NT Framework - Set Free to Save

Who was set free at the Cross? Did salvation automatically come to believers (ie the Elect) and this is who was set free? Or did the Cross accomplish something different?

More information about Beyond the Walls, including additional resources can be found at www.beyondthewalls-ministry.com 

This series included graphics to illustrate what is being taught, if you would like to watch the teachings you can do so on Rumble (https://rumble.com/user/SpokaneBibleChurch) or on YouTube (https://www.youtube.com/playlist?list=PLtV_KhFVZ_waBcnuywiRKIyEcDkiujRqP).

Jeremy Thomas is the pastor at Spokane Bible Church in Spokane, Washington and a professor at Chafer Theological Seminary. He has been teaching the Bible for over 20 years, always seeking to present its truths in a clear and understandable manner. 

Chapters

• 0:00 Framing The Atonement
• 0:23 What Did The Cross Accomplish
• 1:53 World Is Not Elect
• 2:28 Adam, Death, And Original Sin
• 4:39 Many And All In Romans 5
• 6:42 Receiving Grace By Faith
• 7:18 Resources And Closing

Transcript

SPEAKER_00: 0:00

Welcome to Beyond the Walls with Jeremy Thomas and our series on the New Testament framework. Today, a smaller, bite-sized piece from the larger lesson. We hope you enjoy it.

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It doesn't save anyone. It only has, they would say, the potential to save. Well, uh maybe Arminianism is saying that I would not agree with any of these ideas. I would say 100% Christ's atonement accomplished something. The question is, what did it accomplish? It didn't accomplish automatically saving people. It doesn't just automatically save. People have to believe, right? So it's not automatically saving people. What is it doing then? It's satisfying the justice of God. It does that entirely. When Jesus said it is finished on the cross, did he mean that all the elect were saved? Or did he mean that the sin penalty for the whole world had been paid and it was done? That's what he meant. He meant the sins of the world had been paid for. That's why it was dark for three hours on the cross, right? It was during that time that resolution was taking place between the Father and the Son, for the sin penalty of the whole world was being paid. Now, God, at that point, the Father, I mean, He's free now to justify anybody who believes. That's what's happened, that's what happened on the cross. It set the Father free to justify anyone who believes in Christ. And we've got some more verses there we can look at. Well, John 1 29 is close, so let's look at that one. John 1 29. Remember what John the Baptist said when he saw him at the Jordan River coming toward him? It says the next day John here saw Jesus coming to him, and he said, Behold the Lamb of God who takes away the sin of the elect. That just doesn't quite have the same ring, does it? But we would be told that that is ultimately what it really does mean. But that that's not again, that doesn't have the same ring. The world is not a synonym for elect. Romans 5, 16 to 18. Do this one. Romans 5. I told you there was a passage that uses many and all as synonymous. Similar to the 2 Corinthians 5, but a little bit different. So we'll finish with this one. Romans 5. What's considered to be the sh watershed of theology, these last 11 verses or so. 12 through 21. Which we mentioned earlier, verse 12. Therefore, it's just through just as through one man sin entered the world. That one man, everybody hopefully would agree is Adam. Death entered through sin. So death spread to all men. How many? Would we say that's every person, or just all types of people, but not every one of them? See, obviously it means everybody, because all sins. See, somehow we were in him and we sinned, because seminally the whole human race comes from him. For until the law, that's till the Mosaic law, sin was in the world, surely enough, but sin is not imputed when there is no law. Nevertheless, death reigned. So it was not can death, it was not contingent on the Mosaic law. We're saying everything, this death goes back to the very beginning, the first couple. You know, well, the first individual, Adam. So, verse 14, nevertheless, death reigned from Adam until Moses before the law, right? Even over those who had not sinned in the likeness of the offense of Adam, who is a type of him who was to come. In other words, the sin we committed in Adam was not in the identical fashion that Adam committed it. That's not hard to understand. Because a lot of people say, well, why am I being held accountable for Adam's sin? I wasn't there. I didn't eat that fruit. I wouldn't eat that fruit. Oh, well, that's where he overstepped. But you were in him, and no, so you no, you did not commit the sin in the same way that Adam did, which was consciously. His wife said, Here, eat some of this. This is good stuff, eat this. Oh, okay. See what happened. I didn't, you didn't die, so maybe I won't either. And he ate. And that says, then both of their eyes were open. Why? Well, because they'd sinned. Now they had died. Spiritually, they had died. But that's what those first three verses are there about 5, 12, 13, and 14. But the free gift, now this is salvation, right? The free gift is not like the transgression. So he wants to make a contrast with the original transgression that Adam committed. For if by the transgression of the one the many died, there's the word many. Now, didn't he just say in verse 12 that all died? But here he says many. Yeah, they're synonyms. This is not complicated, is it? So the many and all are being used synonymously in this passage. And the many is not a limited group of people, it's every single person who ever has been or ever will be. So if by the transgression of the one the many died, much more did the grace of God and the gift by the grace of the one man, Jesus Christ, abound to the many. Now, if the many died in Adam, wouldn't the many here also refer to everyone? The grace of God being extended to everyone through Christ? Well, I mean, if words mean anything, if we want to change the meaning of the words, then I mean I don't know what you're talking about anymore. You lose me when you do that, right? Verse 16. Now the gift, salvation, is not like that which came through the one who sinned. So it's not like it doesn't happen the way that it happened in Adam. Okay, we were caught up in that because we were in him. But the way that you get in Christ is not the same way. You actually have to believe to be in Christ. That's what he's getting in. And that should be clear. He just finished that. Chapter 3 and 4 are all about faith. Faith, faith, faith, faith, faith, faith, faith, faith, faith, faith, faith, faith, faith. You know, you read in context. We should already know what that is. How do we get in Christ? Okay. For on the one hand, the judgment arose from one transgression, that's Adam's, resulting in condemnation. But on the other hand, the free gift arose from many transgressions, resulting in justification. So there's a difference. One was many, one was only one. Verse 17, for if by the transgression of the one, death reigned through that one, much more. Now look, what does it say right there? Those who what? Those who receive the abundance of grace and receive the gift of righteousness will reign in life through the one Jesus Christ. Now, that's actually the key to the whole passage. Right? Those who receive. Does do the all receive? Do the many receive? No. But some do. And those people are believers. Those people are believers.

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You can find those on Rumble and on YouTube under Spokane Bible Church. That is where Jeremy is the pastor and teacher. We hope you found today's lesson productive and useful in growing closer to God and walking more obediently with Him. If you found this podcast to be useful and helpful, then please consider rating us in your favorite podcast app. And until next time, we hope you have a blessed and wonderful day.