The Doctrine Of Grace - Part 4 by Wm. Doyal Thomas - Sovereign Grace Landmark Baptist Pastor

Part Four     "And almost all things are by the law purged with blood; and without shedding of blood is no remission". (Heb. 9:22)
    "And as it is appointed unto men once to die, but after this the judgment: So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation." (Heb. 9:28)
    "For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings." (Heb. 2:10)
    These three texts of Scripture are a most vivid expression of the doctrine of God's grace, in that they specify the terms upon which the remission of sin occurs, and upon whom this particular grace rests. If there were no other such declarations in all the Bible that tells the quickened mind and heart of God's salvation, these are sufficient. But, in reality, there are hundreds of references to this same truth, most of which are explicit, and others clearly implied. The truth is, God has not been reticent in declaring salvation, and He has done so in unmistakable language.
    The problem with men is not a lack of information, but a lack of capacity to lay hold on the things that God has declared in relation to His purposed, planned, and provided salvation. But, this is no surprise, for He has said, "Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God. Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Spirit teacheth; comparing spiritual things with spiritual. But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned." (I Cor. 2:12-14)
    In these three verses, God has said that the saved (regenerated) have received something that the natural (unregenerated) have not received. Further, the reception of those things is the direct work of the Holy Spirit working in those who received the spiritual things. Then, He states that the natural (unregenerated) man not only does not receive spiritual things, but these things are foolishness to the natural man and he has no capacity to know them, nor does he have the least desire to know them.
    Why is this? Why doesn't the natural man have the capacity for spiritual discernment of God;, of His words; and of His ways? Why doesn't the natural man want to know these things? Why? Is it because some men are more prone to evil than others, thus disqualifying them somehow. If so, then there must be something better in those who do receive the things of God than in those who do not. There must be a difference in the character of some individuals that is the result of purer minds and hearts. There must be something actual, or foreseen that identifies some men as being more suited to spiritual things.
    Were this the case, then depravity of mind, heart, will, and all other faculties of men is not true. But the Scriptures have concluded that man is depraved. If some are better that others, inherently, then all men are not as depraved as others, which is a direct and obvious denial of the word of God that says, "...There is none righteous, no, not one: There is none that understandeth, there is none that seeketh after God." (Rom. 3:10-11)
    There are no degrees of depravity, for all are depraved. There are varying expressions of the depravity of men, for truly some exhibit more outwardly sinful conduct than others, as the history of mankind will show. But, all mere mortals are totally depraved. All the faculties of all of Adam's race are ruined and are beyond the reach and healing of medical or therapeutic restoration. Thus, all faculties are totally ruined.
    This state of total depravity is not, however, equated with absolute depravity. Men have not sunk to the absolute depths and literal bottom of evil conduct, because the Scriptures declare that "evil men shall wax worse and worse", and this would not be the case if men had already reached the absolute bottom. But, the capacity to do so applies to all, and it would be actual were it not for the restraints that God still exercises over all His creation. And this restraint is evident. But some men have been permitted to do more evil deeds than others. But, even this is not out of God's control, for we read: "Surely the wrath of man shall praise thee: the remainder of wrath shalt thou restrain". (Psa 76:10)
    Again, I call your attention to the first of the three texts that were cited as we began this message,
i.e. Hebrews 9:22. "And almost all things are by the law purged with blood; and without shedding of blood is no remission." Note this striking statement: without shedding of blood is no remission. This clearly and unequivocally declares that remission of sins is upon the sole basis of shed blood. And of course, in context, this verse of Hebrews sets forth the Lord Jesus Christ as the One whose blood is suitable to the awesome demand, and that His blood was freely shed in order that remission of sins might be effected. Thus, salvation of sinners and the remission of their sins is on the hasps of the shed blood of the Perfect lamb of God, and on no other basis.
    Conclusively, then, the teaching of Holy Writ is that salvation is a work which God performs, and that He alone, singularly, without assistance or concurrence of men as to means, or as to design, brings to pass this strange work! God saves sinners, and He does so because the blood of Jesus Christ, God's Son, who has agreed to meet the great and perfect demands of Jehovah has been willingly and voluntarily shed so that this purpose may be effected. God's righteous indignation and wrath against elect sinners has been appeased, and He is suitably and properly propitiated, and thus, the sinner may go free, and be reconciled to God.
    Nowhere, within the declarations of the Bible is there contrary or conflicting testimony. Nowhere is there suggestion or implication that God has ever, or will ever forgive sins on any other terms, or upon any other basis or ground. Therefore, every saved sinner is saved in this manner. No other salvation is possible, nor shall alternate way or ways of salvation ever appear. "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved." (Acts 4:12)
    Now upon the convicting weight of this scriptural evidence, it is not reasonable, even when viewed through human eyes of imperfect sight and perceptions that anyone could possibly doubt that salvation is by blood, and the blood that is acceptable is the blood of Jesus Christ, the eternal Son of God and the Saviour of men. And yet, multiplied millions of people do just what is the most unreasonable thing that could be done, and that is, they disbelieve God and heap to themselves the false teachings of Satan and of men, that presents not blood, but the self-righteous acts of men as the remitting element. Oh, how foolish and yet, how agreeable to the flesh. That is why the "works of men for salvation" crowd are so productive in their gathering of large and vocal followings.
    Then, as we examine the other two of the tree texts that we called attention to, we find that this Saviour who shed His blood in order to appease the wrath of a Holy God did so in the behalf of a particular people whom He referred to as the "many". look again to these texts: "And as it is appointed unto men once to die, but after this the judgment: So Christ was once offered to bear the sins of many;.. (Heb 9:28). And: "For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings". (Heb. 2:10).
    In both these instances the Scriptures declare that Jesus Christ did indeed shed His blood freely,
voluntarily, and in accordance with the design and intent of the atonement. It was for the sins of many sons (not all men) that He offered Himself, and as the Captain of their salvation, He intended and did bring them into God's purposed salvational fold. But to contend for universal intent in the light of these revealing truths is to contend for something that is not possible, seeing the restrictive nature of these texts.
    Careful examination of other texts that deal with atonement will verify that the design and intent of atonement is invariably set forth in these terms. And it is the intent of God to save those sinners whom God has chosen to be the recipients of this great grace, and no others, seeing that He had set His love upon a special, particular people from the numberless and ceaseless ages of eternity, and even has ..... graven thee upon the palms my hands;..." (Isa 49:16) Note also the words of the prophet Jeremiah as he writes: "The LORD hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee." (Jer 31:3)
    Without controversy, Jeremiah declares that the love that the LORD (Jehovah) has for those whom He draws is without duration, thus it is everlasting. It is this everlasting love that God has for His elect people that has motivated Him to purpose their reconciliation by making a covenant with Himself to send His Son to be their atoning sacrifice. It is His intent to work thusly, and it has always been His intent, seeing that He is the immutable One who changes not, nor does He even consider working differently.
    Just as His love is an unchanging love, so His intent and design is likewise unchanging. God does not begin at some point in time to love a people, when, as vain man imagines that He will love if man meets certain criteria and becomes lovable. Neither does God formulate an alternate "plan B" to allow Him to facilitate the changing needs of man or the changing actions of man. Man may be a pragmatist, but this characteristic can never be ascribed to God, for He changes not.
    Whatever God does, we are assured that He always acts in complete accord with His most consummately wise counsel. We also know that, because of His immutable nature, He acts consistently with that nature. Therefore, if He deals with any person of Adam's race, He does so by design and intent. That is, He deals with man because he purposed to do so, and He does so unwaveringly. Take note: "But he is in one mind, and who can turn him? and what his soul desireth, even that He doeth." (Job 23:13)
    Notice that this text declares that God is "in one mind", as opposed to being "of one mind". "In one mind" declares that God, the immutable God who changes not has His mind settled and fixed, seeing that the omniscient One does not have to depend upon rationale, nor is He influenced by circumstances. He does not, nor is there ever need for Him to consider alternatives, nor to take into account the possibility of erroneous thinking. He does not have to reason through a problem in order to arrive at a satisfactory and lasting solution, seeing that there are no problems with God.
    On the other hand, man can only be said to be "of one mind", for finiteness of nature and depravity of faculties disqualifies any mortal to be "in one mind", where there is never a need nor a desire to change. Man, at best, is "of one mind", but is always subject to change as the uncertainty of need, or fluctuating desire regulates the action. Man does not know, nor can be come to perfect reasoning on any matter. And even if he could do so, he is still totally impotent to carry out to perfection his will, even were that will in harmony with right thinking. Man is unable to effect a change in his nature, as verified by this text: "Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil." (Jer 13:23)
    As we further consider and meditate upon the matter of atonement, or reconciliation, we find the beauties and the harmonies of the word of God as they unfold before us by the teaching and tutelage of the precious Holy Spirit. Such consistency and such majesty of description in unequaled, yea, even unchallenged by all the best writings of all the best and most renowned among men.
    According to the laws of ransoming and redeeming, as God has set those laws in motion, there are these pronouncements: (1) A kinsman is necessary to redeem, and (2) A suitable ransom price must be paid. Then, when these two stipulations are met, that for which the required ransom was paid, be it possession or person, must be set free from all present and any possible future claims and charges. Please take note: when the ransom is properly paid, the ransomed must go free. MUST go free! MUST go free!.
    Why must the ransomed go free? Why is the imperative case here employed by the Holy Spirit as He moved men of old to be so clear in their pronouncements? Are there no possibilities that the ransom having been paid, may still be ineffective in accomplishing its intent, or design?
    Were the laws of redemption, or ransoming the result of man's legislative skill, as put into service being governed by his wisdom, then uncertainty would prevail. And if man were able to properly reason and then legislate, there would remain uncertainty as to outcome, for where would the ransom be found among the resources that is available to man?
    Remember, as you read again and duly consider the laws of redemption as God has specified in Leviticus, chapter 25, that it is necessary that proper kinship be clearly established in order for one to redeem. A near kinsman is required; even a man may redeem himself, being proper kinsman IF, and ONLY IF the second of the redemptive stipulations be met. And that is: the ransomer, or redeemer MUST PAY THE SUITABLE, CORRESPONDING PRICE!
    Kinship ALONE will never effect redemption. Suitable and corresponding price must be rendered in order for any release to take place. Intent to do good, or to ransom will not succeed unless it also be accompanied by the correct price. A mere desire to be free, or to set another free will not accomplish that end. In fact, desire alone will not even allow one to be further considered as a potential redeemer. Ransom is required, and desire to be free, or to set another free does not equate to ransom. It will not be received at all in the process. Desire will not be recognized. Ransom is required, and that in all cases, without exception.
    God's word declares unto us the situation, and we see further light being given to us through the writings of Isaiah, as he writes, by God's direction and infallible inspiration. "And he saw that there was no man, and wondered that there was no intercessor: therefore his arm brought salvation unto him; and his righteousness, it sustained him." (Isa. 59:16). Here, we are told that God looked upon the whole of mankind and saw that none were qualified to act as an intercessor between Himself and fallen man. He found that all of mankind were unsuitable to act, either in their own behalf, or in regard to the needs of another.
    This deplorable situation did not take Omniscience by surprise however, and neither should it startle you and I     if we read the Bible, or if we observe ourselves and those around us. listen to Paul, as he says, "As it is written, There is none righteous, no, not one: There is none that understandeth, there is none that seeketh after God." (Rom. 3:10-11). Then, he continues, "For all have sinned, and come short of the glory of God;" (Rom. 3:23). Thus, Paul concludes that there is nowhere to be found among the whole of mankind, one who stands as a qualified intercessor. Not one is suitable.
    We also call other witnesses and their testimony to the stand, and we hear further evidence as to this desperate situation. "The fool hath said in his heart, There is no God. Corrupt are they, and have done abominable iniquity: there is none that doeth good. God looked down from heaven upon the children of men, to see if there were any that did understand, that did seek God. Every one of them is gone back: they are altogether become filthy; there is none that doeth good, no, not one." (Psa. 53:1-3). And we read Solomon as he writes: "For there is not a just man upon earth that doeth good, and sinneth not." (Eccel. 7:20).
    Depravity is still present, and the sin that plunged us all into that state has its on-going consequences to such degree that we cannot extricate ourselves, or others from its strong and clinging hold upon us. Therefore, if any are to be lifted out of the bondage, then another must act. Another must come to our aid and to our deliverance.
    Hear God again as He speaks to us by the prophet Isaiah: "And the Redeemer shall cone to Zion, and unto them that turn from transgression in Jacob, saith the LORD." (Isa. 59:20). And we look back to verse 16 again and read: ..... therefore his arm brought salvation unto him; and his righteousness, it sustained him." So, it is clear that God, in the Person of the Son, who is also the Arm, has presented Himself as the Kinsman-Redeemer, (the Goel) who is eminently and only qualified to redeem, and who only has the corresponding price that is required. He alone meets all the needs of those for whom ransom is to be paid. All men need this ransom, but only those that are represented by Jesus Christ, the Kinsman-Redeemer have a price rendered in their behalf.
    0 Halleluia, what a Saviour! What a Wondrous and Mighty God is He! What a Grand Deliverer is Jesus Christ, our Lord and God's Strong Arm. And because He has come, in full compliance with all stipulations, He can redeem. And when He does so, it is the grandest expression of GRACE that could ever be put on display. Our salvation is the product of pure grace, and God has, from all eternity designed an atonement on the terms of His dear Son as the Goel, and He has performed it all as an act of His amazing grace. It's all of grace! All! From the eternal covenant to final consummation, it is pure grace. And that is the doctrine that God's word declares.
    When He presented Himself, His qualifications being perfect, were immediately accepted by God the Father and sanctioned by God the Holy Spirit. He then embarked upon the great mission with its complete success fully assured. He went forth to redeem, and He did redeem that for which He intended to redeem. There is not the loss of any, nor shall there ever be, for He is mighty to save.
    Should any, for whom ransom has been paid   somehow fail to be ransomed, then there is no certainty in God's purpose. And it is utter blasphemy for any to suggest such an outcome. When the ransom is paid, then all those for whom it was paid must go free. And if some do not go free, then the only possibility is, that for them, no ransom was paid. Those who do not go free are unredeemed. They are unransomed. They have no God. They have no Redeemer, and Christ is not, nor was He ever their Surety.