The Atonement;AW Pink

Psa 109

I agree with the first part of your statement, but I am not sure what you mean with the second part.

What do you mean when you are saying this?

I just don't agree with men interpretation of who they are.[/QUOTE][/B]

Give me some examples of what you mean by this....what mens interpretation.....where are you seeing these interpretations?:type:

 

It takes study to determine the meaning..here are some ideas to consider;

here is another list a friend offered on this topic;
[QUOTEThat interpretation makes sense because that transition from an ethnic covenant to a worldwide one was a transitional theme that needed to be often emphasized to the New Testament churches, and we see that theme throughout the NT. In other words, Calvinists and non-Calvinists both agree that the term "world" in 1 John 2 at least logically refers to people of every race and region, but it is only the non-Calvinists who further claim that it is logical for it to refer to every individual; and the only way to conclusively claim that such an interpretation is indeed logical is for the non-Calvinist to presuppose their doctrine of Universal Atonement in approaching the text - thus, that verse itself cannot be effectively used as support text for either view on the atonement.

And if someone tries to go down the path of claiming that all instances of that word are to be taken literally, let them chew on these verses for awhile[1]:

-Genesis 3:20 "The man called his wife's name Eve, because she was the mother of all living."[2]
-Genesis 6:13 "And God said to Noah, 'I have determined to make an end of all flesh, for the earth is filled with violence through them. Behold, I will destroy them with the earth.'"[3]
-Genesis 6:17 "For behold, I will bring a flood of waters upon the earth to destroy all flesh in which is the breath of life under heaven. Everything that is on the earth shall die."[4]
-Matthew 10:22 "And you will be hated by all for my name's sake. But the one who endures to the end will be saved."[5]
-Mark 1:5 "And all the country of Judea and all Jerusalem were going out to him and were being baptized by him in the river Jordan, confessing their sins."[6]
-Luke 2:1-3 "In those days a decree went out from Caesar Augustus that all the world should be registered. This was the first registration when Quirinius was governor of Syria. And all went to be registered, each to his own town."[7]
-John 1:10-12 "He was in the world, and the world was made through him, yet the world did not know him. He came to his own, and his own people did not receive him. But to all who did receive him, who believed in his name, he gave the right to become children of God."[8]
-John 12:19 "So the Pharisees said to one another, 'You see that you are gaining nothing. Look, the world has gone after him.'"[9]
-Romans 1:8 "First, I thank my God through Jesus Christ for all of you, because your faith is proclaimed in all the world."[10]
-1 Corinthians 6:12 "'All things are lawful for me,' but not all things are helpful.'All things are lawful for me,' but I will not be enslaved by anything."[11]
-1 Corinthians 10:23 "'All things are lawful,' but not all things are helpful. 'All things are lawful,' but not all things build up."[12]
-2 Timothy 4:17 "But the Lord stood by me and strengthened me, so that through me the message might be fully proclaimed and all the Gentiles might hear it."[13]
-1 John 2:15-16 "Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world"”the desires of the flesh and the desires of the eyes and pride in possessions"”is not from the Father but is from the world."[14]
-1 John 5:19 "We know that we are from God, and the whole world lies in the power of the evil one."[15]
-Revelation 13:3 "One of its heads seemed to have a mortal wound, but its mortal wound was healed, and the whole earth marveled as they followed the beast."[16]

][/QUOTE]

 

psa109

Here is a good summary of your view....and how others have seen it

it is a good read...enjoy

 

Again: this theory would reduce the whole work of Christ to a costly experiment which might or might not succeed, inasmuch as according to this conception, there is still some condition which the sinner himself must fulfill ere he can be benefited by that mercy which God would bestow upon him. But that is a flat denial of the fatal effects of the Fall, a repudiation of the total depravity of man. Those who are spiritually dead in sins are quite incapable of performing any spiritual conditions. As well offer to a man who is stone blind a thousand dollars on condition that he sees, as offer something spiritual to one who has no capacity to discern it: see John 3:3; 1 Corinthians 2:14. Such a view as this is as far removed from the truth as is light from darkness. Such a view, reduced to plain terms, comes to this; if the sinner believes, then Christ died for him; if the sinner does not believe, then Christ did not die for him; thus the sinner’s act is made the cause of its own object, as though his believing would make that to be which otherwise was not. To such insane absurdities are the opposers of grace driven.

How different the plain teaching of the Word! Christ came here to fulfill His agreement in the Everlasting Covenant. In that covenant a certain work was prescribed. Upon His performance of it a certain reward was promised. That work was that Christ should make a perfect satisfaction unto God on behalf of each and all of His people. That reward was that all the blessings procured and purchased by Him should be infallibly bestowed on each and all of His people. “God out of His infinite love to His elect, sent His dear Son in the fullness of time, whom He had promised in the beginning of the world; to pay a ransom of infinite value and dignity, for the purchasing of eternal redemption, and bringing unto Himself all and every one of those whom He had before ordained to eternal life, for the praise of His own glory. So that freedom from all the evil from which we are delivered, and an enjoyment of all the good things that are bestowed on us, in our traduction from death to life, from hell and wrath to heaven and glory, are the proper issues and effects of the death of Christ, as the meritorious cause of them all” (John Owen). We are now ready to answer our opening question. The design of Christ’s Satisfaction was 1. THAT GOD MIGHT BE MAGNIFIED “The Lord hath made all things for himself” ( Proverbs 16:4).

 

Observe that Luke 19:10 does not say that Christ came here to seek and to save all the lost. Of course it does not. Two thirds of human history had already run its course before Jesus was born. Half the human race was already in Hell when He entered Bethlehem’s manger. It was “the lost” (see Greek) for which He became incarnate. That is the awful condition in which God’s elect are by nature. Lost! They have lost all knowledge of the true God, all liking for Him, all desires after Him. They have lost His image in which they were originally created, and have contracted the image of Satan. They have lost all knowledge of their own actual condition, for their understanding is darkened ( Ephesians 4:18), they are spiritually dead in trespasses and sins ( Ephesians 2:1). Totally unconscious of their terrible state they neither seek Christ nor realize their need of Him.

Christ did not come here to see if there were any who would seek after Him. Of course not. Romans 3:11 emphatically declares “there is none that seeketh after God.” Christ is the seeker. Beautifully is that brought out by Him in His parable of the lost sheep. A strayed dog or a lost horse will usually find its way back home. Not so a sheep: the longer it is free, the farther it strays from the fold. Hence, if that sheep is ever to be recovered, one must go after it. This is what Christ did, and which by His Spirit He is still doing. As Luke 15:4 declares, He goes “after that which is lost until He find it.” But more: Christ came here not only to seek and find, but also to save. His words are, “For the Son of man is come to seek and to save that which was lost.” Note it is not merely that He offers to, nor helps to, but that He actually saves. Such was the emphatic and unqualified declaration of the angel to Joseph, “Thou shalt call his name Jesus, for he shall save his people from their sins” — not try to, not half do so, but actually save them.

 

Here again we have clearly defined the design of Christ’s mission and satisfaction. His sheep once possessed “life,” possessed it in their natural head, Adam. But when he fell, they fell; when he died, they died. As it is written, “In Adam all die” ( 1 Corinthians 15:22). But by Christ, through His work, and in Him their spiritual Head, they obtain not only “life,” but “more abundant” life; that is, a “life” which as far excels what they lost in their first father, as the last Adam excels in His Person, the first Adam.

Therefore is it written, “The first Adam was made a living soul; the last Adam a quickening spirit” ( 1 Corinthians 15:45). “As the Father hath life in himself, so hath he given to the Son to have life in himself” ( John 6:26), which speaks of Christ as the God-man, the Mediator, as is clear from the words “given to.” But that “life” had to be “laid down” ( John 10:17) and received again in resurrection before it could be, efficaciously, bestowed on His people: John 12:24. It was as the Risen One that Christ was made “a quickening spirit.” The first Adam was “made a living soul” that he might communicate natural life to his posterity; the last Adam was “made a quickening spirit” that He might impart spiritual life to all His seed. As the soul dwelling in Adam’s body animated it and so made him to be a “living soul,” so the man Christ Jesus being united to the second of the Trinity, has constituted Him a “quickening spirit,” i.e., quickening His mystical body, both now and hereafter. The life of the Head is the life of His members.

The Christian first has a federal life in Christ before he has a vital life from Christ. Being legally one with Christ, this must be so. When Christ died His people died, when Christ was quickened His people were quickened “together with” Him ( Ephesians 2:5). It is to this union with the life of Christ that Romans 5:17 refers: “For if by one man’s offense death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.”

Yes, there is a “much more”: the abundance of grace is greater than the demerits of sin, and the gift of righteousness exceeds that which was lost in Adam. The righteousness of God’s elect far surpasses that which they possessed in innocence by the first Adam, for it is the righteousness of Christ, who is God. To this, neither the righteousness of Adam nor of angels can be compared. Those redeemed by Christ are not only recovered from the fall, but they are made to “reign in life” to which they had no title in their first parent. Since Christ is King, His people are made “kings” too ( Revelation 1:6).

 

Psa109
Good verses. We serve a Great God and Saviour.Thanks for posting those good verses.

 

Yes God is in control. Sometimes God does use men.ie, pastors and teachers to help us.....

We must be more careful when we look at the teaching of men, like the bereans;

 

Sins are “forgiven” or “remitted” by the redeeming blood. The preposition should be duly noted here: it is not “through whom we have redemption” (which presents another phase altogether), but “in whom.” Redemption was the Christian’s right, not only when the Spirit applied it to him at his regeneration, but also when Christ died. Just as we had condemnation in Adam before we were born into this world, so the elect have redemption in Christ since the time that He was raised from the dead: note that “believing” is not mentioned in Ephesians 1 till verse 12! “Redemption through his blood” is our forgiveness. Not that we are actually pardoned in the blood of His Cross before we believe, but that the pardon was procured by the redeeming blood, the grant of it was then sealed, and security given that it should in due time be made unto us.

And again, “I will ransom them from the power of the grave; I will redeem them from death” ( Hosea 13:14).

Thus, we say again, Redemption is the payment of a ransom and the release of the ransomed. Hence it is strictly limited to the people of God.

In no sense are the reprobate “redeemed.” Election and redemption are of the same extent: they relate to the same individuals, to all such, and to none else. To affirm that any whom Christ redeemed are now in Hell is a flat contradiction in terms, for Hell is a prison ( Matthew 5:25; Peter 3:19).