor who has been greatly influential in my life, and is on a subject that I have studied in great detail. The sermon can be heard HERE.]

I. Defining the Controversy
A. The work of Jesus Christ on the Cross did not save every human being who ever lived, but salvation is limited to those who believe. The controversy is concerning the way in which the atonement is limited.
B. Did Jesus die to make salvation possible for every person without distinction? Or, did Jesus die to secure salvation for a particular people?

II. The Reformed Belief Concerning the Limit of the Atonement
A. We believe that the death of Jesus was sufficient for all, but effective only for the elect.
B. We believe that Jesus' death paid for all the sins of the elect, and none of the sins of the non-elect.

III. Passages Cited as Objections to Limited Atonement
A. "World" Passages (John 1:9, 29; 3:16-17; 4:42; 2 Cor 5:19; 1 John 2:2, 4:14)
1. None of these make the point that the Arminians want to make; none of them speak of human choice.
2. "Propitiation" = "appeasing sacrifice" or "satisfying payment;" this word carries no sense of potential or partial satisfaction. If 1 John 2:2 teaches that Jesus is the propitiation for every individual has ever lived, then the verse does not teach Arminianism, but Universalism.
B. "All" Passages (2 Cor 5:15; 1 Tim 2:6; Heb 2:9)

IV. Passages Concerning the Limit of the Atonement
A. Passages: (Matt 1:21; 20:28; John 10:11; Acts 20:28; Eph 5:25; Heb 9:15; Rev 5:9)
B. Terms: "His people," "the many," "His sheep," "the Church"

V. The Harmony of these Passages
A. The natural use of inclusive language:
1. The normal use of "all" does not indicate "each and every human being who ever lived."
2. The biblical use of the word "all" means "all kinds" as seen, for example, in Rev 5:9.
3. In normal use, when "all" means "all without qualification," more words are added to "all."
4. In the Bible, when "all" means "all without exception" [with the lone exception of Christ], more words are joined to all, as seen in the verses leading up to the statement that "all have sinned" in Romans 3.
B. The use of world in the New Testament context:
1. In the Church, when we say "the world," we often think, "the world as distinct from the Church;" in [New Testament-era] Jewish culture "the world" would have been understood as 'the world as distinct from the Jews.'
2. Acts 11:17-18, the Church seems shocked that the world outside Judaism would be saved.



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