Chapter 35
Stumbling Stones or Stair
Steps?
"Wherefore
also it is contained in the scripture, Behold, I lay in Sion a chief corner
stone, elect, precious: and he that believeth on him shall not be confounded.
Unto you therefore which believe he is precious: but unto them which be
disobedient, the stone which the builders disallowed, the same is made the head
of the corner, And a stone of stumbling, and a rock of offence, even to them
which stumble at the word, being disobedient: whereunto also they were
appointed.” -- 1 Peter 2:6-8
We believe, according to the Scriptures,
that the Lord Jesus Christ accomplished the redemption of God’s elect when he
died as our Substitute under the wrath of God, that his blood paid our debt,
satisfied the justice of God, and effectually put away our sins forever, that
all for whom Christ died shall be with him in glory. However, there are many
who do not believe the testimony of Scripture regarding the death of Christ.
Rather than believing on him unto life everlasting, trusting Christ alone for
redemption and righteousness, the vast majority of religious people in this
world stumble over the gospel doctrine of the atonement and perish in their
sins. As he is revealed in Holy Scripture, the Lord Jesus Christ is to
reprobate, unbelieving, self-righteous men a stone of stumbling and a rock of
offense. And this is by divine arrangement.
God has so
written his Word that reprobate men will get tripped up by it, and stumble over
the Scriptures as stumbling stones to hell. God has fixed it, so that those who
are determined to cling to their own righteousness, who are determined not to
submit themselves to the righteousness of God established by, revealed in, and
found in Christ alone, will stumble over him and fall into hell. This is
exactly what happened to those Jews described in Romans 9:31-33.
"But
Israel, which followed after the law of righteousness, hath not attained to the
law of righteousness. Wherefore? Because they sought it not by faith, but as it
were by the works of the law. For they stumbled at that stumblingstone; As it
is written, Behold, I lay in Sion a stumblingstone and rock of offence: and
whosoever believeth on him shall not be ashamed."
Those very same Scriptures,
which, by the blessing of God the Holy Spirit, are as stair steps to God’s
elect, are stumbling stones to the reprobate and unbelieving.
In
this study we will look at those texts of Scripture which Arminians most
commonly wrest to their own destruction. I have neither the desire nor the
inclination to answer the cavils of blaspheming men and women against the Word
of God. But I do want to help you who know and worship God to understand his
Word and the wonders of his grace more fully. I also want to set forth the
teachings of Holy Scripture with clarity, so that any who read these lines, who
are yet without faith in Christ, may be brought by the Spirit of God to faith
in our Savior.
There is not even a hint of universal
redemption in the Word of God. Read and interpreted contextually, there is not
the slightest implication of the heretical doctrine that Christ died to redeem
and save those who perish under the wrath of God in hell. Such doctrine is
utter blasphemy. However, there are numerous texts of Scripture which are often
pointed to, quoted, twisted, and perverted by dishonest blasphemers, and by
those who are confused by their teachings to refute the blessed gospel doctrine
of particular, effectual redemption. Those Scripture texts most often
misinterpreted and perverted by men relating to the death of Christ and the
atonement he made for God’s elect by his blood may be lumped into three
categories:
1.
Those texts where the word “all” is used to describe those
for whom Christ died.
2.
Those texts where the word “world” is used to describe the
people for whom Christ died.
3.
And those texts which seem to suggest, in the minds of
some, that some for whom Christ died might yet perish under the wrath of God.
We will examine these three groups of
Scripture texts, not to explain away the caviling objections of those who
despise the gospel, but to seek by the teaching of God the Holy Spirit the
message of grace contained in them.
Sometimes, when
we try to teach people the gospel, explaining passages like John 3:16 and 1
John 2:2, they respond by saying, “‘All’ means all and ‘world’ means world.
When the Bible uses the word ‘all’, it means everyone, every human being,
without exception. When the Bible uses the word ‘world’ it means everyone every
human being without exception.” But that simply is not the case. And the fact
that that is not the case is obvious to any one who cares to look.
For example, in
Luke 2:1 we read, "And it came to
pass in those days, that there went out a decree from Caesar Augustus, that all
the world should be taxed." Obviously, the words “all” and “world” as they
are used in this text refer to all within a specific, limited range, a specific
group of people. They have absolutely no bearing upon or reference to you and
me. With that in mind, I want us to look at these three categories of Scripture
texts:
Those
texts of scripture where the word “all”
is used to describe those for whom Christ died never refer to all human beings
without exception.
In John 1:7 we
read, “The same came for a witness, to
bear witness of the Light, that all men through him might believe.” John
the Baptist, like all true gospel preachers, was sent as a messenger from God
to men, to preach the gospel to lost sinners, so that all who believe the
message of redemption and grace in Christ might be saved. If God sent no
preacher none could be saved, because faith comes by hearing and hearing by the
Word of God. But John was not sent to everyone without exception. God never has
sent his preachers to everyone without exception. There are many to whom God
never sends a gospel preacher, some to whom God will not allow his servants to
go, no matter how much they may desire to go (Acts 16:6-8). The word “all”, as it is used here, must mean all
kinds of men, Jews and Gentiles, rich and poor, male and female, bond and free.
When the Lord
Jesus said, “I, if I be lifted up from
the earth, will draw all men unto me” (John 12:32), he certainly was not
referring to all in an absolute, universal sense. That is obvious from the
facts that many were already in hell when he made that statement, and many
never have the gospel preached to them. The word “all” refers again to all kinds of men, not to all men universally.
“Therefore as by the offence of one judgment
came upon all men to condemnation; even so by the righteousness of one the free
gift came upon all men unto justification of life” (Rom. 5:18). “For as in Adam all die, even so in Christ
shall all be made alive” (1 Cor. 15:22). – In these two passages, often
quoted as proof texts for universal redemption, the Holy Spirit is declaring
that All who were represented in Adam (the entire human race) died in him, and
that all who are represented by the Lord Jesus Christ, the last Adam, are made
alive by him. To suggest that the word “all”
in these verses means all in an absolute sense is to assert that all shall be
saved without exception. Such an interpretation is a denial of the fact that
some shall forever suffer the wrath of God.
In 2 Corinthians
5:14-15 we read, “For the love of Christ
constraineth us; because we thus judge, that if one died for all, then were all
dead: And that he died for all, that they which live should not henceforth live
unto themselves, but unto him which died for them, and rose again.” The
apostle here declares that all for whom Christ died died with him. We were
crucified with Christ (Gal. 2:20). The Son of God died for us that we might
live unto God. It is the love of Christ, revealed and experienced in
particular, effectual redemption, which motivates, compels, and constrains us
in all things spiritual (1 Cor. 6:9-11, 19-20). The “all” for whom Christ died are the all who died with him at Calvary
and live with him in grace, his sheep, his church, the many sons he shall bring
to glory. All for whom the Lord of glory died, shall, as the sure result of his
death, be made to live unto him by his grace.
1 Timothy 2:4-6
declares that the Lord God “will have all
men to be saved, and to come unto the knowledge of the truth. For there is one
God, and one mediator between God and men, the man Christ Jesus; Who gave
himself a ransom for all, to be testified in due time.” God is no respecter
of persons. His grace does not come to anyone because of their earthly
connections, family tree, or worldly position.
The “all” referred to means
all sorts of men. God has his elect everywhere, in every rank of society. The
Lord Jesus Christ gave himself a ransom for all God’s elect, for whom he is the
Mediator, for whom he makes mediation (John 17:9, 20). The objects of his
priestly intercession and the objects of his priestly sacrifice are the same.
In 1 Timothy
4:10 we are told that the Lord our God is “the
Saviour of all men, specially of those that believe.” Our great and
glorious God and Savior is that One who is the Savior of all men in the sense
that it is he who preserves all men in life, providing all things necessary for
life and maintaining life for and in all. In him we live, and move, and have our
being. But he is “specially” the
Savior of those who believe. He saves all in providence, to serve their
ordained purpose for the saving of his own elect (Isa. 43:1-5). The sons of Ham
are kept in life for a while, that they might serve the sons of Shem and
Japheth (2 Pet. 3:9). It is not our believing that makes him our Savior “specially”, but his being “specially” our Savior that makes us
believe. Being our Savior “specially”, the Lord God loved us with
an everlasting love, chose us in eternal election, redeemed us with the
precious blood of Christ, called us from death to life by the omnipotent power
of his grace, gave us faith in Christ, preserves us in grace, and will bring us
to glory in the end.
“For the grace of God that bringeth salvation
hath appeared to all men, Teaching us that, denying ungodliness and worldly
lusts, we should live soberly, righteously, and godly, in this present world”
(Tit. 2:11-12). This passage is often cited to refute the gospel doctrine of
particular and effectual redemption; but that is precisely what it teaches. The
grace of God has appeared to all men. That is to say, Christ has appeared to
all men, or the gospel has appeared to all men. But the “all men” to whom the grace of God has appeared must be understood
in a relative sense. There are multitudes that have never even seen a Bible or
heard the gospel. The grace of God has appeared to men in a general sense, and
appears to all who hear the gospel. However, it comes effectually to those who
are taught of God and converted by its power.
Hebrews 2:9 is
cited by many who would deny the gospel, as a proof that Christ died for all
men without exception. “But we see Jesus,
who was made a little lower than the angels for the suffering of death, crowned
with glory and honour; that he by the grace of God should taste death for every
man.” The word man is not the original. The verse ends with the word “every.” The writer means for us to
understand and rejoice in the fact that Christ tasted death for every one of
those who are saved by his grace, as the context indicates: -- every son, -- every
heir, -- every one of Abraham’s seed, -- every one for whom the Son of God
intercedes, -- every one he calls brother, --every one in his church.
“The Lord is not slack concerning his
promise, as some men count slackness; but is longsuffering to us-ward, not
willing that any should perish, but that all should come to repentance” (2
Peter 3:9). There is no indication of universal redemption here. According to
the context, the longsuffering of our God is “to usward;” and his longsuffering “is our salvation” (v. 15).
Those texts of scripture in
which the word “world” is used to describe those for whom Christ died do not
contradict the plain revelation of the gospel. They do not teach the doctrine
of universal redemption.
In John 1:9 we
read, “That was the true Light, which
lighteth every man that cometh into the world.” That does not mean that he
gives saving light to all. If he did, all would be saved. Christ is the Light
of the world. He gives the light of creation
and conscience to all men (Rom. 1:18-20; 2:14-15). He gives the light of Holy
Scripture and the light that comes by the preaching of the gospel to many. But
he gives the saving light of grace only to his elect.
When John the
Baptist declared, “Behold the Lamb of
God, which taketh away the sin of the world” (John 1:29), he was not
asserting that Christ takes away all the sins of all men throughout the world.
If that were the case, none could ever be lost. Would God punish men for sin
who have no sin? John was simply declaring what is declared throughout the New
Testament. – The Lord Jesus Christ came to save and has effectually redeemed
his people out of every nation in the world. He is not the Savior and Redeemer
of Jews only, but of God’s elect among the Gentile nations as well (John 3:16;
4:42; 6:51; 2 Cor. 5:19; 1 John 2:1-2; 4:14). Those meant by the world, which
was reconciled to God by the blood of Christ, are the same as those whose sins
God would not impute to them. It is the world of his elect, Jew and Gentile,
black and white, bond and free, male and female.
Though saved by
the grace of God, God’s elect in this world are sinners still. The sweet, good
news of the gospel is this: -- When we sin we have an Advocate with the Father.
Our sins, horrible as they are, can never change our standing before or relationship
with God our Father because of who our Advocate is and what he has done. Our
mighty Advocate with the Father is Jesus the Christ, the Righteous One. And he
is the justice satisfying, wrath consuming propitiation for our sins, for all
the sins of God’s elect in every age and throughout all the world.
Blessed be God,
there is a Savior! But there is only one Savior for the whole world. Christ is
the Way -- the only Way. Christ is the Truth -- the only Truth. Christ is the
Life -- the only Life. Christ is the Savior -- the only Savior.
That Some for Whom Christ Died Might Perish Under The
Wrath of God
There are some
passages of Holy Scripture which seem to suggest to many that some for whom
Christ died might yet perish in hell under the wrath of God. Of course, that
cannot be. God is just, righteous, and true. He cannot and will not violate his
own character. He cannot send anyone to hell for whom his justice has already
been satisfied by the sacrifice of his own darling Son.
Romans 14:15 is
frequently cited to assert the absurd, that some will perish for whom the Son
of God paid the ransom price at Calvary. “If
thy brother be grieved with thy meat, now walkest thou not charitably. Destroy
not him with thy meat, for whom Christ died.” The word “destroy” in this passage means to
corrupt, mar, or defile. We must take great care not to use our liberty in
Christ at the expense of corrupting the consciences of our weaker brethren for
whom Christ died. If Christ died for you, it is a very small thing for me to
refrain from any earthly pleasure for you. But what I do, while it may be of
great harm to your present peace and stability, can never thwart the purpose of
God, destroy the grace of God, or make the blood of Christ of non-effect.
1 Corinthians
8:11-12 must be interpreted in much the same way. “And through thy knowledge shall the weak brother perish, for whom
Christ died? But when ye sin so against the brethren, and wound their weak
conscience, ye sin against Christ.”
I have not found
a better, more sensible explanation of this text than that given by John Gill.
He asserted that the word “perish”
here “intends, not the perishing of his immortal soul; or of his perishing
eternally in hell; which can never be the case of any for whom Christ died; for
then the death of Christ would be so far in vain; and not be a security from
condemnation; contrary to Romans 8:33.” If that were the case, the death of Christ
could not be a full satisfaction to justice”. Else, “God must be unjust, to
punish twice for the same offence”. Rather, the word “perish” speaks of “the perishing of his peace and comfort for a
time; and is explained by ‘defiling’ and ‘wounding’ his conscience, and making
him to ‘offend’, through the imprudent use of Christian liberty, in those who
had stronger faith and greater knowledge (1 Cor. 8:7,12,13). Every believer
should take great care, therefore, not to offend his weaker brother or sister in
Christ. They are “as near and dear to Christ, since he died for him, as a
stronger brother is.”
Many are
outwardly sanctified by professed faith in Christ who have never been inwardly
sanctified by the experience of grace. In time they forsake Christ and the
gospel, bringing upon themselves even greater condemnation than they are under
by nature. That is what Hebrews 10:29 declares. -- “Of how much sorer punishment, suppose ye, shall he be thought worthy,
who hath trodden under foot the Son of God, and hath counted the blood of the
covenant, wherewith he was sanctified, an unholy thing, and hath done despite
unto the Spirit of grace?”
2 Peter 2:1 is a
remarkable declaration of Christ’s absolute sovereignty over all men, not an
admission of failure, frustration, and defeat on his part, as the Arminian
would have us believe. -- “But there were
false prophets also among the people, even as there shall be false teachers
among you, who privily shall bring in damnable heresies, even denying the Lord
that bought them, and bring upon themselves swift destruction.” The word “Lord” in this verse would be better
translated, and should be translated, “despot”. The word “bought” is not the word
that means, “to buy out of” or “deliver”. Rather, it is the word that means,
“to purchase”.
If I were
purchasing a house, I would use the word translated “bought” in this passage. The house would be mine. I would take
possession of it. But I would not move the house. If I went into the local
pawnshop to redeem a treasured pocket watch I had previously pawned, the word
used for redeem would be another word. It would be the word commonly translated
“redeem” in the New Testament, when
speaking of the work of Christ at Calvary. It is a word which means, “to
deliver by the payment of a price.”
That is what the
Son of God did as our God-man Mediator for his elect. He delivered us from the
curse of the law and the wrath of God by the ransom price of his own life’s
blood. He did not deliver the reprobate or the false prophets described in 2
Peter 2:1. He did, however, as a man, as our God-man Mediator, purchase and
take possession of them and of the entire world as a sovereign despot. As a
man, he bought the right to rule over and dispose of all flesh, that he might
give eternal life to God’s elect (John 17:2; Rom. 14:9; Phil. 2:9-11). He sold
all that he had (2 Cor. 8:9, and bought the field of God’s creation, that he
might get the treasure of God’s jewels hidden in that field (Matt. 13:44).
It is a great
pity that men and women will deliberately pervert and twist the Word of God,
rather than acknowledge their total depravity and trust the work of Christ
alone for acceptance with God. But we must not allow ourselves to get caught in
the snare of debate with infidels. If we do, we rob ourselves of the joy of
these holy things. Rather than trying to answer all the carpings of reprobate
men, let us simply take God at his Word, rejoicing in the great and glorious
gospel doctrine of particular, effectual redemption. Take these very texts, which
are stumbling stones to the reprobate, and use them as stair steps to glory.
From these verses we are taught great things.
1.
Redemption by Christ is glorifying to all the character of
God.
2.
Redemption could never be accomplished or obtained in any
other way.
3.
Christ has obtained and holds redemption for all God’s
elect.
4.
The redemption obtained by Christ is an eternal redemption.
5.
All who believe on the Lord Jesus Christ, by the gift of
his grace, through his Spirit, were redeemed by him at Calvary (Gal. 3:13-14).