There comes a time when the student will be confronted with hyper-Calvinistic teachings, soon finding that he needs to become more settled and balanced in this area doctrinally. The hyper-Calvinist takes an extreme position on the sovereignty of God relative to His way of electing people to salvation. One of their main points is their teaching concerning irresistible grace. This teaching says that man has no will or choice to refuse salvation once he has been met by conviction. Some explanatory notes would be in order at this point.

Though this study is not a study that can be given to emphasize fully this particular teaching, time should be given to briefly state the ongoing purposes of God. In II Thessalonians 2:13-14, Paul briefly states the way in which God works relative to man’s need for salvation. “But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ.”

Notice “God hath from the beginning chosen you to salvation” (v. 13). The first thing that may be said about God is that He is eternal. He is the “Pre-existent One.” There has never been a time when He was not. This verse tells us that God, “hath from the beginning.” This definitely does not refer to His beginning, for He has no beginning. It also does not refer only to the beginning of creation, though in His foreknowledge He knew and He always knew His salvation plan as He created the Heavens and the earth. This beginning instead would refer back to the time Adam and Eve sinned and the time that God provided a salvation remedy. Genesis 3:15 marks the beginning of the salvation plan. “And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.” Notice the explanation of verse 15, “between thy seed” (the spiritual descendents of Satan; cf. John 8:44; Ephesians 2:2) “and her seed” (those who are in the family of God). (it) An individual from among the woman’s seed, namely, Christ, will deal a deathblow to Satan’s head at the cross, while Satan (thou) will bruise Christ’s heel (cause Him to suffer). Ryrie study Bible (page 9).

At this beginning God knew exactly what He would do, more than that, He always knew what He would do. God has three parts that make up His choosing. Part one of His plan is indicated in verse 14, “Whereunto He called you by our gospel, ….” From the beginning God knew that He would call men to salvation by, “The call of the Gospel.” A person can not be saved apart from the gospel call. For this reason God “lighteth every man that cometh into the world” (John 1:9). This means that God gives every man a God consciousness. In this state, man is born with an awareness of a higher power. Even the so-called heathen has this consciousness. God in His Omniscience and providence knows the person who desires additional “light.” Psalm 19:1-3 says, “The heavens declare the glory of God; and the firmament showeth his handiwork. Day unto day uttereth speech, and night unto night showeth knowledge. There is no speech nor language, where their voice is not heard.” This passage gives a clear indication that there is a natural revelation that is used of God to strike the attention of the guilty sinner wherever He might be.

When one becomes sensitive of His need or either desires additional light, the Lord in His Providence can arrange the circumstances in such a way to provide that needy person with a gospel witness. Therefore, the first part of God’s plan is the call of the gospel.

Then we are told there must be the, belief of the truth (II Thessalonians 2:13). When a person is confronted with the truth, being a creature of will, he will either accept or reject that truth. A clear Biblical illustration of this truth is given to us in Matthew 22. In verse two and three Jesus said, “The kingdom of heaven is like unto a certain king, which made a marriage for his son, And sent forth his servants to call them that were bidden to the wedding: and they would not come.”

Notice, “they would not come.” This represents the attitude of those who are invited but refuse God. In no way does this make God, less than God; it simply illustrates how capable the human heart is while in its depraved state to refuse the earnest plea of the Lord. As powerful as God is, He is still a gentleman. He will not use His omnipotence to capture the willfully depraved one who refuses His invitation. This pattern is indicated in Genesis 6:3, “And the Lord said, My spirit shall not always strive with man …”

The third ingredient or part of God’s plan involves the sanctification of the Spirit (II Thessalonians 2:13). This is when a person hearing the Gospel, believe the Gospel (truth) and is set apart or sanctified by the Spirit. These three parts must be intact for a person to be saved, and II Thessalonians 2:13-14 shows the Scriptural pattern for being saved. Ephesians 1:13 shows this application of these three components that must accompany one’s salvation. “In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,” (Ephesians 1:13).

Notice the phrase, “after that ye heard the word of truth.” This refers to the call of the gospel. Notice belief of the truth. Then, the third part of the salvation plan states, “ye were sealed with that Holy Spirit of promise.” This relates to the sanctification of the Spirit. These three parts of the salvation plan must be intact when a verse or passage having to do with salvation is given.

Time has been taken to emphasize the way the Lord works, as the Sovereign one, as he exercises His providence, His foreknowledge, and His election. After having departed from our usual chapter format, may we now return to and consider, I. The Request before His crucifixion (vv. 27-30); II. The Reason for His crucifixion (v. 31); III. The Result of His crucifixion (vv. 32-33).

The hour has come for the crucifixion, or at least the portion leading up to and including the crucifixion. We may call this period the time of travail. In a very holy and righteous sense we will see how His humanity is wrestling with His deity. May we first notice “The Request Before His Crucifixion.”

I. THE REQUEST BEFORE HIS CRUCIFIXION vv. 27-30

It was a request that demonstrated His humanity (v. 27). “Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour.” The God-Man is speaking when He says, “Now is my soul troubled.” God had to become man to fulfill the role of the Kinsman Redeemer. As man, with no compromise to Him also being God, he cries, “Now is my soul troubled.” This cry is similar to the cry that will yet be voiced in Gethsemane. His troubled soul is not as a result of the kind of troubles that come from one’s personal sins. His troubled soul is experiencing that which He is soon to encounter. He knows what this hour is for. He knows why He is here. The weight of the world’s sins rest upon Him. When the Lord Jesus says, “Father, save me from this hour,” there is no indication of weakness at all. Instead, I see a Godly comprehension of what the Lord sees lying before Him. He is expressing this in human terms.

Another way this verse could be interpreted is in the form of a question. Notice the wording, “Now is my soul troubled; and what shall I say? (as though the question continues) “Father, save me from this hour.” The meaning of His words, if they were in question from, would go something like this, “shall I say, Father, save me from this hour?” He immediately answers His own question showing that it was for this purpose that He came, “but for this cause came I unto this hour.”

It was a request that demonstrated His deity (v. 27b). When He said, “but for this cause came I unto this hour,” the Lord was demonstrating His deity. The foreordained purpose of God was in effect. Everything was happening according to the intent of God. It was within God’s plan for the Greeks to appear (v. 20) at the precise time that they did, to be followed by Him making the statement, “The hour is come, that the Son of man should be glorified.”

Do not think for a moment that the Lord is not in control here, for He is. When He ask His question, from the “human side,” it may have served the purpose of having those that were hearing to consider the weight of such a requirement. His answer from the “God side” showed that He was in control, and would perform what was exactly required of Him.

May we notice again, while further strengthening our position, “Father, save me from this hour: but for this cause came I unto this hour.” Remember, prior to the kenosis the Lord was seated at the Father’s right hand, co-equal and co-existing in Spirit form. When He came to be born of woman, He did not abandon His relationship, or His position relative to the Father. The taking on of a body did nothing to diminish His deity.

It was a request that demonstrated His authority (v. 28-30). Jesus appealed to His Father, “Father glorify thy name.” When Jesus made this appeal, He did it with perfect knowledge, and indicates the answer was not for His sake, “but for your sakes” (v. 30). As it is true, often the Lord asks for something not for information but for inspiration. The Father’s answer came as a voice from heaven, saying, “I have both glorified it, and will glorify it again” (v. 28). There are three glorifications that come to mind concerning the Lord Jesus. There is the glorification concerning His adoration (Luke 2:9-14). Then there is the glorification concerning His crucifixion (John 12:32). The third glorification concerns the coronation (Philippians 2:5-11).

Throughout the Old Testament, and often in the New Testament, the Lord not only is glorified by others, but He glorifies Himself, in the sense that He declares His majesty, His wealth, and His power. “Primarily in the Old Testament alone Yahweh glorifies Himself, that is, secures the recognition of His honor and majesty, by His direction of the course of history, or by His interposition in history, either the history of His own people or the world at large.” (Leviticus 10:3; Isaiah 26:15, Ezekiel 28:22; Haggai 1:8). (International Standard Bible Encyclopedia, page 528)

II. THE REASON FOR HIS CRUCIFIXION v. 31

The judgment of sin (v. 31). Verse 31 and 32 quires evidence to the worth and importance of the purpose of Christ’s coming to the world. The “judgment of this world” was nigh. All the prophecy and the preaching that had been rendered to declare this approaching event, was soon to come to past. The Saviour was to use an unexpected and an unnatural way to bring His plan about. It was unexpected in that none would believe that such a victory would come as a result of a crucifixion. The crucifixion death was one of the most horrible and shameful ways for a convicted felon to die. Yet, God was showing, “not only was life to come out of death, but victory out of apparent defeat. The Saviour crucified is, in fact, the Saviour glorified!” (Pink)

The unnatural aspect of the crucifixion was that there was no historical precedent that showed anyone becoming a conqueror through his own crucifixion. It is true that men have given themselves as a martyr and by doing so have caused people to expose themselves to the dead man’s cause. But never would any strategist's plan suggest such a way to conquer as did God’s plan.

While Jesus walked upon the earth, He walked as a witness. He witnessed and observed first-hand the wickedness of the sinful human race. He also served as a witness. He was put on display to show forth His sinless nature. He was the perfect standard, in His agreement to the law, to relate to for judgment purposes. Paul later said, recognizing this aspect of Jesus, “For all have sinned, and come short of the glory of God;” (Romans 3:23). The world was “judged”: its time had come: its probation was over: the death, the burial, and the resurrection of Jesus Christ sealed its doom.

The judgment of Satan (v. 31b). Satan (adversary), Devil (slanderer), Lucifer (son of the morning), Beelzebub (Matthew 12:24), and Belial are some of the names describing the wicked one. This portion of Scripture describes what is going to happen to Satan. A listing of Satan’s judgments would be given in this fashion. He was cast out of his original position in Heaven (Ezekiel 28:16); his judgment was pronounced in Eden (Genesis 3:14-15); he was judged at the cross (John 12:31); he will be cast out in the midst of the tribulation period (Revelation 12:13); he will be confined in the abyss at the beginning of the Millennium (Revelation 20:2); and praise God, he will be cast into the lake of fire at the end of the Millennium (Revelation 20:10).

Dr. Harold Sightler used to encourage his people by reminding them that Satan was a defeated foe. He said that Satan is a toothless lion on a leash. Many times I have reminded myself of what he said and have also been encouraged.

III.    THE RESULTS OF HIS CRUCIFIXION vv. 32-33

To bring about His death (v. 32). The Lord came to the earth to die. Crucifixion was the means of that death. The doctrine of salvation requires the sacrificial death of the Lord Jesus Christ. According to Acts 4:12, the salvation is of Jesus Christ alone. When Christ died, He died in the place of others as a qualified substitute. Jesus’ death was “in the place of” and “for the benefit of” (II Corinthians 5:21; I Peter 3:18). We call this the substitutionary death of Christ.

The death is also the means for providing redemption. This redemption from sin is described and built on three words in the Greek New Testament. The first meaning is, “to purchase in the slave market of sin.” The second meaning is to “take out of the slave market of sin” and the third meaning is “to loose, never going back to the slave market of sin.”

His death provides propitiation. This propitiation is necessary because God is angry with mankind because of their sin. In the Old Testament the idea of putting off the wrath of God was demonstrated in part by sprinkling the mercy seat with blood. In the New Testament, the shed blood of Jesus is the only remedy for putting off God’s wrath.

Another purpose of His death is justification. Jesus satisfied all the demands that God required because of sin; this means that when a person places his trust in the resurrected Saviour, God has no further demands. Jesus is all one needs.

To bring about sinner’s deliverance (vv. 32-33) “And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die.” Verse 32 should remind us of John 3:14, “And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:” The next verse says, “That whosoever believeth in him should not perish, but have eternal life.” Verse 32 is a fulfillment of what Jesus spoke of in comparing the brazen serpent to Himself. The brazen serpent was raised and by doing so it gave every person bitten by the fiery serpents an opportunity to be healed and delivered. They only had to “look and live.”

Verse 33 clearly reveals to those in Christ’s presence the method of His death. His saving grace will be available to all (v. 32). The word “all” means of all mankind, whether it be the Jew or the Gentile. Because of His salvation plan truly, “whosoever will may come.”