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025 - Appendix 4 1 John 22 · Sovereignty of God

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  Speaker 1: Appendix four of Sovereignty of God. This is a LibriVox recording.
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  Speaker 1: All LibriVox recordings are in the public domain. For more
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  Speaker 1: information or to volunteer, please visit LibriVox dot org. Recording
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  Speaker 1: by Greg Giardano. Sovereignty of God by Arthur Pink, Appendix four,
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  Speaker 1: First John two two. There is one passage, more than
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  Speaker 1: any other, which is appealed to by those who believe
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  Speaker 1: in universal redemption, and which at first sight appears to
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  Speaker 1: teach that Christ died for the whole human race. We
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  Speaker 1: have therefore decided to give it a detailed examination and exposition.
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  Speaker 1: And He is the propitiation for our sins, and not
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  Speaker 1: for ours only, but also for the sins of the
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  Speaker 1: whole world. First John two two. This is the passage
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  Speaker 1: which apparently most favors the Arminian view of the atonement.
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  Speaker 1: Yet if it be considered attentively, it will be seen
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  Speaker 1: that it does so only in appearance and not in reality. Below,
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  Speaker 1: we offer a number of conclusive proofs to show that
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  Speaker 1: this verse does not teach that Christ has propitiated God
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  Speaker 1: on behalf of all the sins of all men. In
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  Speaker 1: the first place, the fact that this verse opens with
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  Speaker 1: and necessarily links it with what is gone before. We
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  Speaker 1: therefore give a literal word for word translation of first
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  Speaker 1: John two one from Baxter's interlinear Little Children, My these things,
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  Speaker 1: I write to you, that ye may not sin, and
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  Speaker 1: if any one should sin, a paraclet we have with
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  Speaker 1: the Father Jesus Christ the Righteous. It will thus be
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  Speaker 1: seen that the apostle John is here writing too and
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  Speaker 1: about the saints of God. His immediate purpose was two full. First,
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  Speaker 1: to communicate a message that would keep God's children from sinning. Second,
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  Speaker 1: to supply comfort and assurance to those who might sin
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  Speaker 1: and in consequence be cast down and fearful that the
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  Speaker 1: issue would prove fatal. He therefore makes known to them
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  Speaker 1: the provision which God has made for just such an emergency.
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  Speaker 1: This we find at the end of verse one and
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  Speaker 1: throughout verse two. The ground of comfort is twofold. Let
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  Speaker 1: the downcast and repentant believer first John one nine be
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  Speaker 1: assured that first he has an advocate with the Father.
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  Speaker 1: Second that this advocate is the propitiation for our sins. Now,
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  Speaker 1: believers only may take comfort from this, for they alone
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  Speaker 1: have an advocate for them alone is Christ. The propitiation,
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  Speaker 1: as is proven by linking the propitiation and with the advocate.
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  Speaker 1: In the second place, If other passages in the New
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  Speaker 1: Testament which speak of propitiation be compared with first John
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  Speaker 1: two two, it will be found it is strictly limited
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  Speaker 1: in its scope. For example, in Romans three twenty five
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  Speaker 1: we read that God set forth Christ a propitiation through
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  Speaker 1: faith in his blood. If Christ is a propitiation through faith,
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  Speaker 1: then he is not a propitiation to those who have
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  Speaker 1: no faith. Again, in Hebrews two seventeen we read to
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  Speaker 1: make propitiation for the sins of the people Hebrews to
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  Speaker 1: seventeen r v. In the third place, who are meant
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  Speaker 1: when John says he is the propitiation for our sins?
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  Speaker 1: We answer Jewish believers, and a part of the proof
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  Speaker 1: on which we base this assertion we now submit to
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  Speaker 1: the careful attention of the reader. In Galatians two nine
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  Speaker 1: we are told that John, together with James and Cephis,
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  Speaker 1: were apostles unto the circumcision I e. Israel. In keeping
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  Speaker 1: with this, the apostle of James is addressed to the
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  Speaker 1: twelve tribes who are scattered abroad one one. So the
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  Speaker 1: first epistle of Peter is addressed to the elect who
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  Speaker 1: are sojourners of the dispersion Verse Peter one one r V.
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  Speaker 1: And John also was writing to save Israelites, but four
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  Speaker 1: saved Jews and save Gentiles. Some of the evidences that
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  Speaker 1: John is writing to save Jews are as follows. A.
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  Speaker 1: In the opening verse, he says, of Christ, which we
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  Speaker 1: have seen with our eyes and our hands have handled.
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  Speaker 1: How impossible it would have been for the apostle Paul
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  Speaker 1: to have commenced any of his epistles to gentile saints
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  Speaker 1: with such language. B Brethren, I write no new commandment
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  Speaker 1: unto you, but an old commandment, which ye had from
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  Speaker 1: the beginning Verse John two seven. The beginning here referred
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  Speaker 1: to is the beginning of the public manifestation of Christ.
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  Speaker 1: In proof, Compare one one to thirteen, et cetera. Now,
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  Speaker 1: these believers, the Apostle tells us, had the old commandment
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  Speaker 1: from the beginning. This was true of Jewish believers, but
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  Speaker 1: it was not true of Gentile believers. Se I write
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  Speaker 1: unto you, fathers, because ye have known him from the
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  Speaker 1: beginning to thirteen. Here again it is evident that it
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  Speaker 1: is the Jewish believers that are in view. D little
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  Speaker 1: children it is the last time. And as ye have
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  Speaker 1: heard that Antichrist shall come. Even now are there many
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  Speaker 1: Antichrists whereby we know that it is the last time.
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  Speaker 1: They went out from us, But they were not of
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  Speaker 1: us to eighteen nineteen. These brethren to whom John wrote,
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  Speaker 1: had heard from Christ himself that Antichrist should come. See
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  Speaker 1: Matthew twenty four. The many Antichrists whom John declares went
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  Speaker 1: out from us were all Jews. During the first century,
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  Speaker 1: none but a Jew posed as the Messiah. Therefore, when
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  Speaker 1: John says He is the propitiation for our sins, he
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  Speaker 1: can only mean for the sins of Jewish believers. In
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  Speaker 1: the fourth place, when John added, and not for hours alone,
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  Speaker 1: but also for the whole world, he signified that Christ
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  Speaker 1: was the propitiation for the sins of gentile believers too, for,
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  Speaker 1: as previously shown, the world is a term contrasted from Israel.
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  Speaker 1: This interpretation is unequivocally established by a careful comparison the
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  Speaker 1: first John two two with John eleven fifty one fifty two,
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  Speaker 1: which is a strictly parallel passage. In this spake kend
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  Speaker 1: of himself, but being high priests that year, he prophesied
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  Speaker 1: that Jesus should die for that nation, and not for
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  Speaker 1: that nation only, but that also he should gather together
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  Speaker 1: in one the children of God that were scattered abroad
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  Speaker 1: here caiaphas under in space may known for whom Jesus
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  Speaker 1: should die. Notice now the correspondency of his prophecy with
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  Speaker 1: this declaration of John's first John two two. He is
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  Speaker 1: a propitiation for our beliving Israelites sins John eleven, fifty one,
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  Speaker 1: fifty two. He prophesied that Jesus should die for that
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  Speaker 1: nation first John two two, and not for ours only
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  Speaker 1: John eleven, fifty one, fifty two. And not for that
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  Speaker 1: nation only first John two two, but also for the
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  Speaker 1: whole world, that is, gentile believers scattered throughout the earth
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  Speaker 1: John eleven, fifty one, fifty two, he should gather together
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  Speaker 1: in one the children of God that were scattered abroad.
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  Speaker 1: In the fifth place, the above interpretation is confirmed by
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  Speaker 1: the fact that no other is consistent or intelligible. If
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  Speaker 1: the whole world signifies the whole human race, then the
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  Speaker 1: first clause and the also in the second clause are
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  Speaker 1: absolutely meaningless. If Christ is the propitiation for everybody, it
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  Speaker 1: would be idle tautology to say, first, he is the
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  Speaker 1: propitiation for our sins and also for everybody, there could
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  Speaker 1: be no also if he is the propitiation for the
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  Speaker 1: entire human family. Had the apostle meant to affirm that
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  Speaker 1: Christ is a universal or propitiation, he had omitted the
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  Speaker 1: first clause of verse two and simply said He is
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  Speaker 1: the propitiation for the sins of the whole world. Confirmatory
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  Speaker 1: of not for ours Jewish believers only, but also for
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  Speaker 1: the whole world gentile believers too. Compare John ten sixteen
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  Speaker 1: seventeen twenty. In the sixth place, our definition of the
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  Speaker 1: whole world is in perfect accord with other passages in
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  Speaker 1: the New Testament. For example, whereof he heard before in
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  Speaker 1: the word of the truth of the Gospel, which has
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  Speaker 1: come unto you, as it is in all the world
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  Speaker 1: Colossians one five six. Does all the world here mean
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  Speaker 1: absolutely and unqualifiedly all mankind? Had all the human family
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  Speaker 1: heard the Gospel? No. The apostle's obvious meaning is that
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  Speaker 1: the Gospel, instead of being confined to the land of Judea,
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  Speaker 1: had gone abroad without restraint, into gentile lands. So when
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  Speaker 1: Romans one eight, first, I thank my God through Jesus Christ,
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  Speaker 1: for you all that your faith is spoken of throughout
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  Speaker 1: the whole world. The Apostle is here referring to the
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  Speaker 1: faith of these Roman saints being spoken of in a
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  Speaker 1: way of commendation. But certainly all mankind do not so
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  Speaker 1: speak of their faith. It was the whole world of
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  Speaker 1: believers that he was referring to. In Revelation twelve nine
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  Speaker 1: we read of Satan, which deceiveth the whole world. But
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  Speaker 1: again this expression cannot be understood as a universal one.
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  Speaker 1: For Matthew twenty four. Twenty four tells us that Satan
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  Speaker 1: does not and cannot deceive God's elect Here it is
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  Speaker 1: the whole world of unbelief in the seventh place, to
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  Speaker 1: insist that the whole world in first John two two
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  Speaker 1: signifies the entire human race is to undermine the very
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  Speaker 1: foundations of our faith. If Christ is the propitiation for
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  Speaker 1: those that are lost equally as much as for those
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  Speaker 1: that are saved, then what assurance have we that believers
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  Speaker 1: too may not be lost? If Christ is the propitiation
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  Speaker 1: for those now in hell? But guarantee have I that
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  Speaker 1: I may not end in hell? The blood shedding of
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  Speaker 1: the incarnate son of God is the only thing which
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  Speaker 1: can keep any one out of hell. And if many
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  Speaker 1: for whom that precious blood made propitiation are now in
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  Speaker 1: the awful place of the damned, then may not that
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  Speaker 1: blood prove inefficacious for me? Away with such a god
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  Speaker 1: dishonoring thought. However men may quibble and rest the scriptures,
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  Speaker 1: one thing is certain. The atonement is no failure. God
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  Speaker 1: will not allow that precious and cautious sacrifice to fail
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  Speaker 1: in accomplishing completely that which it was designed to effect.
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  Speaker 1: Not a drop of that holy blood was shed in
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  Speaker 1: vain in the last great day. There shall stand forth
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  Speaker 1: no disappointed and defeated savior, but one who shall see
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  Speaker 1: the travail of his soul and be satisfied Isaiah fifty
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  Speaker 1: three eleven. These are not our words, but the infallible
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  Speaker 1: assertion of Him who declares, my counsel shall stand, and
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  Speaker 1: I will do all my pleasure Isaiah sixty four ten.
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  Speaker 1: Upon this impregnable rock we take our stand. Let others
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  Speaker 1: rest on the sands of human speculation. In twentieth century theorizing,
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  Speaker 1: if they wish, that is their business. But to God,
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  Speaker 1: they will yet have to render an account for our part.
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  Speaker 1: We had rather be railed at is a narrow minded,
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  Speaker 1: out of date Hypercalvinist, than be found repudiating God's truth
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  Speaker 1: by reducing the divinely efficacious atonement to a mere fiction.
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  Speaker 1: End of Appendix four and of Sovereignty of God by
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  Speaker 1: Arthur Pink Recording by Greg Giardano, Newport Riche, Florida,