The sermon, based on the Second London Baptist Confession of 1689, delves into the doctrine of Christ as the Mediator, focusing specifically on the concept of limited atonement, one of the five points of Calvinism. The speaker, Eric Bechler, emphasizes that Christ's atonement is sufficient for all but efficient only for the elect, those chosen by God. He clarifies misconceptions about limited atonement, asserting that it does not restrict the value of Christ's atonement but rather its intent to save the elect specifically. The sermon outlines seven actions of Christ in his mediation: applying redemption, interceding, uniting believers to Himself, revealing salvation, persuading belief, governing hearts, and overcoming enemies. The speaker highlights that these actions are in accordance with God's unsearchable and gracious plan. The sermon also addresses the theological debates on the extent of the atonement, contrasting Calvinist and Arminian views, and underscores the eternal plan and purpose of God in redemption.

Our reading this morning from the Second London Baptist Confession of 1689, again comes from chapter 8 of Christ the Mediator, paragraph 8 this week. To all those for whom Christ hath obtained eternal redemption, He does certainly and effectually apply and communicate the same, making intercession for them, uniting them to Himself by His Spirit, revealing unto them in and by His word the mystery of salvation, persuading them to believe and obey, governing their hearts by His word and spirit, and overcoming all their enemies by His almighty power and wisdom, in such a manner and ways as are most consonant to His wonderful and unsearchable dispensation, in all of free and absolute grace, without any condition foreseen in them to procure it." This morning we continue with chapter 8 of Christ the Mediator. As a reminder, last week we focused on the necessity of Christ acting according to both his divine and his human nature in the work of mediation, and that the attributes of each of Christ's natures are communicated to the person of Christ, not from one nature to the other. This week our paragraph goes into a doctrine limited or particular atonement. It is one of the five points of Calvinism, which are total depravity, unconditional election, limited atonement, irresistible grace, and the perseverance of the saints.

The first letter of each point spells tulip, which for some is a helpful tool to remember these doctrinal positions. Limited atonement of all these five doctrines seems to attract a lot of controversy and confusion. Needless to say, there are a lot of opinions on this, and Although we'll not be going into them in great detail, we'll touch on this a little bit. But I would like to share some comments from R.C. Sproul on this that it may help clarify any confusion.

And then we'll go through the paragraph to make sure we see the scripture supporting what is confessed From R.C. Sproul. There is a lot of confusion about limited atonement. To try to straighten the confusion, let me say what limited atonement does not mean. Limited Atonement does not mean that there is a limit placed upon the value or the merit of the atonement of Jesus Christ.

It is traditional to say that the atoning work of Christ is sufficient for all. That is, the meritorious value of the atonement is sufficient to cover the sins of all people, and certainly anyone who puts their trust in Jesus Christ will receive the full measure of the benefits of that atonement. It is also important to understand that the gospel is to be preached universally. This universal offer of the gospel is another controversial point. On the one hand, the gospel is offered universally to all who are within earshot of its preaching.

On the other hand, it is not offered universally in the sense that it is offered to everyone without any conditions. It is offered to anyone who believes. It is offered to anyone who repents. And the merit of Christ's atonement is given to all who believe and to all who repent of their sins. One of the traditional ways of talking about this is to say that the atonement is sufficient for all, but efficient for some.

That is, not everyone actually receives the full benefits wrought by Christ's saving work on the cross, namely those who do not believe. We prefer not to use the term limited atonement because it is misleading. We would rather speak of definite redemption or definite atonement, meaning that God the Father designed the work of redemption specifically with a view of providing salvation for the elect. And even though Christ's death is valuable enough to meet the needs of everybody, there was a special and unique sense in which he died for his sheep. He laid down his life for those whom the Father had given him.

The problem that emerges from this technical point of theology in terms of God's eternal decrees and his ultimate design for the atonement is often discussed in the light of several passages in the New Testament, such as when it says that Jesus died for the sins of all the world, and so on. Incidentally, these difficult questions have been treated masterfully in what I think is the best treatment of this doctrine ever written, the death of death and the death of Christ by the Puritan theologian John Owen. If you have never read John Owen's The Death of Death, I strongly recommend it to you. It's a magnificent treatment of the grace of God, rich in biblical exposition, and deals with some of the difficult passages we encounter in the New Testament in great detail and with great brilliance. In summary, God designed the atonement for a purpose which by His design must come to pass.

I don't think we want to believe in a God who is a spectator of the drama of redemption, who sends Christ to die on the cross and then stands there crossing his fingers hoping that someone will take advantage of it. Our view of God is different than that. Our view is that the plan of redemption was the eternal plan of God, which was perfectly conceived and perfectly executed so that the will of God to save his people is accomplished by the atoning work of Christ. I really liked that and thought that helped me a lot with that. I hope it is helpful to you as well.

Now let us turn our attention to the paragraph to make sure it's rooted in Scripture. It starts directly with the theme of limited atonement and then proceeds to break out seven specific actions done by Christ in his work of mediation, actions taken having obtained the eternal redemption for all those given to him by the Father. It starts, to all those for whom Christ hath obtained eternal redemption. And what has Christ done? He's done, he hath obtained eternal redemption.

We read this from the Acts of the Apostles, Acts 412. And there is salvation in no one else, for there is no other name under heaven that has been given among men by which we must be saved. Well, who are all those in our phrase here? All those are who God the Father had chosen, had elected before the foundations of the world were even laid. We turn to the Gospel of John for this.

John 6, 37 through 39. All that the Father giveth me shall come to me, and him that cometh to me I will in no wise cast out. For I came down from heaven, not to do mine own will, but the will of him that sent me. And this is the Father's will which hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day and in John 17 9 I pray for them I pray not for the world but for them which thou has given me for they are thine So Christ obtained eternal redemption for those who the Father had chosen, not everyone in the world over all time. In the first action here we see, He will certainly and effectually apply and communicate the same that is redemption.

It is a certainty that those who believe will be saved. The eternal redemption obtained by Christ will effectually be applied to those who the Father has given him. Again, John 3.16, which is one of those verses that can cause confusion, for God so loved the world that he gave his only begotten son that whosoever believed in him should not perish but have everlasting life. The second one, making intercession for them. Christ, after his humiliation, was exalted to God's right hand where he is our advocate, where he intercedes for us.

In Acts 5.31, He is the one whom God exalted to his right hand as Prince and a Savior to grant repentance to Israel and the forgiveness of sins. From 1 John 2, 1 and 2, My little children, these things write I unto you that ye sin not, and if any man sin, we have an advocate with the Father, Jesus Christ the righteous. And he is the propitiation for our sins, and not for ours only but also for the sins of the whole world." Romans 834, who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. Number three, uniting them to himself by his Spirit.

After Christ's resurrection, the Holy Spirit was sent to dwell in those who believe, to comfort, to guide, to be with. We read from the Gospel of John in John 14, 16 through 17, and I will pray the Father and he shall give you another comforter that he may abide with you forever, even the Spirit of truth whom the world cannot receive because it neither sees him nor knows him. You know him for he dwells with you and will be in you." Number four, revealing unto them in and by his word the mystery of salvation. We read in scripture that God has made known unto us the mystery of his will, that Jesus has made known those things that he had heard from his Father, we read in Ephesians 1, 7-9, in whom we have redemption through his blood, the forgiveness of sins, according to the riches of His grace, wherein He hath abounded towards us in all wisdom and prudence, having made known unto us the mystery of His will, according to His good pleasure which He hath purposed in Himself. We turn to John 15, 15.

Henceforth I call you not servants, for the servant knoweth not what his Lord doeth, but I have called you friends. For all things that I have heard of my Father, I have made known unto you. And number five, persuading them to believe and obey. Christ gives us understanding and calls us to keep his commandments. We read in 1 John 5 20, and we know that the Son of God has come and hath given us an understanding that we may know Him that is true, and we are in Him that is true even in His Son Jesus Christ.

This is the true God and eternal life. In John 15 10 through 12, if you keep my commandments you shall abide in my love even as I have kept my Father's commandments, and abide in his love. These things have I spoken unto you, that my joy might remain in you, and that your joy might be full. This is my commandment, that you love one another, as I have loved you. Number six, governing their hearts by his word and spirit.

We read in many places in scripture of God knowing the heart, directing your heart, guiding you, leading you by the Holy Spirit, and giving you the Holy Spirit. In Acts 15, 8, and God who knows the heart testified to them, giving them the Holy Spirit just as he also did to us. In 2 Thessalonians 3, 5, May the Lord direct your hearts into the love of God and into the steadfastness of Christ. In John 16, 13, when the Spirit of truth comes, He will guide you into all the truth, for He will not speak on His own authority, but whatever he hears, he will speak, and he will declare to you the things that are to come. Finally, in Romans 8, 14, for as many as are led by the Spirit of God, they are the sons of God.

And number seven, overcoming all their enemies by his almighty power and wisdom. Christ will reign over all, every knee shall bow. And we read from scripture in Psalm 110.1, the Lord said unto my Lord, sit thou at my right hand until I make thine enemies thy footstool. First Corinthians 15, 25 and 26, for he must reign till he hath put all enemies under his feet. The last enemy that shall be destroyed is death.

In Colossians 2.15, in having spoiled principalities and powers, he made a show of them openly, triumphing over them in it. The last two phrases in our paragraph today clarify in what manner these actions occur and if there's any conditions. It continues, In such manner and ways as our most consonant to his wonderful and unsearchable dispensation. First of all, let's make sure we understand a couple of these words. According to Noah Webster, consonant means consistent or agreeing.

And the word dispensation here means the distribution, the act of dealing out, or the dealing of God to his creatures. So if I rephrase this section with that understanding, it might sound like this. In such manner and ways as are most consistent or agreeable to God's wonderful and unsearchable way of dealing out to his creatures. We read from Paul's letter to the Ephesians in 1, 9 through 11. Having made known unto us the mystery of his will, according to his good pleasure, which he hath purposed in himself, that in the dispensation, other versions of the Bible say that in the plan or administration of the fullness of times, he might gather together and one all things in Christ, both which are in heaven and which are on earth, even in him, in whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will." In the last phrase here of our paragraph, in all of free and absolute grace without any condition foreseen in them to procure it, We read from Paul's letter to the Romans, 9 verse 11.

For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth. God's grace is free and absolute. God doesn't choose who he will save based on some foreseen future response or choice, worth or value in that person. God chooses who he will solely based on his good pleasure and for his glory. Each and every person born in ordinary generation is unrighteous.

He is sinful and deserves the punishment according to the terms of the covenant between God and man. And that punishment is death. That punishment is eternity in hell. This is what we all deserve. We'll praise God for His mercy and grace.

Hopefully we understand better what Jesus had to do to be our mediator and surety. All this began way back before the foundations of the world were laid. God the Father covenanted with God the Son. This was the covenant of redemption. In this covenant, God the Son willingly undertook to condescend himself to be born of a woman, to take on human flesh and to live among us, to live under the law, to live a perfect sinless life.

Then to suffer bodily at the hands of the Jews and Romans, to be scourged and to be mocked and then die on a cross. In doing so, he satisfied the covenant of works, perfect obedience to all the law. And by this, he opened a way through the covenant of grace for the redemption not of all that ever lived, but only to those to whom the Father had given him. It is through faith in Christ, only faith in Christ, that we have eternal life. And I ask myself, why is this section here in the confession, Why is it important for us to confess what we've discussed today?

It's important for us, for those who have received and obtained Christ's eternal redemption, to understand what Christ does and how he involves himself into our lives. It's important for us to know if the redemption of Christ obtained was unlimited, available to all, to the whole earth, or limited to the elect, to those chosen by the Father. From the website, GodQuestions.org, they state, belief in an unlimited atonement presents many logical and biblical problems. First of all, if the atonement was truly unlimited, then every person would be saved as all of their sins, including the sin of unbelief, would have been paid for by Christ on the cross. However, such universalism is clearly unbiblical, as the Bible is very clear that not all people are saved or will be saved.

Therefore, both The Armenian and Calvinists believe in some sort of limited atonement. The Armenian limits the effectiveness of the atonement in saying Christ died for all people, but not all people will be saved. His view of the atonement limits its power as it only makes salvation a possibility and does not actually save anyone. On the other hand, the Calvinist limits the intent of the atonement by stating that Christ's atonement was for specific people, the elect, and that it completely secured the salvation of those whom he died for. So all Christians believe in some sort of limited atonement.

The question then is not whether the Bible teaches limited atonement, but how and in what sense the atonement is limited. Is the power of atonement limited in that it only makes salvation a possibility or is its power to save unlimited and it actually results in the salvation of those whom God intended to save, the elect, his sheep. Does God do the limiting or does man? Does God's sovereign grace and purpose dictate the ultimate success or failure of the redemptive work of Christ? Or does the will of man decide whether God's intentions and purposes will be realized.

As R. C. Sproles said, the plan of redemption was the eternal plan of God, which was perfectly conceived and perfectly executed so that the will of God to save his people was accomplished by the atoning work of Christ. Amen.