Matthew chapter one, I'm gonna lean on an old familiar friend for our text this evening, Matthew chapter one. Just to give you a heads up of what we're doing this evening, a few weeks ago, I taught on working our way through the tulip, T for total depravity, U for unconditional election, and L for limited atonement. limited atonement and there was some questions and a little bit of confusion and I may have poured too much. Sometimes there are some preachers that listing them is like trying to drink out of a fire hydrant. It's just too much. So, I want to just, I want to go back and I want to walk through this again. Again, the ale and the tulip limited Atonement. Let me read my text and then we'll point at this board To the point where you're tired of looking at it. All right Matthew chapter number 1 verse 18 says now the birth of Jesus Christ was as follows After his mother Mary was betrothed to Joseph before they came together She was found with child of the Holy Spirit Then Joseph, her husband, being a just man and not wanting to make her a public example, was minded to put her away secretly. Now you can just sort of envision that, and as we approach Christmas, it would probably be good for us to think about that. They are engaged, betrothed to be married, and Mary's pregnant. And Joseph looks at her and he's, probably very disappointed. Instead of looking for wedding gowns, she's out shopping for maternity clothes. But we know something, right? We know what was going on. The very next verse. But while he thought about these things, rather than putting her out and embarrassing her publicly. He was going to do so privately. But while he thought about these things, behold, an angel of the Lord appeared to him in a dream saying, Joseph, son of David, do not be afraid to take you. Marry your wife for that which is conceived in her is of the Holy Spirit. She's not been unfaithful. This is miraculous conception when the Holy Spirit overshadowed her womb. Verse 21 says, and she will bring forth a son, and you shall call his name Jesus, for he will save his people from their sins. You can go on and read that narrative if you would like, but of course, for our thought this evening, I want to lean in on the last part of that 21st verse. We mentioned this recently as I taught, and we're going to call The angel says, we will call his name. You shall call his name Jesus. Yahweh saves. We will call him Jesus for he shall save who? His people from their sins. And so as we think about the doctrine of the limited atonement, There's a number of Bible verses that we could go to. We began last week or last time with John chapter 10. Here, Matthew one, he will save his people from their sins. So I just want to begin with some more, maybe some basic information. And that is when it comes to the extent of the atonement, There are two primary schools of thought. There is on one side Armenian theology, for those who follow the teachings of Jacob Arminius, they take his name, his teachings, Armenian theology. They hold to what is called an unlimited or universal atonement. That simply means that the atoning work of Christ What he did in their belief system was for every sin of every person who has ever or would ever live. I'm sorry for my writing and for the pitiful drawings, but hopefully it is somewhat helpful. If you could picture these circles as the entire human race, Armenian theology or unlimited or universal atonement teaches that what Christ did, he did for the entire human race. His atonement was for the totality of every sin of every person who has ever lived or would ever live. On the other side of the spectrum, there is what's called Calvinism. It can be called the five points of grace, the doctrines of grace. As I mentioned, we use the TULIP acronym. And rather than an unlimited or universal, Calvinism teaches that the atonement is limited, that the work of Christ is limited. It also can be referred to as particular redemption. Those are not the exact same language, but it pretty much teaches the same thing. Every once in a while I'll slip up and use them interchangeably, but that's what we mean. Either the atonement of Christ is universal in nature, or unlimited in nature, or it's limited, or particular. Those are the two main schools of thought. Let me add, whether you fall on this side or that side of the spectrum, we're not enemies. Those who disagree with us, we're not enemies. There are many, many good Christian people that love the Lord, and in many ways they live a better life, more holy life, more moral, more set-apart life than what we do. I can say at least then what I do. But they disagree with us. I'm staunchly over here. Without any apology, I'm over here. But for those that disagree, they're not our enemy. They may see things differently, they may believe differently, but they're not our enemy. So I want to be sure to get that out and clear. Question that we are seeking to answer as we study this doctrine is For whom did Jesus die and when I use that term die I Don't just mean Physically yielding up the or spiritually yielding up his the ghost or the spirit. I mean for who did Jesus come to this earth? Live a righteous life atoned for their sins as He hung on Calvary's cross, suffer, bleed, die. For whom did He die? The answer is either His atonement is for all of humanity or the atonement is limited or particular. So we're asking, what is the, asking and answering, what is the extent of Christ's atoning work. What did God the Father intend for the Son to do? What did the Son accomplish? And what will the Holy Spirit do with what the Son did? So, it is my belief, I think based in Scripture, Rather than an unlimited or universal atonement in which Christ atoned for all sins of all people, rather we should look at it like this. That within the entire human race, this is all humanity here in big circle, that within that sphere, there are God's elect. the elect. That is the you in TULIP, those who were unconditionally elected. So we're asking, for whom did Jesus die? Armenian theology says that the work of Christ was for all humanity, that he atoned for the sins of all humanity. Calvinism, TULIP, doctrines of grace, They believe that the atonement of Christ was limited to the elect. Not for every people, all people everywhere, but for the elect. The question really is, what does the Bible teach? Doesn't matter much what Brother Lewis thinks, doesn't matter what any of, what does the Bible teach about this? So I'm gonna ask for a little bit of feedback, a little bit of participation, and there's a reason why I want you to do that with me this evening. We talk about the sins of humanity. What are some sins that humanity is guilty of? Name some sins for me. Abortion. Great start. Idolatry. Alright, what else? Hatred. So we have abortion, idolatry, hatred. Murder, sure. Yeah. So you got the law, you know, the table of 10. So that would include murder, lying, coveting, putting another god, idolatry, bearing false witness. Lying, stealing. What about gluttony? No, we're not gonna write that one down. Adultery? Absolutely. Let's make that bigger. Fornication. Fornication is a word that just encompasses all sexual sin. Adultery, same-sex sin, extramarital sin, all of that. You with me so far? Gossip? Yeah? I think we got a pretty good coverage there. What'd you say, girl? That egg's getting full? Yeah, that egg's getting full. Drunken. So, rather than me Rather than me scribbling all of these words here, those same words over here, I'm just gonna put exes. That work for everybody? Same sins, exes. Any of God's elect guilty of these things? Right? So all of these same sins, same sins, same sins, world does, we're guilty of. Again, Armenian theology teaches that the atonement of Christ was unlimited or universal in its nature, so that every sin of every person that has ever lived was paid for by Jesus. That's one position. The other position is that the atonement was limited or The redemptive work of Christ was specific, particular to the elect. What Christ did was for the elect. Okay? So as we progress in this conversation and we continue to follow this line of thought, Arminianism teaches that Jesus died for every sin of every person who has ever lived. It's universal. He paid the sin debt for all people. On the other side, Calvinism teaches that Jesus died, suffered, died, atoned for the sins of the elect. Hence, it is limited to them or particular to God's elect. So, if we take what we have here, the same line of argument, We begin to ask some theological questions. Here's one of the very first. If Jesus, here, paid for every sin of humanity, then what will these individuals, all humanity, who are not believers, What will God hold them accountable for on Judgment Day? Think on that. The Bible compares sin to a debt. We owe God a debt that we cannot pay. Every time we sin, that debt's getting higher and higher and higher. That debt just keeps growing. Believe it or not, we owe God a debt. If the debt has been paid, or if what Jesus did took all that away, is gone, then what will the entire human race, what will individuals, persons, what will God hold them accountable for? Will God Did God punish Jesus for these sins? And then is he gonna turn around and punish them again, even though the debt's already been paid? You see the inconsistency of that? It would be double payment. Double jeopardy, it would be double payment. If these individuals, not believers, They die murderers, guilty of fornication, lying, murder. If they're guilty of these things, yet it's gone. What will the Lord hold them accountable for at the great white throne? However, what if we just said this instead? that what Jesus did, and I should have been more careful with my little X marks, but what if what Jesus did was to pay for the sin debt of the elect, which is consistent with the New Testament. We're going to call his name Jesus for he shall save his people, his people from their sins. But everyone who is not one of God's elect, the entire human race outside of those elected by the Father, their sins are still there. The debt is still there. It has not been atoned for. It has not been paid for. Instead, they are still guilty before God for those sins and will be held guilty. before God for their sins. An unlimited, and I hope that you can follow this, an unlimited or universal atonement actually teaches that there is an atonement made that doesn't atone. A redemption that doesn't redeem, because we know, right? Out of the entire human race, the majority of individuals die in their sins. Do we agree with that? Broad is the way and wide is the gate that leads to destruction. The majority of humanity will not bend the knee to Christ. They are not born again. So if there are people who die without faith in Christ, Did Jesus pay their sin debt? So He atoned for them, but He didn't really atone for them, because they got to be held accountable for it? He redeemed all people, but He didn't actually redeem people? Go ahead. I kind of think that both of those sayings are true, because Jesus did die for everybody's sins. and the predestination. I mean, these people that die and go to hell, they have their choice. They could accept Christ or not. That was the choice they made, the choice that God gave them. The free will to make their own decision whether they want to accept Christ or not. So, you got those ones there that didn't accept Christ. That was their choice. But God gave them the choice for them to make. They wasn't, I don't think that they were just out of the picture altogether. Yeah, so I think there's, I don't know if you wanna, I think there's a lot of right in what you just said, but I would push back and say, but if Jesus, those, all of those sins that I listed there, what all of those things are that we discussed. Yeah, thank you. If that debt has been paid, everybody was in that same circle right there to begin with. Everybody's in that circle that don't accept Christ. They have the opportunity to accept Christ. They could go that Broadway road or the narrow one. We are dead in our trespasses and sins. Right, so... But, you know, I believe that God has predestined the ones His goal. But they also had a choice. They made their own choice. Right, see, I don't think those things conflict. I think what you're saying is right in that there is not a conflict between God's election or predestination. Those terms are very similar. There's not a conflict because If someone wants to be saved, they'll be saved. If somebody comes in and out of this church house all their life and they reject the gospel, that's not God's fault. That's on them. That's correct. But in this category, I'm with you. But the point I'm making is, is that those who do reject Christ, their sins was not, not atoned for by Christ. They will atone for those sins. Well, they will pay for those sins. They will. That's correct. Because what Christ intended to do was not to pay for the sins of every single person, people. He said in John 10, I laid down my life for the sheep. Yes, ma'am. I mean, wouldn't it be the same as to say he paid the debt for everyone's sin, but some people refused the payment. So it's like he paid the debt, but they didn't accept his payment. So therefore, they owe that. OK, I would ask. That's like if you go, we went in a restaurant, I could pay for your meal. And you should, bro. But you refuse to accept it. You pay for your own meal. Then you have to wash the dishes. See? It's just like, Jesus paid for our sins, but we're not accepting it. So we're going to get to do it the wrong way. But you're not going to accept it unless he puts that desire in your heart. Right. It really is the same thing. If you're the elect, you're going to accept it. Well, that's the next in the tulip. That's the eye. Gerald? In Ephesians, it says, he chose us in the beginning. Correct. We were all predestined. He knew the beginning to the end already. Let me back up. You don't get here without starting here. There's a reason why, and I know not everybody's been in every service, but there's a reason why the tool that begins with the T, total depravity. We are dead in trespasses and sin. We cannot, of our own selves, we cannot and we will not receive and believe the things of God. Ephesians 2, and you have equipped or made alive who were dead in trespasses and sins. So we began with the understanding that mankind in ourselves are hopeless. We cannot save ourselves. which leads to how then can man enter into right relationship with God, and that is because God unconditionally elected. He chose because it pleased Him. As Gerald just quoted, He chose us in Christ. Go ahead, Matthew. Sorry. No, I thought you was pointing at something. I'm sorry. He chose us in Christ. He elected us. So we're in desperate state, David. We can't choose God, but God chose us. And so what I want you to see is some big picture stuff is the work of the Trinity in our salvation. We're sinners, alienated from God, separated from God, but God chose to save some. These are what the Bible called the elect, the sheep, the family, the chosen ones, number of the church, I think is a good term, but he unconditionally chose. And Jesus, God the Son, came and did what was necessary for these individuals. so that their debt could be paid. So that when we come to faith in Christ, our sin debt is paid, is done in Christ. Go ahead. Yes, ma'am. This is what some people are saying. That's what they believe. Everybody's going to go to heaven because Jesus died for their sins. So there's where this ends up in truth, what you're saying right here. And I want us to just think, we don't all have to, again, agree on everything. But if you actually follow this out, what you end up with is universal salvation. That's right, that's what they think. Because if all of these sins of every person has been paid for, then all people must come to faith. Why would he come if that was the case? Why would he sacrifice himself? Well, right. Well, he had to atone. The question is for who did he do that for? But where this ends up, where this ends up, if you follow it, is that either all people will be saved. We know that's not true, right? We know that. Either all people will be saved or what Jesus did wasn't enough. That's what I mean by you have an atonement that doesn't atone. Go ahead. I spoke with you before. I thought it was Spurgeon. I'll correct myself. It was Jonathan Edwards who made the statement. that Christ did not come to make men savable, but to save men. That men were, He did not come to make a way for men to be saved, but to actually and effectually save those who He died for, and that be it. Right. I don't know if everybody can hear him, but the quote is that what Jesus did was more than, and I'm not using the exact term, He did more than make salvation possible. He did everything that was necessary to secure the salvation of all who would ever trust in Him. He did everything necessary to secure the salvation of those, listen to this language from John, that were given to Him by the Father. They were given to Him. The Father in eternity past, and I speak as a man, Says there are there are these people that I love. I have a special unique affection for them. I want them to enjoy me forever. Problem is there are a bunch of centers. And so the sun says I will go. And I will do what is necessary so that those persons. can enter back in or enter into your presence and enjoy you. And then the Holy Spirit comes and he takes what Christ has done and he makes it real to those elect individuals and I, that I in TULIP will be irresistibly draw them to the gospel message. And they will pee, they will persevere, they will Keep on, they'll not lose that salvation. And so again, we may not all see things just exactly the same. That's why I prefaced this whole thing with we're not enemies if we don't see or understand things just the same. But one of the questions that has to be answered is, if Jesus paid for, let's just say, Adolf Hitler. Do you think, as far as we know, Adolf Hitler is in hell right now? As far as we know. He didn't choose to accept Christ. That's correct. But what specifically is he being punished for? Rejection of Jesus Christ. Salvation. Is that all? Is that all he's being punished for? Well, all the things he's done. Genocide? But wait a minute. I thought Jesus paid for that? If he accepted. Yeah, I hear that. But I just, Wayne, we may not see it just because I don't think it works that way. It's not the work of Christ is not contingent on what we do. It is contingent on what he did, on what he did. Yes, dear. It is confusing if you read the different chapters or different books or chapters. Like in 1 Timothy 2, it says who wants all people to be saved and to come to a knowledge of the truth. So I'd like to spend, I'd like to spend at least a week talking about what are some more difficult, because there are some Bible verses that are harder to reconcile with this side than with this side. There absolutely are. But if I may, think about what you just quoted to me. Read it to me again. 1 Timothy. Yeah, 1 Timothy 2, let's see, 4. Well, let's start in 3. This is good. It pleases God, our Savior, 4, who wants all people to be saved and to come to a knowledge of the truth. Well, there's one God and one medium between God and mankind, the man Christ Jesus. I don't want to go too far down this rabbit hole. I want to pick up there, but I want us to think, because you asked that, does God get what God wants? Does God get what God wants? Because if He doesn't, He is not much of a God. If God wants something, but He can't get it done, what does that say about God? So think about that in light of that verse. When He says He wants all men to be saved, God will get what He wants. All men, those of His elect, will be saved. Now, the word all, you want to ask, what is all? Well, it says all. We can have those conversations because does all mean this? Does all mean that? That's the question. You're asking me, I'm gonna say no. Because she's looking at- No, I'm just asking, the people that accept him are the people that he chose or the elect, correct? Correct. Okay, but he wants, he sends Jesus to save everybody, but only the ones that are gonna accept him are the ones that are actually gonna go. And that's what I'm saying is wrong. I'm not mad, I'm just saying for me. I'm confused. Okay, listen. So we gotta go a little dumber down from there. There's more he is in this Bible than there are all. Well, yeah. But wait a minute, wait a minute, wait, wait, wait, wait, wait, wait, wait. If we just process some of what you said, God desires all men to be saved. Will God get what he desires? He already knows that they're not. But he knows they're not. I hear you, but let's process that language that we're using. The God that spoke created the universe out of nothing. He wants something, but he can't get it. Right. Yeah, I understand what you're saying. about that. He says, I would like to need it. Not saying I want everybody that it's his will that everybody should if they choose to. Right. So again, everyone should because God and his mercy has seen his son. But obviously not everyone. will turn from their sins and put their faith in Christ. But again, we're asking, what is it that God desires? And will He have what He desires? Think, just process that quick. We don't have to all walk out of the door saying the same thing. I'm asking us to sort of process that this evening and say, what does it mean about my understanding of God that he wants to do something, but for some reason he can't get it done. What does that say about our understanding of who God is? Well, why would he entail you free will to make your own choice? Well, I would challenge what the popular, maybe not yours, but I would challenge what the popular understanding of free will is. You make your own choice. Bound by a fallen nature. Bound by, again, we're depraved. We're depraved. So outside of Christ, our will is bound to our nature. Let me try to illustrate that for you. You put a man in a prison cell, he is free to do whatever he wants within the constraint of that prison cell. But he can't go outside of that prison cell. Our human nature is bound to a fallen will. We're depraved. So we're free to do anything that we want to do within the confines of a depraved nature and being spiritually dead in trespasses and sin. So our will is bound in who we are. Our desire is bound, which is why the Bible uses language like, can the Ethiopian change his skin? Of course not. Can the leopard change his spots? No, because that's their nature. That is who they are. And he goes on to say, then can a man who is accustomed to doing evil do good? No, not unless God intervenes. And that's what he does in choosing us, his Son redeeming us, and his Spirit coming and quickening us. Yes, ma'am. All right, so I'm going to sum it up for tonight because everybody's about had all they want. We'll finish up there right where you are, and that's with what's called hyper-Calvinism, or fatalism. It's also known as hardshellism, primitive Baptist. And so where we're gonna agree certainly is this, is we don't know who these people are. We don't know who these, for whom Christ died. What is our command? To go preach the gospel, to all nations, to every person, every creature, everyone. We don't know who these are. We don't know whether Christ died for our neighbor or not. We don't know whether or not, in my understanding, whether he atoned for the sins of John Joe down the road or not. That is not my responsibility to figure that. My responsibility is to share the gospel with him and ask God to do what he alone can do. And we reject. And one of the problems is One of the problems is that people on this side, excuse me, I'm sorry. The people on this side are really good at slinging mud at the people on this side. And the people on this side are really good at slinging mud at the people on this side. So being a lifelong, since conversion, a lifelong Calvinist or believer in the doctrines of grace, it's easy for me to say, people over here, they think all you gotta do is one, two, three, repeat after me. Okay, and it's easy for them to say, well, you people don't think God wants to save anybody, so why do you even bother witnessing? And all we're doing is slinging mud at each other, and neither one of those are accurate. Understand, our responsibility is even if we struggle with the extent of the atonement for whom Jesus died, our responsibility is to preach the gospel to all people, knowing, believing, that God will save his people from there. He, we will call his name Jesus, for he shall save his people from their sins. I think, and I'll close with this, because this is, it's not just about limited atonement versus, or excuse me, unlimited atonement versus limited atonement. It's not just about that. It's about how we view God. Big God, who's absolutely sovereign, in control. Or big man, who wants to be in control. So, Ken Bliven, I just mentioned him, he came to us, lifelong Armenian. Die hard to the core, lifelong army. And God taught him the doctrines of grace. And man, he couldn't get enough of it. He just couldn't get enough of it. But it takes a willingness to learn, and sometimes it takes being willing to admit, I was wrong. Matthew, you ever had any of that? I pick on him because he's not long moved over here to the right side. But when you're brought up and taught something your whole life, believe me, believe me, when you're taught something your whole life, it's hard to see anything different.