A Ransom For Many

Q: What does the Bible say about Jesus dying for our sins?

The Bible teaches that Jesus died as a ransom for many specific people, ensuring their salvation. According to Mark 10:45, Jesus Christ came to 'give his life a ransom for many.' This doctrine emphasizes that His sacrifice was specifically for those whom He has chosen, ensuring that their sins are atoned for. The weight of redemption lies not in a universal atonement, but in a particular redemption where the 'many' for whom Christ died will certainly be saved, indicating the efficacy of His work. As Romans 5:8 states, 'But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.' Thus, Christ's death accomplished salvation for those whom He redeemed.

Q: How do we know limited atonement is true?

Limited atonement is affirmed by Scripture, which consistently speaks of Christ's sacrifice for a specific people. The concept of limited atonement, also known as particular redemption, is firmly rooted in Scripture. For instance, Romans 5:19 indicates that just as many were made sinners through Adam's disobedience, many will be made righteous through Christ's obedience. This doctrine asserts that Christ's death was effective in securing salvation for the 'many' whom He chose before the foundation of the world. Moreover, Ephesians 1:7 clarifies that in Christ, we have 'redemption through his blood, the forgiveness of sins,' which points to the specific individuals affected by His sacrifice. Therefore, the truth of limited atonement is supported by the direct teaching of Scripture regarding the intent and efficacy of Christ's work.

Q: Why is the concept of a ransom for many important for Christians?

Understanding the ransom for many assures believers of their secure salvation through Christ's effective atonement. The concept of Jesus as a ransom for many is crucial for Christians as it underscores the completeness and certainty of their salvation. In Mark 10:45, we learn that Christ surrendered Himself specifically for those whom God has chosen. This doctrine assures believers that their salvation is not based on uncertain conditions, but rather on the effective atonement that Jesus accomplished on the cross. The assurance that Christ died for a definite group—the elect—means that they can rest in the effectiveness of His sacrifice, confident that all whom He ransomed will be saved and brought to glory. This security fosters trust and faith in God’s sovereign grace and deepens one's relationship with Him.

Q: Who are the 'many' for whom Christ gave his life?

The 'many' refers to those whom God has elected to eternal life, as described in Scripture. The 'many' for whom Christ gave His life is explicitly defined as those whom God has ordained to eternal life. Scripture supports this understanding, as seen in Acts 13:48, which states, 'As many as were ordained to eternal life believed.' This illustrates that the efficacy of Christ's sacrifice is directly linked to the sovereign choice of God, who gives life and faith to those whom He has appointed. Additionally, John 17:2 indicates that Christ has authority to give eternal life to as many as the Father has given Him. Therefore, the 'many' signifies the elect, those guaranteed salvation through Christ's atoning work.

Singing this evening, that last song we sung, I never sing it or hear it sung, but what I remember, a cute story about a clever song leader. There was a, this is a true story. The song leader in one of the churches some years back that got some folks angry at him, upset, and they decided the way they were going to handle it is they weren't going to sing. So one Sunday, he got wind of their plan. Several folks got together and decided they just weren't gonna sing. So he announced that song, Come We That Love the Lord, said, we'll sing just verse two. Let those refuse to sing who never knew our God.

I'm thankful for the blessed privilege of knowing him. And I wanna talk to you tonight about something that is vital to knowing him. turn with me, if you will, to Mark chapter 10 and verse 45. Mark 10 and verse 45. You will recall that last Sunday morning, I told you when I got to one point in the message concerning the error and fallacy of modern religion in that it makes the cross of Christ of none effect that I will try to preach to you this evening on this subject, and I believe God's given me a message.

I hope that's the case. It means he prayed back in the study that God might speak. Speak to your heart. I want so much when I stand here to preach to you, to instruct you. I want to instruct you. I want to faithfully instruct you in gospel truth. But if all you get is instruction in truth, in theory, in facts, in doctrine, you haven't gotten anything. If somehow these truths are communicated to your heart so that they come to you as a message from God, we will leave here having been profited spiritually for our time together. May God be pleased to accomplish that end. Mark chapter 10, verse 45.

For even the Son of Man came not to be ministered unto, but to minister and give his life a ransom for many. Now this is my subject, a ransom for many. Listen carefully, please listen carefully. Those who teach, as most do, that Jesus Christ died for all people without exception, for the damned as well as the saved belittle our Lord's sacrifice on the cross.

But they do more than that. Not only do they belittle the sacrifice of our Redeemer, they blaspheme the name of God and preach a gospel that offers absolutely no hope of salvation to helpless sinners. I want to make three statements by way of introducing this message to you, and I hope you'll get them and understand them. They are matters of absolute essential truth that we must understand.

If Jesus Christ died to redeem and save all people, and all are not saved, That's what we're being told on all sides today. People get up and talk about the death of Christ and tell us he died for everybody, but not everybody's saved. If that's the truth, it isn't, but if that were the truth, then the determining factor in salvation is not the sin-atoning sacrifice of Christ. Does that make sense to you? If Christ died for everybody, and everybody's not saved, then the determining factor in salvation is not the death of Christ, but the will or the work of the sinner. Now, that simply means that Christ died in vain for some, and that the cross of Christ shall, after all, be discovered a miscarriage, and that he shall never see of the travail of his soul and be satisfied.

It also means that man is his own savior, and the scriptures flatly deny all of those things. Second, if the Lord Jesus Christ died on the cross to redeem and save all men, and all are not saved, then if salvation is to be accomplished, the sinner must do something. by which salvation is accomplished, something that is added to the finished work of Christ for the accomplishment of everlasting salvation. And that's impossible. That's impossible.

Just think for a minute. I was talking to a friend earlier today, we were driving through the services, and I said, most people, when they walk in the church door, check their brains at the door. They just check their brains at the door. If they didn't, folks wouldn't pay any attention to the nonsense being preached in our day. Just think for a minute.

If Christ died for all men, to accomplish redemption and salvation for all men, But all men are not saved, then man must add something to what Christ has done to accomplish salvation. And he can't do it. What can a sinful man do to please God? What can a sinful man do to put away his sin? What can a sinful man do to satisfy divine justice? What can a sinful man do to make himself righteous before God?

That's an impossibility. We recognize then that it cannot be true that Christ died for all men. And this third statement must be understood. If Jesus Christ died at Calvary to redeem and save the whole human race, and the entire human race is not saved, then the Jews are right. Jesus of Nazareth is not God. He is not the Christ. But rather he is a charlatan, a false prophet, a hoax. He is the greatest imposter the world has ever known.

For that one who is described in the scriptures as the Christ of God, it is written of him, he shall not fail." Now, understand me. This doctrine that somehow men are declaring that Christ Jesus died to redeem folks who aren't redeemed, died to save folks who aren't saved, died to justify folks who aren't justified, died to make people righteous who are not made righteous. That doctrine goes to the very heart of the character of Christ.

He's not God if he tried to do what he didn't do. He's not God if he failed to do what he made an effort at doing. I would just as soon deny that Jesus Christ is the virgin-born Son of Mary as deny that Jesus Christ effectually accomplished the redemption of his people. Both of them are blasphemous. For both of them deny his essential deity.

The Messiah, who is promised in the scriptures, is that one who is God Almighty, who shall not fail until he has established righteousness in the earth, and that righteousness is established specifically for somebody. If Jesus Christ is God, as the scriptures universally declare him to be, and he died upon the cross to redeem and save lost sinners, then all those for whom he died must be saved. There is absolutely no question about that. There's no alternative between universalism and limited atonement, particular redemption. If you understand the scriptures to teach that Jesus Christ is God, if he died for all men, then all men must be saved. But that we know is contrary to scripture. We know that all men are not saved. Jesus Christ must be concluded according to this book.

Therefore, he died for many men, and the many for whom he died shall assuredly be saved. Now the Word of God emphatically and constantly teaches us that the sin-atoning sacrifice of Christ was offered to God the Father for the satisfaction of divine justice, for the ransom of many. He gave his life a ransom for many. Not for all, but for many. to deliver many, not all, but many from the eternal damnation they deserve, from the sin in which they were held bondage by nature into the glorious liberty of the sons of God.

That was the object of Christ in his death. And whenever the death of Christ is spoken of in Scripture, whenever it is explained in the Word of God, it is always spoken of in this language. It's always described as being for a specific people having accomplished a specific end. Always.

Now, anyone who honestly reads the scriptures and searches to see what the scripture says, When you come to study those passages of Scripture that deal with the death of Jesus Christ, there is not even an implication that he died for all men. There's not even a subtle hint that he died for all men. Go back in the Old Testament history.

To whom did God give the picture of the Passover lamb? To a chosen nation. To whom did God give the tabernacle and the priesthood and the altar and the mercy seat and the Holy of Holies? He gave it to a chosen nation. It was never given to the whole world. God never even revealed truth to all men, but rather the sacrifices were made for specific people to accomplish specific purposes as they portrayed the coming of Christ and his sacrifice for us.

Let's look at the Scripture. Let me read several verses of Scripture to you. We'll look at them casually. Turn to Romans, chapter 5. Romans, chapter 5. Two hundred years ago, John Gill wrote his actual Body of Divinity, and in dealing with the subject of redemption, he says, it seems that the favorite term used by the inspired writers to describe the people for whom Christ died is the little two-letter word, us. Us.

You see, when the inspired writers talk about redemption, they're not talking about a theory. They're not talking about something that is in textbooks on theology. They're talking about what they've experienced. They're talking about that which God Almighty accomplished and applied to their hearts for the saving of their souls. And so they speak of it in personal terms, in personal possessive terms, in personal experiential terms. Listen to what the Apostle says here in Romans 5 verse 8. but God commendeth his love toward the whole world.

That's not what it says, is it? God's sacrifice of his son was not a commendation of his love to the whole world, because God never loved all people in the world. He says he hates his son. He says he hates the workers of iniquity. He says he hates those who turn aside from God. So he's not talking here about God's commendation of his love in a general sense, or his benevolence in a general sense. He's talking about a special commendation. God commendeth his love toward us.

And that while we were yet sinners, Christ died for us. Look in Galatians chapter three. Here's a very familiar text of scripture to you. Galatians chapter three in verse 13. The apostle Paul is talking about our being justified freely by the grace of God without the works of the law. And he tells us in verse 13, Christ hath redeemed us. Isn't that good news?

The gospel does not say Christ offers redemption. The gospel does not say Christ made redemption possible. The gospel does not say Christ has done all he can do, now it's up to you. The gospel does not say Christ has done his part, now you've got to do your part. The gospel says Christ has redeemed us from the curse of the law. It's a done deal. It's finished. We're here declaring, I'm declaring to you, a rediction altogether accomplished outside yourself, without your assistance, by Jesus Christ alone, given to all who believe Him. I'm declaring accomplished rediction.

Look in Titus chapter 2. Titus, the second chapter, and verse 14. The apostle is describing the Lord Jesus Christ, our Savior, who gave Himself For us, there's that word again, for us. That he might redeem us from all iniquity and purify us, it's understood, and purify unto himself a peculiar people, zealous of good works. Now let's turn over to the book of Revelation. Sometimes folks will say, well, people will think a little different when they get to heaven. Well, not on this point we won't. Not on this point.

Here in Revelation chapter 5 is a picture of all the redeemed, all the saved, gathered around the throne of God and of the Lamb, and they're singing praise to Jesus Christ, the Lamb of God. Listen to the language of the song. It's not a new name written down in glory. They sing a new song, and this is what they say.

Thou art worthy to take the book, and to open the seals thereof, for thou wast slain, and hast redeemed us to God by thy blood, now underscore the next two words, out of. Not along with, out of. Thou hast redeemed us out of every kindred, and tongue, and people, and nation. Turn to chapter 14 of Revelation. Revelation chapter 14, verse 3. We have a simulacrum scene.

And they sung as it were a new song before the throne, and before the four beasts and the elders. And no man could learn that song but the hundred and forty and four thousand. I'll reserve comments on that for later. But no man could learn that song except them. No man could understand the message of that song except these folks.

These who are the chosen and sealed and saved ones of our God. And the 144,000 which were redeemed from the earth. Do you see that? Redeemed with the earth? No, redeemed from the earth. These are they which were not defiled with women, so thoroughly redeemed that their defilement is no longer in the picture. They were not defiled. God declares they were not defiled. But we were defiled. Yes, but God says they're not defiled because they've been redeemed. All their defilement is taken away. For they are virgins, pure and holy. pure as the driven stone, virgins. They are virgins made so by the imputed righteousness of Jesus Christ.

These are they which follow the Lamb whithersoever he goeth. These were redeemed," look at it now, "...from among men, being the firstfruits unto God and to the Lamb." Now, in each of these five texts of Scripture, three things are obvious. Obvious to anyone who tends to read the Word of God just as it says. These three things. First, the atonement that Christ made, He made for a specific people. So He made it for folks who were redeemed from among men. For folks who were redeemed out of the earth. For us. For us. Secondly, the atonement that Christ made accomplished and secured specific results.

He redeemed us that he might purify unto himself a peculiar people, zealous of good works. He redeemed us that he might make us to be undefiled and holy in the sight of God himself. He redeemed us that we might stand before him in everlasting glory. He redeemed us that we might receive the promise of the Spirit.

And thirdly, all for whom the atonement was made shall be found at last in heaven. singing the praises of the Lamb and of the Lamb alone. Now, let's turn back to our text, Mark chapter 10 and verse 45. The Son of Man came not to be ministered unto, but to minister and to give his life a ransom for many. The many for whom he gave his life a ransom must be saved. In this matter of salvation, everything is absolute. Everything is certain. Everything is determined. Nothing is left to chance. Nothing is left to the free will of man. Nothing is left to the form of fickle man in his depravity and corruption.

But everything is determined and accomplished by God himself. So he is absolutely certain that the many for whom ransom was made shall stand before God perfect at last in everlasting glory. Well, how can you be so certain, Doc? For these reasons, the purpose of God cannot be disappointed.

Just cannot be. I hear folks talk, I hear fellows preach, denying effectual redemption. They're saying, they talk, well, God loves folks, and Christ died for them, and the Spirit calls them, but some are gonna be lost after all. Folks gonna be lost in God's purpose to save? Does that sound like Bible to you? People going to be lost whom God purposed to save?

Who said, my purpose shall stand. I will do all my pleasure. No, God's purpose will not be broken. It will not be defeated. The son's propitiation cannot be denied. The scripture tells us that Jesus Christ was set forth in his death to be a propitiation for our sins. Do you know what propitiation is? Propitiation is satisfaction. Propitiation is a mercy seat atonement. Propitiation is the appeasing of the wrath of the Holy God by the satisfying of divine justice. Those who say that Christ made propitiation for folks who perish in hell are telling you that the blood of Jesus Christ cannot, does not, and did not satisfy the justice of God.

But somehow you must do it. More than that, The Spirit's power can never be defeated. God the Holy Spirit comes to take the things of Christ and show them to us, but he comes to do more than show. He comes to apply by effectual power the merit of Christ's blood, granting the sinner life and faith on the merit of Christ's blood. Now, folks say to us the Holy Spirit draws, and they say, We know that a man can't come unless the Holy Spirit draws him. But now you know a man can resist the drawing and the calling of the Holy Spirit. Can't he now? Stop and think about what's being said. The Holy Spirit, draw her! But it's up to you whether or not you come.

When I was a boy, we used to go visit my great aunt up in the mountains of North Carolina. And they had a warehouse, and they'd once in a while send me out to get some water out of the well. And they'd say, now Don, go draw us some water. That's where we get the term drawing your bath. Folks used to have to let down a bucket and draw up the water. That's the kind of drawing he's talking about here. That didn't mean, Don, go out there and stand by the mouth of the well and plead and beg and holler as the water comes up in your little bucket. That means, Don, go and let down your pail and draw up some water.

And when God the Holy Spirit draws sinners to Christ, He lets them to pail of grace and effectually draws them to Himself. His power will not be defeated by your will. His power will not be defeated by your decision. His power stands with God Almighty.

Now, having said all that, I want to know the answer to one question. Who are these many? Who are they? The scripture says here he gave his life a ransom for many. Who are they? What kind of people are they? How do we know which ones he gave his life for ransom for?

Let's look to the Word of God. Let's just look in the scriptures and see if we can find an answer to that question. What does the book say? I said to you last week, one of the terrible problems with modern religion is that the basis of authority is emotion, experience, and tradition, not the Word of God.

Now, if the book teaches something, if I were to show it to you right here, we claim to believe this book. We'll submit to it. That means, Bob, if it cuts across your experience, then kiss your experience goodbye and bow to the book. That means if it's contrary to your feelings and your emotions and what you think, just kiss your emotions and your feelings and what you think goodbye and bow to the book. Because your emotions, feelings, and thoughts are wrong if they conflict with this book. If it's contrary to your tradition.

But I was always taught I've heard that so many times, I'd like to stick a sock in it, that doesn't matter. I don't always talk. I'm not interested in what she's always talked. I don't care if your grandma told you she's sitting on her knee while she's feeding you chocolate candy. I'm telling you, it's wrong and it's contrary to this book. So what does the book say?

Who are they for whom the Son of God gave his life a ransom? The book says there are many, many. Turn to Acts chapter 13. Acts chapter 13. The many for whom Christ gave his life a ransom are the very same many who were ordained to eternal life, and by that ordination caused to believe. Acts 13, 48.

And when the Gentiles heard this, heard of the accomplishment of redemption and the coming of grace by Jesus Christ, the incarnate God, when they heard this, They were glad. If you ever hear it, you'll be glad, too. You mean, preacher, that sin has been absolutely forever put away by the sacrifice of the God-man substitute? Well, that's good news. They heard this and they were glad.

And as many as were ordained to eternal life believed. It does not need as many as believed were ordained to eternal life. When I was in school, they tried to deny the doctrine of God's electing grace and God's predestination by saying, well, the way this thing works is God, with his great wisdom, looked out through the tunnel of time and he saw that you would be me. And therefore, since he knew you would believe, he ordained you to eternal life."

Blasphemy! Blasphemy! That's causing God to operate on the basis of what he suspects you will do, and leaving it all up to your will. Oh, no! The Scripture says as many as were ordained to eternal life believed. It does not say as many as decided to let Jesus save them believed. It does not say, as many as chose to exercise their free will believe. It says, as many as were ordained to eternal life believe. That simply means that the cause of faith is God's sovereign predestination. People say, well, predestination shuts the door of hope. Oh, no! That's what opened the door of hope. That's what opened it.

Had God not ordained you to eternal life, you wouldn't have believed. Had God not predestined you to eternal life, you never would have believed. It did not lie within the realm of possibility that fallen man should believe. But as many as were ordained to eternal life, here's the result. When they hear the word, by the power of God's Spirit, they rejoice in it, they glorify the word of the Lord, and they believe. They believe. How do you know that you were ordained to eternal life?

Because I believe. Faith is the substance of things hoped for and the evidence of things not seen. Now, I can't ascend up into heaven and read the book of God's predestination. I cannot open the book of the Lamb and see whether or not my name's written there. but I know it is. I've got evidence, buddy. The evidence is I trust Jesus Christ, and I could not, would not trust him if he hadn't ordained me to eternal life. You understand that? Faith gives evidence that I was ordained to eternal life. Secondly, look over in John chapter 17, John 17 in verse two. We'll begin reading at verse 1. This is our Lord's great high priestly prayer. And what a prayer it is.

These words spake Jesus and lifted up his eyes to heaven and said, Father, the hour has come. What hour? The hour for which God made this world. the hour for which Christ came into this world, the hour to which God in predestination had looked from the beginning of time, the hour which is the hinge of all history, the hour of Christ's death. He said, the hour has come.

Glorify thy son, that thy son also may glorify thee. You remember our Lord God spoke to his son in the covenant of grace, Psalm 2 verse 8, and he said, ask of me, and I'll give you the heathen for your inheritance. Now those words were spoken to Christ not as God the Son. As God the Son, he's the sovereign creator, and has power over all things by right of creation, for he's God. They're spoken to him as God the man, our covenant head and mediator.

Upon the fulfillment of his obedience to the covenant of grace, in the establishing of righteousness, in the putting away of our sin, the Father said, you do it! And ask of me, and I'll give you the heathen for your inheritance. Now the son's finished his work, and he says, Father, I've come to ask. Glorify thy son, that thy son also may glorify thee, as thou hast given him power over all flesh.

That's universal dominion. Who controls the shootin' match? Jesus Christ controls it. Who's in charge of the universe? Jesus Christ is. Who controls what men do, both the good and the bad? Jesus Christ controls it. Who controls all the elements of nature? Jesus Christ controls it. He has dominion over all flesh.

For what purpose? To give eternal life to as many as thou hast given him. The many for whom he gave his life a ransom are the many who were given him in covenant election before the world began. The father did not give all to the son, but he gave many. And these are the many whom he came to save, the many for whom he gave his life a ransom.

This text of scripture teaches us the glorious doctrine of God's electing love. to the reprobate and the unbelieving, to the religious renegade, God's election is a reprehensible term. I've heard preachers all my life talk about election as a damnable doctrine. I don't believe that damnable doctrine of election. Any man who knows God I chose my words deliberately, Merle. Any man who knows God won't talk like that. Oh no, this is a glorious doctrine. This is a glorious doctrine.

Folks say that's not fair. I read an article by Spurgeon this week. I read it years ago when it came across my desk again in one of the men's bulletins. Spurgeon says, folks say that's not fair. That's not fair. They hate God. but they say it's not fair, he didn't choose me. They won't come to Christ and say it's not fair, he didn't choose me. They have no interest in being made righteous by him, but they say it's not fair, he didn't choose me.

That's kind of like a fellow standing on the outside of the church building, as Spurgeon said, and all the seats are taken, and they stand out there, and somebody says, you want to come in? He says, no, I don't want to come in. They say, well, all the seats are taken anyhow. He says, well, that's not fair. That's not fair. Why didn't they send a seat for me? You're not interested in it at the start there.

Oh, this doctrine that men find reprehensible is a glorious doctrine. You know why you're seated in the kingdom? Because he chose you. You know why you're here worshiping him? Because he chose you. You know why you'd like to sing this praise? Because he chose you.

Oh, how glorious. It's glorious in its inception that it took place in the heart of God. He said, I loved you with an everlasting love. and glorious in its provision, for all the blessings of grace flow to sinners according as he hath chosen us in him. It is glorious also in all works of its grace in condescending to you and me, for it condescends to such things as we are, and makes us to be the sons and daughters of God Almighty. It is glorious in its intention, for it is the purpose of God, the purpose of God in election, that he will make us holy. Oh, what a glorious intention.

That he'll make us like his son. You and me, like his son. And it's glorious in its consummation, because he will present us holy, unblameable, and unreprovable in the sight of God, because he chose many, and the many whom he chose he gave his life a ransom for those many, that they might stand at last before God in glory. Thirdly, turn to Hebrews 9 and verse 28. Hebrews 9 and verse 28. Who are the many for whom Christ made a ransom by the sacrifice of himself? They are the many whose sins he bore in his body upon the cursed tree.

Listen to Isaiah 53. Rich read this to us last Sunday evening. Isaiah 53, verse 11. He shall see of the travail of his soul, and shall be satisfied. By his knowledge shall my righteous servant justify many, for he shall bear their iniquities. Here in Hebrews 9 verse 28, so Christ was once offered to bear the sins of many. The Lord God made his son to be sin. I talk about that and I preach about that and I write about that. I meditate on that. And sometimes I think the best thing to do is just say it and let you roll it over in your heart. Jesus Christ, the Son of God, was made to be sin.

He bore somebody's sin. He took somebody's sin and made it his own. In his own body, he bared the sins of many. And he bore them in his body. that he might suffer in the place of those sinners whose sins he bore. And having suffered the full vengeance, wrath, and justice of God Almighty, to the absolute satisfaction of justice, so that God looks on his son and says, that's enough! Having done so, he bore their sins away. For whom did Christ make a ransom? By the sacrifice of himself? Why, for the many whose sins he bore. And those whose sins he bore must go free.

They must go free. Justice demands it. Justice demands it. Justice will not allow the same crime to be punished twice. Justice will not allow the same debt to be paid twice. It can't be done. Men who preach universal atonement, who preach that Jesus Christ died for the sins of all men, and then that men pay for their sins again in hell, they charge God with an hideous crime that they find reprehensible in any man.

You've been charged twice for the same debt. I mean, we're charged twice for the same debt. And you pay the debt. You got to cancel check. You got the receipt. And you get a bill. And the Fed is sending you a bill for a debt that you've already paid. And even if it's an honest mistake, you get a little upset. But if it's a deliberate effort to con you, you get plumb angry. You get plumb, that man's dishonest. He's trying to collect from me twice for something I've already paid for.

I'm telling you that God Almighty will never collect twice for the debt that's been paid. Christ paid our debt, we've got nothing to pay. We owe nothing to the justice of God. Oh, a debt of gratitude, yes. A debt of love, yes. A debt of thanksgiving, yes. A debt of praise, yes. But a debt of justice, not one cent do we owe. Payment God cannot twice demand, first at my bleeding shirt, his hand, and then again at mine. Fourthly, The many for whom the Lord Jesus Christ paid the ransom price of his life's blood are the same many whose sins have been remitted and forgiven.

Look over Matthew 26. Matthew 26. In just a minute, we're one more time going to break bread together and observe the Lord's Supper, drinking the wine of the testamental cup that he gave. And listen to what he says about it. Matthew 26. Even in giving us the Lord's Supper, this is an issue so vital to the character of our Savior and so vital to the glory of God that even when he institutes the Lord's Supper, he teaches us the doctrine of particular effectual redemption. Look what it says, Matthew 26, 28.

This is my blood of the New Testament, which he shed for many for the remission of sin. He said concerning the bread, he said, you eat this bread, it's my body. Symbolically representing his holy humanity. And he took the cup and said, you drink all of it now. For this is my blood of the new covenant. This is my blood, James Lincoln, he says, by which all the blessings of the covenant come to you. This is my blood, shed for many, not for the better, but for many, for the remission of sins. Those for whom he shed his blood, their sins are remitted.

Turn to Ephesians 1. Ephesians 1. The apostle Paul twice tells us that redemption and forgiveness are the same thing. Ephesians, the first chapter, and verse 7. In whom we have redemption through his blood. The next phrase is an explanatory phrase. The forgiveness of sins. So if Christ redeemed you, you're forgiven. Look over in Colossians, chapter 1. I believe it's chapter 1 of Colossians. Yeah, chapter 1, verse 14. In whom we have redemption through his blood, even the forgiveness of sins.

So redemption is forgiveness. If you've been redeemed by Christ, you've been forgiven by Christ. If you've been forgiven by Christ, if your sins have been put away, he redeemed you. Redemption and forgiveness go to the same people. The many for whom Christ shed his blood, those many and no more and no less, have their sins forever put away, purged away. by his blood, who sat down on the right hand of the majesty on high." Now turn to Romans chapter 5. Romans chapter 5. This is such a very, very important text. Give me just a minute and let me give you some explanation concerning it. Romans 5 verse 19.

The many for whom Christ gave his life a ransom are the same many who are made righteous and justified by his obedience. For as by one man's disobedience many were made sinners." Reckon why the apostle didn't just say all Adam's race were made sinners? Reckon why he didn't say that? Because there are other sinners in this world besides men. Ever think about that?

The angels sinned against God. But Adam didn't represent the angels. The angels sinned without a substitute, without a covenant, without a covenant head, without a representative. And they sinned having no hope. They're reserved in chains of darkness. But there was a race of men created under the headship of Adam. And what Paul's talking about here is federal headship. He's telling us that in Adam are many. The many who are in Adam are all the sons of Adam. God made it that way. He was your representative.

So when Adam sinned, you sinned. When Adam died, you died. When Adam became a sinner, you became a sinner. Even so, by the obedience of one, another federal head, another representative man, another substitute, another Adam, the Lord Jesus Christ, thee many, shall be made righteous. The same thing. Now then, when Adam sinned against God, Lindsay, your sinnerhood did not become a possibility, did it? From a possibility, you became a sinner.

Adam sinned. And when Adam sinned, we sinned. That's what chapter 5 verse 12 says. Wherefore hath by one man sin entered into the world, and death by sin, and so death passed upon all men? For that all is sin. We sinned when he did. Sinnerhood did not become a possibility, it became a reality. And when Jesus Christ fulfilled righteousness and satisfied the justice of God, righteousness did not become a possibility, it became a reality. For all whom Christ represented at Mount Calvary two thousand years ago.

The scriptures tell us how. By divine imputation. By divine imputation. Now, in the scriptures, there are three acts, three distinct acts of imputation that are described. Imputation is a legal term. It means to charge someone with something. As it's used in the scriptures, it means to charge one person with something that another person owes.

The Scripture tells us that Adam's sin was imputed to us, so we sinned in Adam. And the Scripture tells us that our sin was imputed to Christ, exactly the same way. We did not actually commit sin, but in our representative hand, we sinned. And so Adam's sin was imputed to us without us doing anything. And we became sinners in consequence of that.

And the Lord Jesus did not actually commit sin. Oh no! A million times no! But sin was imputed to him by an act of justice. God took the black record of our sin and put it on the account of his son, made it to be sin. And his righteousness is imputed to us. He took the perfect righteousness of his Son. He treated it to us and made us perfectly holy. We didn't do anything righteous, not as a result of something we did, never! But by an act of gracious imputation, he made us the righteousness of God in Jesus Christ.

Who are they for whom the Son of God gave his life a ransom? Turn to Hebrews chapter two. Hebrews chapter 2. Here is a verse of scripture that we're worshiping Arminians, love to spit at you and say, now look at that. The scripture says, he tasted death for every man. Scripture doesn't say any such thing. Doesn't say any such thing. Now you listen to this.

Hebrews 2.9 reads in our English translation, We see Jesus, who was made a little lower than the angels, for the suffering of death, crowned with glory and honor, that he, by the grace of God, should taste death for every.

Now, if you care to do so, I'll show you in any Greek text that you want to open up, the word man is not there. It was added by a translator because to read that he by the grace of God should taste death for every, in our language, is awkward. Something ought to follow. You ought to just have that dangling adjective out there so that there's nothing to follow up afterwards. So they added the word man, but there was no need for it because the word is that he by the grace of God tasted death for every blank. Fill in the blank, no, you don't fill in the blank, God does. Read the context.

Who are those for whom he tasted death? Look in verse 10. It became him for whom are all things and by whom are all things in bringing many sons to glory to make the captain of their salvation perfect through suffering. He tasted death for the many sons whom he brings to glory. He tasted death for his brethren, in verse 11, whom he has sanctified by his blood. He tasted death for those who are called the children which God gave him, in verse 13.

He tasted death for those whom he has delivered from the power of death, in verse 15. In verse 16, verily it took not on him the nature of angels, but it took on him the seed of Abraham. He tasted death for all the seed of Abraham. All the Israel of God, not the seed of Adam. He didn't taste death for the seed of Adam, but he tasted death for the seed of Abraham.

For Abraham is the covenant representative in the figure. Abraham figuratively is the father of them which believe. Abraham is the one with whom the covenant is made and the promises are made. And we are all the children of Abraham who believe in Jesus Christ the Lord.

Now the doctrine that I'm preaching, This doctrine of Christ's effectual redemption, limited atonement. And I said, you ought to use that term, limited atonement. Well, I think I'll keep on using it, just because folks don't like it. It is limited. You might say, well, it's not we who limit the atonement. Everybody limits it.

Some folks limit the power, merit, and efficacy of the atonement. They say Christ died for everybody, but it's meaningless. He died for everybody, but his death accomplishes nothing. And thus they limit the power, the merit, and the efficacy of the atonement. The gospel requires the atonement to be limited in its design and intent. It's limited to the many who are saved by it.

The death of Jesus Christ is of infinite power, infinite merit, infinite efficacy. If he had redeemed one sinner, or redeemed ten million worlds of sinners, he would have suffered the same thing. But his atonement was designed to redeem many, and the many whom he came to ransom shall be with him in glory. This doctrine, and this doctrine alone, gives all the glory to the triune God and particularly to Jesus Christ, our Savior, for the accomplishment of our redemption and salvation. How are men saved?

More readily. Commonly, just briefly. Jesus only. That's it. Jesus only. That's all. He's the Savior. Who gets the credit? He does. Who gets the glory? He does. Who gets the honor? He does. Any room for man to boast? Not at all, just him. He gets the glory.

This is a doctrine, the only doctrine, the only gospel given that gives a biblical basis of assurance to helpless sinners. Jesus Christ, the Son of God, suffered and died in my place. Here I stand before God Almighty, perfectly righteous in Him, because He redeemed me. He redeemed me. My sins are gone. I don't owe anything to God that I have not fully rendered to God. Can you get hold of that?

God demands of Don Fortner perfect righteousness. Jesus Christ is the Lord my righteousness. God demands of me absolute satisfaction. Jesus Christ died for my sins. That's everything God requires of me. I have perfect comfort in that. This is the only doctrine that gives hope to settings. who can do nothing to save themselves.

Are you condemned before God? Condemned by reason of your sin? Guilty? And recognizing your guilt, you recognize there's nothing you can do about it? You can't put away your sin? You can't change your heart? You can't change your nature? You can't establish righteousness?

What shall I do? Trust the Son of God. Believe on the Lord Jesus Christ. And if you do, if you do, I'm gonna tell you, Christ gave his life a ransom for you. He sure enough did. Gave his life a ransom. for you. If you're one of those who now trust Him, when the deacons come and serve the Lord's table to us, eat this bread. It symbolizes the establishing of perfect righteousness by the immaculately holy God being our Savior, whose body was crushed beneath the wrath of God when he was made to be sin for you, and drink this wine. It symbolizes the blood of the new covenant, which he shed for many for the remission of our sins. That wine represents the blood of the incarnate God, whose blood makes atonement for our souls. He gave his life a ransom for many. Oh, I pray God, you'll be among the many. And I'm here to tell you with confidence, I am. I am. I am, I know I am, because he who ordained me to eternal life gave me faith.

He who ordained me to eternal life by his almighty grace gave me to Christ in covenant grace. The Lord Jesus bore my sins and put them away. And he has justified me by his imputed righteousness. And he's bringing me to glory. He is. He's bringing me to glory right now. I don't understand the details of all he's doing, of all he's arranging, but I know the end. He's bringing me to glory. He gave his life a ransom for these many. Amen.

A Ransom For Many

What does the Bible say about Jesus dying for our sins?

How do we know limited atonement is true?

Why is the concept of a ransom for many important for Christians?

Who are the 'many' for whom Christ gave his life?

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A Ransom For Many

What does the Bible say about Jesus dying for our sins?

How do we know limited atonement is true?

Why is the concept of a ransom for many important for Christians?

Who are the 'many' for whom Christ gave his life?

Sermon Transcript

About Don Fortner

Comments

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