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1689 Baptist Confession Chapter 3: Of God's Decree - Commentary

Simon Wartanian | 36,635 views | 38,059 words | 3:19:02 hours | 04 March 2015 20:58

...owledge and wisdom, without any ounce of ignorance. See our discussion of God’s Immutability and knowledge in chapter 2. God cannot learn any new thing because He already knows all things. Nothing new can be brought up to the table which would cause God to change His mind. Therefore, the idea that the “list of the elect” can change implies that God changes His mind, which is impossible, and that God is not all-wise, which is false.

§5 Unconditional Election

Those of mankind that are predestinated to life, God, before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his will, hath chosen in Christ unto everlasting glory, out of his mere free grace and love, 1 without any other thing in the creature as a condition or cause moving him thereunto. 2
1. Rom. 8:30; Eph. 1:4-6, 9, 11; 2 Tim. 1:9; 1 Thess. 5:9
2. Rom. 9:11-16; 11:5-6; Eph 2:5

The predestination to life took place before the foundation of the world (Eph. 1:4; 2 Tim. 1:9) and it was according to God’s eternal and immutable purpose. Yes, this predestination was out of His mere free grace and love, without any other thing in the creation as a condition or cause (Rom. 9:11), but this does not mean that God did not have a purpose in electing those people. It just means that this purpose or cause was not in them. One particular purpose is “to the praise of his glorious grace” (Eph. 1:6). This predestination was according to the secret counsel of His will, meaning, that God has not revealed to us who the elect are. Yet His word calls us to “be all the more diligent to confirm [our] calling and election” (2 Pet. 1:10) and we may know that we are elect through faith in Christ and the fruits of the Holy Spirit in our lives. His purpose and counsel is also said to be the good pleasure of His will (Eph. 1:5 KJV). It is not an evil or sinful purpose, but a good purpose.

What Is It?

The doctrine of election and predestination. It is useful, necessary, and most sweet. Ignorance of it impairs the glory of God, plucks up humility by the roots, begets and fosters pride. The doctrine establishes the certainty of salvation, peace of conscience, and the true origin of the church.^[18]

The doctrine of eternal election is a most sweet and glorious doctrine from the Word of God. It is a doctrine much disagreed upon by Christians, yet I believe that the cause of disagreement is not based upon what the Scripture says, but rather because the idea is hateful to the human depraved mind. The doctrine is basically that God is free to select those, whom He has pleased out His mere pleasure, to save from His just wrath. Wayne Grudem defines election as:

Election is an act of God before creation in which he chooses some people to be saved, not on account of any foreseen merit in them, but only because of his sovereign good pleasure.^[19]

I still find it weird that I first came to believe in the doctrine of election and then the doctrine of God’s absolute sovereignty. I was indeed inconsistent. Somehow, for a time it was easier for me to believe in the 5 points of Calvinism, I saw them as standing or falling together indeed, but I did not believe in the absolute control of God upon the world in general. I thought that God was sovereign over salvation, but not so sovereign over everything outside of election. That was indeed a great inconsistency and error, but somehow election was easier to believe as...

1689 Baptist Confession Chapter 17: Of The Perseverance of the Saints - Commentary

Simon Wartanian | 30,944 views | 43,749 words | 3:48:12 hours | 05 March 2015 19:18

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Perseverance Of The Saints Preservation Of The Saints Assurance Of Salvation Eternal Security Apostasy Falling Away. Hebrews 6

...cal may be seen from many ways (see paragraph 2), including (1) the decree of election, (2) regeneration, (3) justification and (4) Christ’s obedience.

Election: It has pleased God from all eternity to select a particular people in the Lord Jesus Christ whom He will redeem from sin to be with Him forever without any consideration of foreseen faith or works, merely because of His good pleasure. Seeing that their salvation was not dependent upon them, how would their perseverance be (completely) dependent upon them? There is no debate among Calvinists about whether the elect can lose their salvation. Someone who accepts Unconditional Election must believe in perseverance. It is logically necessary, for to contend otherwise is to say that God has unconditionally chosen a person to be saved, but has not chosen to preserve that particular person, which is absurd on its face. Therefore, the one who accepts Unconditional Election inevitably must accept the Perseverance of the Saints. For to reject the doctrine is to contend that God fails to save those whom He intends to save. See chapter 3, paragraph 5 for more on Unconditional Election.

Regeneration: Through regeneration, we have been made new creatures, given a new heart and a new spirit. Plus, the Spirit of the Almighty has come into our hearts (e.g., Ezek. 36:25-27). We’ve been given a new nature with the Law of the God written upon our hearts (Jer. 31:31-34). What happens when (supposedly) a person loses their salvation? Do they become unregenerate? Do they receive their old nature back? Do they become unborn again? Do you see the difficulty that such an idea of “falling away” brings with it? It is simply impossible that such a thing will happen. And what if the person loses their salvation and then comes to the Lord Jesus again, does God cause him to be born again for a second time? See chapter 11 for more on regeneration.

Justification: Justification is a legal act of God by which He declares guilty sinners free because of Christ’s work. Our sin is put upon Him, and we receive His righteousness (e.g., 2 Cor. 5:21; Rom. 3:21-31). How does it happen that God’s verdict, for a (supposedly) regenerate believer, becomes void after that person falls away (see Rom. 8:1)? Does the person become unjustified? Does he lose his justification? But how can that be if God has already declared them just based on nothing in themselves, but solely by grace through faith because of Christ? The idea that justified believers came become unjustified unbelievers is not found in the New Testament and has great implications on the doctrine of justification by free grace and through faith alone. Those who believe such things happen practically believe in justification by works or perseverance by works. See chapter 11 for more on justification.

Christ’s Obedience: The Father has given the Son a charge, namely, to lose none of the elect (e.g., John 6:37-40). How does this fit with the idea that we can become unregenerate and unjustified, or to say it in another way: to be lost? Does the Son of God now fail? But how can God fail in accomplishing all His will (Isa. 46:8-11; Ps. 33:10-11; 115:3; Isa. 14:27; Dan. 4:34-35)? If the Son has received a charge and a command from the Father to lose nothing of what the Father has given Him, will the Son be disobedient to the Father’s command? The Son testifies of Himself that He “always do[es] the things that are pleasing to him” (John 8:29). Will He also lose none...

1689 Baptist Confession Chapter 10: Of Effectual Calling - Commentary

Simon Wartanian | 23,221 views | 14,049 words | 1:13:47 hours | 04 March 2015 21:42

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 10 Chapter Ten Effectual Calling Irresistible Grace Regeneration Reformed Theology Calvinism Infant Salvation

... folly and a stumbling block were outwardly (general) called, but the Jews and Greeks in v. 24 were called internally, effectually and especially by the Sovereign Holy Spirit so that they see Christ as He is. It is the calling of God which made the difference between the groups in vv. 22-23 and 24. This effectual call came to the believers through the preaching of the gospel and brought them to faith.

Another very clear passage on the special and effectual call of God is Romans 8:28-30, which we have discussed in chapter 3 when dealing with Unconditional Election. Many more passages speak of our calling, which you may look at as: Romans 1:6; 8:28-30; 9:24; 1 Corinthians 1:9; Galatians 1:6; 1 Thessalonians 2:12, 14; 2 Timothy 1:9; Hebrews 3:1; 1 Peter 2:9, 21; 2 Peter 1:10; Revelation 17:14.

It is with all this in mind that the Lord Jesus says, “It is the Spirit who gives life; the flesh is no help at all” (John 6:63). If it was not for the sovereign operation of the Spirit, the message of the cross would be folly to us. But according to the Father’s eternal purpose, it pleased the Spirit, when we heard the gospel, to regenerate us and raise us up from spiritual death and make us willing to receive the Lord Jesus and see Him as our only hope in life and death. Our nature has to be changed and we have to be made new creatures to be able to respond to the gospel positively. The Lord Jesus says, “unless one is born again he cannot see the kingdom of God” (John 3:3). You have to be born again to see and be able to choose the kingdom. You cannot see or choose the kingdom unless you have been born again. This is all the work of the Spirit of God as the Lord says, “unless one is born of water and the Spirit, he cannot enter the kingdom of God” referring back to the promise of the New Covenant in Ezekiel 36:25-27. Entering and seeing the kingdom is the same thing. We need to be born again by the Holy Spirit to be able to do that.

Here is a list of the things to which we have been called:

we have been called to belong to Jesus Christ and be saints (Rom. 1:6-7; cf. 1 Cor. 1:2);
we have been called to be justified (Rom. 8:29-30);
we have been called to be vessels of mercy, prepared beforehand for glory (Rom. 9:23-24);
we have been called into the fellowship of God’s Son (1 Cor. 1:9);
we have been called to peace (1 Cor. 7:15);
we have been called to the grace of Christ (Gal. 1:6);
we have been called to freedom (Gal. 5:13);
we have been called to the hope of the riches of his glorious inheritance in the saints (Eph. 1:18; cf. 4:4);
we have been called to belong to the one body (Col. 3:15);
we have been called into God’s kingdom and glory (1 Thess. 2:12; cf. 1 Pet. 5:10; 2 Pet. 1:3);
we have been called to holiness (1 Thess. 4:7);
we have been called through the gospel to obtain the glory of the Lord Jesus (2 Thess. 2:14);
we have been called to eternal life (1 Tim. 6:12);
we have been called to be holy (1 Pet. 1:15);
we have been called out of darkness into God’s marvelous light (1 Pet. 2:9);
we have been called to suffer for the sake of Christ (1 Pet. 2:21);
we have been called to bless those who curse us that we may obtain a blessing (1 Pet. 3:9).

Thanks, glory, honor, and praise be to the mighty Spirit of God Who has caused us to be born from above.

State of Death and Sin

It is not good people whom the Lord calls by His Word and Spirit. Neither it is those who are neutral and would love to be with God, rather it ...

1689 Baptist Confession Chapter 8: Of Christ the Mediator - Commentary

Simon Wartanian | 45,315 views | 75,562 words | 6:40:27 hours | 04 March 2015 21:39

The 1689 Second Baptist Confession Of Faith Confession Commentary Exposition Reformed Baptist Chapter 8 Christ The Mediator Prophet Priest King Definite Redemption Limited Atonement Arminianism Universal Atonement Hypostatic Union Humanity Of Christ God-Man

...e grace, without any condition foreseen in them to procure (Rom. 9:11) this amazing redemption and the manifold blessings of God.

Introduction

Particular Atonement/Redemption or as it is most commonly known, Limited Atonement, is one of the most confusing doctrines about Calvinism to non-Calvinists. Honestly, it was not a difficult point for me to accept the L in TULIP, since it logically and naturally followed from the other points. If I believed that we were all dead in sin (Total Depravity), God has chosen from the world particular people to be saved (Unconditional Election), how would I reject Limited Atonement and remain consistent?

Some find the phrase “Limited Atonement” confusing as it may suggest to some the effect of the atonement itself was limited, but that is not the intended meaning, so they prefer to use other phrases as Particular Atonement/Redemption. That is fine, but as with every big theological term, we cannot simply assume the meaning. We must learn and try to understand what is being conveyed through the use of the term.

Christ’s redeeming work was intended to save the elect only and actually secured salvation for them. His death was a substitutionary endurance of the penalty of sin in the place of certain specified sinners. In addition to putting away the sins of His people, Christ’s redemption secured everything necessary for their salvation, including faith, which unites them to Him. The gift of faith is infallibly applied by the Spirit to all for whom Christ died, thereby guaranteeing their salvation.^[28]

By saying that the atonement is limited, we are not saying that it is limited in its power, rather it is limited in scope. The Father’s will and desire is for Christ to be a perfect Savior for those whom the Father has given to Jesus (John 6:37-40). It was not the Father’s will or intention for Christ to be the substitute for all sinners, but only those whom the Father has given Him. This is what we mean by Limited Atonement or Definite Atonement.

Both Calvinists and Arminians limit the atonement but in different aspects. The Calvinist limits the atonement in its scope, the Arminian limits it in its power. Charles Spurgeon rightly observed:

We are often told that we limit the atonement of Christ, because we say that Christ has not made satisfaction for all men, or all men would be saved. Now, our reply to this is that, on the other hand, our opponents limit it, we do not. The Arminians say, Christ died for all men. Ask them what they mean by it. Did Christ die so as to secure the salvation of all men? They say, “No, certainly not.” We ask them the next question-Did Christ die so as to secure the salvation of any man in particular? They say, “No.” They are obliged to admit this if they are consistent. They say, “No; Christ has died so that any man may be saved if”-and then follow certain conditions of salvation. We say then, we will just go back to the old statement-Christ did not die so as beyond a doubt to secure the salvation of anybody, did He? You must say “No;” you are obliged to say so, for you believe that even after a man has been pardoned, he may yet fall from grace and perish. Now, who is it that limits the death of Christ? Why you... We say Christ so died that He infallibly secured the salvation of a multitude that no man can number, who through Christ’s death not only may be saved, but are saved, must be saved, and cannot by any possibility run the hazard of being anything bu...

Unconditional Election, Sovereign Grace - Scripture List

Simon Wartanian | 17,913 views | 2,788 words | 0:14:20 hours | 23 March 2014 20:23

Calvinism Election Predestination Mercy Sovereignty Verse List God Is In Control Unconditional Election Sovereign Grace

...

Unconditional Election, Sovereign Grace

God elects a specific people unto Himself without reference to anything they do. This means the basis of God’s choice of the elect is solely within Himself: His grace, His mercy, His will. It is not man’s actions, works, or even foreseen faith, that “draws” God’s choice. God’s election is unconditional and final.[1]

God’s choice of certain individuals for salvation before the foundation of the world rested solely in His own sovereign will. His choice of particular sinners was not based on any foreseen response or obedience on their part, such as faith, repentance, etc. On the contrary, God gives faith and repentance to each individual whom He selected. These acts are the result, not the cause, of God’s choice. Election, therefore, was not determined by, or conditioned upon, any virtuous quality or act foreseen in man. Those whom God sovereignly elected He brings through the power of the Spirit to a willing acceptance of Christ. Thus, God’s choice of the sinner, not the sinner’s choice of Christ, is the ultimate cause of salvation.[2]

For a defense and case for this doctrine see here.

General verses regarding Unconditional Election

Ps 65:4 Blessed is the one you choose and bring near, to dwell in your courts! We shall be satisfied with the goodness of your house, the holiness of your temple!

Mt 11:25-30 At that time Jesus declared, “I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children; 26 yes, Father, for such was your gracious will. 27 All things have been handed over to me by my Father, and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him. 28 Come to me, all who labor and are heavy laden, and I will give you rest. 29 Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. 30 For my yoke is easy, and my burden is light.”

Mt 22:14 For many are called, but few are chosen.

Jn 6:37 All that the Father gives me will come to me, and whoever comes to me I will never cast out.

Jn 13:18 I am not speaking of all of you; I know whom I have chosen. But the Scripture will be fulfilled, ‘He who ate my bread has lifted his heel against me.[3]’

Jn 15:16 You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide, so that whatever you ask the Father in my name, he may give it to you.

Acts 2:39 For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself.”

Acts 2:47 praising God and having favor with all the people. And the Lord added to their number day by day those who were being saved.

Acts 13:46-48 And Paul and Barnabas spoke out boldly, saying, “It was necessary that the word of God be spoken first to you. Since you thrust it aside and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles. 47 For so the Lord has commanded us, saying, “‘I have made you a light for the Gentiles, that you may bring salvation to the ends of the earth.’” 48 And when the Gentiles heard this, they began rejoicing and glorifying the word of the Lord, and as many as were appointed to eternal life believed.

Rom 8:29-30 For those whom he foreknew he also predestined to be conformed to the im...

1689 Baptist Confession Chapter 11: Of Justification - Commentary

Simon Wartanian | 26,353 views | 23,400 words | 2:03:21 hours | 04 March 2015 21:54

The 1689 Second Baptist Confession Of Faith Confession Commentary Reformed Baptist Chapter 11 Chapter Eleven Justification Justification By Faith Alone Sola Fide Sola Gratia Imputed Righteousness Infused Righteousness Roman Catholicism Protestantism

...ntary/1027"chapter 8 for these two points.

Substitutionary Atonement

We have largely argued for the Substitutionary Atonement and Definite Atonement in chapter 8.

Not From Anything in Them

That could be seen from the fact that we have been elected by God from all eternity, that is the doctrine of Unconditional Election, which I sought to make a case for in chapter 3. But also from my exposition of Romans 9:11 in chapter 10 on the Effectual Call where I tried to show that God’s election and calling were not based on anything in us. But also from many passages that distance our works from our salvation. I’ll spare you and me the time on this point by simply pointing you to the following picture—

God Glorified In Justification

Rom. 3:25-26 whom [Christ] God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins. 26 It was to show his righteousness at the present time, so that he might be just and the justifier of the one who has faith in Jesus.

The purpose that Christ was put forward as a propitiation, i.e., a sacrifice that satisfies God’s wrath and turns in into His favor, was to demonstrate, first of all, His righteousness. It was for His glory. God has chosen us and saved us for His own glory, not because we are good or we are sinless. It was to demonstrate His infinite glory. This could be seen in a classic Old Testament text as Ezekiel 36 where God promises to save His people and promises the New Covenant—

Ezek. 36:22-23 “Therefore say to the house of Israel, Thus says the Lord GOD: It is not for your sake, O house of Israel, that I am about to act, but for the sake of my holy name, which you have profaned among the nations to which you came. 23 And I will vindicate the holiness of my great name, which has been profaned among the nations, and which you have profaned among them. And the nations will know that I am the LORD, declares the Lord GOD, when through you I vindicate my holiness before their eyes.

God wants to vindicate the holiness of His Name. His people have misrepresented Him and He will clear up the mess that His people have made of His holy name. The first goal for which the Lord will act is the glory of His name. For His Name, He will act, not because of man, in the first place. But He wants to vindicate the glory of His Name, which is His worth, His person and everything about Him. So likewise in Romans 3, the reason that Christ the Lord was put forward as a propitiation was to demonstrate God’s righteousness. How so? God passed over the sins of the elect under the Old Testament without the sacrifice of Christ, but now that the sacrifice of Christ is made the Lord is demonstrated as the Just One who has already provided the sacrifice which turns away His wrath from the sins of the saints in the Old Testament. In a sense, Satan could have raised the charge against God that He was unjust for letting David into heaven while the sacrifice of Christ was not made. But once the sacrifice was made in whose light and on whose basis David’s sins were blotted out, there was no longer any basis for an accusation from Satan. God’s justice was demonstrated.

But how is God’s justice then demonstrated in mercy and grace? Proverbs 17:15 says that “He who justifies the wicked and he who condemns the righteous are both alike an abomination to the LORD.” So, how can God justify the wicked, i.e., si...

A Review of RC Sproul's Willing to Believe & Thoughts on Free Will

Simon Wartanian | 9,609 views | 3,709 words | 0:19:03 hours | 22 February 2015 00:23

RC Sproul Willing To Believe The Controversy Over Free Will Free Will Predestination Election Sovereignty Compatibilism Calvinism Arminianism Pelagianism Semi-Pelagianism Augustine Martin Luther John Calvin Jonathan Edwards Book Review

...ntarily; can it be said that man sins less voluntarily because he is under a necessity of sinning? This necessity is uniformly proclaimed by Augustine, who, even when pressed by the invidious cavil of Celestius, hesitated not to assert it in the following terms: “Man through liberty became a sinner, but corruption, ensuing as the penalty, has converted liberty into necessity” (August. lib. de Perf. Justin). Whenever mention is made of the subject, he hesitates not to speak in this way of the necessary bondage of sin (August. de Nature et Gratia, et alibi).” (Institutes 2.3.5)

Calvin, obviously taught the doctrines commonly associated with his name. He believed in Unconditional Election and absolute sovereignty. God did not foresee who would believe, but that He choose merely out of His good pleasure so that they would believe. He taught the doctrine of Irresistible Grace, he said: “The Apostle’s doctrine is not, that the grace of a good will is offered to us if we will accept of it, but that God himself is pleased so to work in us as to guide, turn, and govern our heart by his Spirit, and reign in it as his own possession. Ezekiel promises that a new spirit will be given to the elect, not merely that they may be able to walk in his precepts, but that they may really walk in them (Eze 11:19; Eze 36:27).” (Institutes 2.3.10)

Jonathan Edwards

There is not a book besides the Bible that I have tried to deeply study as Jonathan Edwards The Freedom of the Will. I was fascinated by it, it explained a lot to me and I came to a better understanding of free will. The thorough study was caused by the fact that Jonathan Edwards was not very clear, or maybe I couldn’t understand him very good. I have to re-read a lot of paragraphs to understand what he was saying, although I was helped by reading other stuff that was made to make understanding of free will easier.

The discussion on Edwards starts by explaining his view of the doctrine of Original Sin. Our doctrine about man must be biblical for us to come to biblical ideas. When many think that people are basically good, sometimes do some little bad things they will not get the idea that people are in bondage to sin, so they will not come to the conclusion that men are not free to do good, but only to do that which they desire – sin. Yet if they start with a biblical anthropology on man, they would soon realize that the natural man is not free to do good and hates God. I have learned that any discussion on the topic of election or free will must clearly define it’s doctrine of man and original sin, otherwise it would seem unreasonable to people and will have no foundation. Because of the Fall we are born as slaves of sin and born dead in sin. We are sinners by nature and by choice. The doctrine of Original Sin is important to Edwards because thereby he can know what man is said to be able and unable to do.

Edwards taught that freedom mean the power to choose or refuse without compulsion. He didn’t think that this choice just came spontaneously, he was great in mocking the idea of a neutral will or an undetermined will. He taught that the will was determined – determined by one’s desires. He said “BY determining the Will, if the phrase be used with any meaning, must be intended, causing that the act of the Will or choice should be thus, and not otherwise: and the Will is said to be determined, when, in consequence of some action, or influence, its choice is directed to, and fixed ...

Irresistible Grace, Effectual Calling - Scripture List

Simon Wartanian | 11,700 views | 2,545 words | 0:13:07 hours | 23 March 2014 22:21

Calvinism Election Predestination Mercy Sovereignty Verse List God Is In Control Irresistible Grace Effectual Calling

...strong> and hardened their heart, lest they see with their eyes, and understand with their heart, and turn, and I would heal them.”

More in “Total depravity, Radical corruption” & “Sovereignty over the reprobate.”

This content is taken from this document

[1] I believe that Irresistible Grace is the logical conclusion to Unconditional Election, so, many of the verses for Unconditional Election apply also for Irresistible Grace, since God has set to save His elect, who can annul His purpose? (Isa 14:27)

[2] James White, The Potter’s Freedom (New Revised Edition 2009) p. 40

[3] “The Five Points of Calvinism: Defined, Defended, and Documented” Ed. 2, pp. 7.

[4] Isa 54:13

[5] C.f. Ps 14:7; Ps 53:6; Isa 59:20-21; Jn 4:22; Heb 8:8-12

[6] C.f. Isa 27:9; Rom 9:4; Heb 8:12

[7] Scripture quotations are from The Holy Bible, English Standard Version® (ESV®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved..

...

God's Absolute Sovereignty: Concise Scripture List

Simon Wartanian | 5,592 views | 1,379 words | 0:07:02 hours | 08 February 2014 15:59

Calvinism Election Predestination Limited Atonement Mercy Sovereignty Verse List God Is In Control

... life and peace. 7 For the mind that is set on the flesh is hostile to God, for it does not submit to God’s law; indeed, it cannot. 8 Those who are in the flesh cannot please God.

Eph 2:1-3 And you were dead in the trespasses and sins 2 in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— 3 among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind.

Jn 6:43-47; Rom 6:20; 1Cor 2:14; Col 2:13-15; 2Tim 2:24-26

Unconditional Election

Rom 8:29-30 For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. 30 And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.

Eph 1:3-6 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, 4 even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love 5 he predestined us for adoption as sons through Jesus Christ, according to the purpose of his will, 6 to the praise of his glorious grace, with which he has blessed us in the Beloved.

Jn 1:11-13; Rom 9: 10-13, 15-16, 22-24, 10:20; Phil 1:29-30

Limited Atonement

Jn 10:14-18 I am the good shepherd. I know my own and my own know me, 15 just as the Father knows me and I know the Father; and I lay down my life for the sheep. 16 And I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. So there will be one flock, one shepherd. 17 For this reason the Father loves me, because I lay down my life that I may take it up again. 18 No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father.”

Jn 11:49-52 But one of them, Caiaphas, who was high priest that year, said to them, “You know nothing at all. 50 Nor do you understand that it is better for you that one man should die for the people, not that the whole nation should perish.” 51 He did not say this of his own accord, but being high priest that year he prophesied that Jesus would die for the nation, 52 and not for the nation only, but also to gather into one the children of God who are scattered abroad. Irresistible Grace Preservation of the Saints

...

Limited Atonement, Definite Redemption - Scripture List & Case

Simon Wartanian | 8,093 views | 6,400 words | 0:32:47 hours | 23 March 2014 20:51

Calvinism Election Predestination Mercy Sovereignty Verse List God Is In Control Unconditional Election Sovereign Grace

Limited Atonement, Definite Redemption

Since it is God’s purpose to save a special people for Himself, and He has chosen to do so only through the perfect sacrifice of Jesus Christ, Christ came to give His life “a ransom for many” so as to “save His people from their sins” (Matthew 1:21). The intention of Christ in His cross-work was to save His people specifically. Therefore, Christ’s sacrifice is perfect and complete, for it actually accomplishes perfect redemption.[1]

Christ’s redeeming work was intended to save the elect only and actually secured salvation for them. His death was a substitutionary endurance of the penalty of sin in the place of certain specified sinners. In addition to putting away the sins of His people, Christ’s redemption secured everything necessary for their salvation, including faith, which unites them to Him. The gift of faith is infallibly applied by the Spirit to all for whom Christ died, thereby guaranteeing their salvation.[2]

For a defense of this doctrine see here.

The Atonement of the Lord Jesus was Penal Substitutionary/Vicarious

Penal substitutionary atonement refers to the doctrine that Christ died on the cross as a substitute for sinners. God imputed the guilt of our sins to Christ, and he, in our place, bore the punishment that we deserve. This was a full payment for sins, which satisfied both the wrath and the righteousness of God, so that He could forgive sinners without compromising His own holy standard.[3]

Isa 53:6 All we like sheep have gone astray; we have turned—every one—to his own way; and the LORD has laid on him the iniquity of us all.

Isa 53:12 Therefore I will divide him a portion with the many, and he shall divide the spoil with the strong, because he poured out his soul to death and was numbered with the transgressors; yet he bore the sin of many, and makes intercession for the transgressors.

Rom 3:21-25 But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it— 22 the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction: 23 for all have sinned and fall short of the glory of God, 24 and are justified by his grace as a gift, through the redemption that is in Christ Jesus, 25 whom God put forward as a propitiation by his blood, to be received by faith. This was to show God’s righteousness, because in his divine forbearance he had passed over former sins.

2Cor 5:21 For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.

Gal 3:13-14 Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”— 14 so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.

Heb 9:25-28 Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own, 26 for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself. 27 And just as it is appointed for man to die once, and after that comes judgment, 28 so Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him.

Heb 13:...