The Extent of the Atonement

“Weak views of the atonement lead to weak Christians lives.”

I. Our salvation is a work of the whole Trinity. Let us give thanks accordingly.

A. Father: Planned redemption, sent Son into the world, placed Christ in His role of mediator, laid upon Christ the punishment for sins, rose Him from the dead, exalted Him to His right hand.

B. Son: Became man and accomplished redemption. Assumed the role of mediator the Father had given Him, took upon Himself the punishment for sins, rose from the dead, assumed His position at the right hand of God

C. Holy Spirit: Applies redemption to the elect. Concurred with the Father and Son in their roles. Brought about the incarnation, filled Christ and gave Him power for ministry.

D. Limited atonement follows from predestination. Would it be consistent for the Father to plan to save only the elect, but send the Son to save every individual in the world? Would it be consistent for the Father to plan on saving only the elect, but the Son to die for the non-elect to try and save them as well?

II. Argument from the purpose of Christ's death.

A. Did Christ die for the purpose of actually saving people, or did He only die to make people saveable?

Christ came to save what was lost: Matthew 18:11; Luke 19:10
Christ came into the world to save sinners: 1 Timothy 1:15
Christ died to deliver believers from this evil age, as God had willed: Galatians 1:4
Christ died to redeem and purify believers: Titus 2:14
Christ died to sanctify and cleanse the church: Ephesians 5:25-27
Christ died to actually remove God's wrath: Romans 3:25
Christ's death reconciles us to God: Romans 5:10
Christ actually obtained eternal redemption: Hebrews 9:12
Christ's death actually provides redemption: Ephesians 1:7

B. Clearly, Christ didn't die to simply make salvation possible; He died for the purpose of actually saving people!

C. God's purposes cannot fail: Job 42:2; Isaiah 46:10.

D. Therefore, everybody that Christ died for will be saved.

E. Not everybody will be saved.

F. Therefore, Christ did not die for everybody. For if He did, then His purpose failed.

III. If we understand the nature of Christ's death, we will understand the extent of Christ's death.

A. God sends people to hell because His wrath is upon them, they are sinners, He is their enemy, and because they have a penalty to pay for their sins.

B. As we learned last week, Christ's death took away God's wrath (propitiation), took away our sins (expiation), made God favorable to us (reconciliation), bought us back from the penalty and pollution of sin (redemption) and did this as our sacrifice (substitution).

C. Therefore, Christ's death removed everything that was sending us to hell. This means that Christ's death has infallibly secured the salvation of everybody He died for. If Christ died for you, you cannot perish. For example, hell means being eternally punished by God's wrath. But Christ took away God's wrath for everybody He died for. Therefore, if Christ died for you, you cannot go to hell because God has no wrath to pour out on you. Some people try to say “Christ did take away God's wrath for everybody and made everybody God's friend, but they go to hell anyway because they refuse to believe.” But that person cannot honestly say that Christ's death actually took away God's wrath--for many of those that Christ died for endure God's wrath forever in hell. Can we really say that Christ took away God's wrath for people who suffer under God's wrath forever in hell? Let's stop speaking with forked tongues! To say that Christ removed God's wrath from everybody, yet many people suffer under God's wrath for eternity, is a contradiction. If you hold to the view that Christ died for everybody in the same way, you must be honest and admit that therefore Christ did not die to actually save anybody (that is, His death did not actually take away God's wrath, redeem us, reconcile us, and expiate our sins), but He only died to make it possible for us to be saved by believing. As we have seen, however, Scripture contradicts the view that Christ only died to make salvation possible.

IV. Argument from our union with Christ

A. All those whom Christ died for, died with Christ: 2 Corinthians 5:14

B. All those who died with Christ are raised with Christ to salvation: Romans 6:5, 8

C. Not everybody is raised with Christ: Revelation 20:15

D. Therefore, not everybody died with Christ.

E. Therefore, Christ did not die for everybody--for everybody whom Christ died for, died with Christ and not everybody has died with Christ.

V. Did Christ die to save those who were already in hell when He died? It would be strange that Christ would endure the pains of hell in the place of and in order to save those who already were in hell when He died.

VI. Christ's death was successful: Romans 8:32-34

A. Verse 31: Who is the us?

B. Verse 32: Who is the us?

C. According to verse 32, is there anybody that Christ died for that will not be given “all things?” D. Wouldn't this “all things” include the gift of eternal life?

E. What do you conclude about Christ's death from this?

F. Verse 33: What is Paul saying when he asks “Who will bring a charge against God's elect?” G. What reason does he give for this in verse 33?

H. What reason does he give in verse 34?

I. Would the reason he gives in verse 34 still be a good one if Christ died for all people?

J. In verse 32, Paul is basically saying this: if God gave his own Son for you, He will give you everything else as well. But if Christ died for all people, this argument vanishes. For everybody does not get “all things” because many people will go to hell. Thus, Christ did not die for them because Paul says that if Christ died for you, God will also give you all things--which certainly includes salvation! “If God gave his own Son for unbelievers who in the end are lost, then he cannot say that the giving of the Son guarantees `all things' for those for whom he died.”

K. In verses 33-34, Paul is saying that the elect cannot be condemned. One of the reasons he gives is that Christ died for us. He is saying: “Christ died for us, therefore we will not be condemned.” This argument vanishes if Christ died for the non-elect as well. If people can perish whom Christ died for, Paul could not point to Christ's death for us as the guarantee that we will be saved.

VII. Revelation 5:9

A. Did Christ ransom everybody in every tribe, tongue, and nation?

B. What did Christ ransom?

VIII. Ephesians 5:25-27

A. Did the death of Christ have specific beneficiaries?

B. Who did Christ love and give himself up for? (v. 25)

C. Why did He do this? (v. 26)

D. Was the death of Christ intended to simply make their salvation possible, or to make it actual?

IX. John 10:15

A. Who did Christ give His life for?

B. One may say to this: “Christ did give his life for the sheep, but that doesn't mean only the sheep.” There are two main problems with this objection. First, in this same context we read “My sheep hear My voice, and I know them, and they follow Me, and I give eternal life to them, and they shall never perish” (vv. 26-28). Now, nobody would say to this verse, “Sure, Jesus gives eternal life to His sheep. But that doesn't mean only His sheep”! It is very evident that when Jesus says he gives eternal life to the sheep, he clearly means only the sheep. Therefore, we must conclude that when he says, in this same context, that he dies for the sheep, he must mean only the sheep. Second, remember that God divides the world into sheep and into goats. It is a common use of language that when somebody divides something into two groups and says “I will do this for group A,” it is clear that he is not going to do it for the other group. For example, if I say “There are poor people and rich people in Cedar Falls. I am going to food to the poor people” it is clear that I mean only the poor. It would be a terrible butchering to my words to try to argue: “Matt doesn't mean only the poor, he's going to give food to the rich people also!” Thus, since Scripture divides all people into either sheep or goats, and says that Christ died for the sheep, we conclude that He did not die for the goats.

X. Many people never hear the gospel. It would be very strange for God to intend to save all people by Christ's death, but never tell most people about it so that they may be saved by it.

XI. The death of Christ is the foundation of the intercession of Christ. Christ's prayers on behalf of his people are founded on the fact of his death on behalf of His people (1 John 2:1-2). The intercession of Christ has the same extent as the death of Christ (Romans 8:34). Since Christ does not intercede for all, He did not die for all.

A. How do we know that Christ doesn't intercede for all?

Christ's prayers are always answered (John 11:22, 42).
Not everybody is saved.
Therefore Christ is not interceding for all.

XII. Which of these statements is true?

A. Christ died for some of the sins of all men.

B. Christ died for all of the sins of some men.

C. Christ died for all the sins of all men.

“No one says the first is true, for then all would be lost because of the sins that Christ did not die for. The only way to be saved from sin is for Christ to cover it with his blood. The third statement is what the Arminians would say. Christ died for all the sins of all men. But then why are not all saved? They answer, because some do not believe. But is this unbelief not one of the sins for which Christ died? If they say yes, then why is it not covered by the blood of Jesus and thus all unbelievers are saved? If they say no (unbelief is not a sin that Christ has died for) then they must say that men can be saved without having all of their sins atoned for by Jesus, or they must join us in affirming statement number two: Christ died for a ll the sins of some men”--Bethlehem Baptist Church, The Five Points of Calvinism.

XIII. Sometimes people say, “People don't go to hell for their sins. They go to hell for rejecting Christ.” That is not true. People go to hell both for their sins, and for rejecting Christ (if they have heard the gospel). Colossians 3:5-6 lists sins such as immorality, impurity, passion, evil desire, and greed, and then says that “it is on account of these things that the wrath of God will come.” Also, as we saw above, if Christ died for all men, didn't he die for their unbelief as well? Why, then, do they go to hell for rejecting Christ?

XIV. Answering objections: passages which speak of the “whole world.”

A. 1 John 2:2

“Whole world” is a vague term. To simply declare that this phrase overthrows limited atonement is sloppy scholarship. The question we must ask is: “What is meant by the term whole world?”
1. Remember that propitiation means a removal of God's wrath. So if “whole world” means “every person to ever live,” then everybody would be saved, which we know is not true.
2. Revelation 13:3: Does John mean that “every individual in the world” followed the beast (see v. 8)? What, then, does he mean (see verse 7)?
3. Romans 1:8
Scripture, therefore, does not always use the phrase “whole world” to mean every individual in the world. Very often it means “people from all parts of the world.”
In the early church, it was a big issue that Gentiles were part of the church as well as Jews. Some people thought that salvation was only for Jews. The apostle John is trying to refute this error and make clear that salvation is not limited to Jews--it is for “the whole world” (i.e., people of all races). So this verse doesn't mean that Christ died for every individual in the world, but that Christ's death is not limited to the Jews--it is for people from the Gentiles as well. It is for the elect, who are scattered throughout the whole world.

B. Notice the parallel between 1 John 2:2 and John 11:51-52 (both written by John). John 11:51- 52 is clearly affirming limited atonement, and by virtue of its parallel with 1 John 2:2 it is hard to escape the conclusion that John intends the same thing in both verses:

1 Jn 2:2: He is the propitiation for our sins, and not for ours only but also for the sins of the whole world.

Jn 11:51-52: He prophesied that Jesus should die for the nation, and not for the nation only, but to gather into one the children of God who are scattered abroad .

“Whole world” (1 John 2:2) therefore means “the children of God who are scattered” throughout the world (John 11:52-53).

C. John 1:29

We are to understand this verse in the same way. Notice, that if world here means every individual, the problems are not just for limited atonement. For if Christ takes away the sins of every individual in the world, then everybody would be saved (for their sins would be gone).

D. John 4:42; 1 John 4:14; John 6:51

These verses call Jesus the Savior of the world. If world meant “every individual to ever live on earth” we would have to take this verse seriously and conclude that they teach that Christ saves everybody. Clearly, he does not save everybody. “Savior of the world” means that 1) Christ is the only savior in the world and 2) Christ saves everybody who is saved.

XV. Answering objections: passages using “all”

A. Like the word “world,” “all” doesn't always mean “every individual without exception,” but “some people from all groups.” It means “both Jews and Gentiles” but not “every Jew and every Gentile.” Read Mark 1:5. Does “all” in this verse mean every individual in the world?

John 12:46
1. Jesus is saying that both Jews and Gentiles will be drawn.
1 Timothy 2:6

B. Also, if we do use the word all to mean “every individual without exception,” we mean “every individual within a certain group.” For example, if I say to our Bible study group “is everybody here?” I do not mean “every individual to ever walk the face of the earth.” I mean everybody who is in our group.

Hebrews 2:9
1. “Every” means “every believer.”
2. 2 Corinthians 5:14, 15
1. “All” means “all believers.”
1 Corinthians 15:22
Romans 5:18

XVI. Answering objections: Do some passages say that people Christ died for have perished?

A. 2 Peter 2:1

“Lord” here most likely does not refer to Jesus Christ, but God the Father.
1. In the following verses, God the Father is spoken of.
2. The Greek word for Lord used here is never used of Christ, but only of the Father (from John Owen).
3. Thus, it is unlikely that the atonement is in view.
The “purchase” here probably doesn't refer to eternal redemption, but a deliverance by God's goodness from the defilement of the world in idolatry. The word used to say they were “bought” can be used to denote any kind of deliverance, and so does not necessarily indicate that they had been purchased by the blood of Christ.
1. That is the context of the letter.
2. Peter is comparing these false teachers to the OT times, and the corresponding OT Hebrew word to the one here means any deliverance.
No mention of Christ's blood here, as in other places that treat his redemption. Again, this makes it doubtful that the redemption of Christ is in view.
Later on Peter affirms the deliverance to be “escaping the pollutions of the world” by the knowledge of the gospel; but no mention is made of being washed in Christ's blood. Don't we know of many unsaved people who for a time reform their lives, but soon go back to their old ways?
It is uncertain whether Peter is speaking of the reality of a purchase, or according to their outward appearance and profession. In other words, the verse may mean, “denying the Master who [they say] bought them.”
There is no true spiritual fruit ascribed to these people showing true redemption.
All of these reasons show that this is not a good text to use in order to try and show universal redemption.

B. Romans 14:15; 1 Corinthians 8:11

“Destroy” and “ruin” probably does not refer to eternal ruin and destruction, but to great hindrance in their spiritual life or ministry.

XVII. You cannot escape a limited atonement, since not everybody is saved. The atonement is limited in either its scope or its effectiveness. If Christ died for everybody, His death is unlimited in scope--but limited in success. If Christ died only for the elect, His death is limited in extent--but unlimited in success. What is more glorious to Christ? Which is more loving to His people?

A. Also, if you believe that God doesn't save everybody, why would it be so hard to believe that Christ didn't die for everybody?

XVIII. Applications.

A. Properly exalt Christ. Recognize that He was successful! Everybody that He died for will be saved! He didn't simply make us saveable, He actually saved us! Praise Him deeply for this!

B. Understand that your faith is a fruit of Christ's death. Christ secured your salvation by His death, and therefore He bought everything that was necessary to make sure it was applied to you. Therefore, Christ didn't die for you because you believe. You believe because Christ died for you.

C. Recognize the true place where your salvation is founded--Christ's death, not your own act of faith. If we deny successful atonement, then redemption does not ultimately rest on Christ or His cross, but on our own act of faith.

D. This truth gives deep consolation and comfort to believers. Our salvation has a solid rock--the death of Christ. Christ's death was successful and thus it secured our salvation. To know that my salvation does not rest upon myself, but on Christ, is great consolation and comfort.

E. Draw your hope and assurance from the death and intercession of Christ. Trust Christ more, recognizing how dependant upon Him you are.

F. To think that Christ died to save those who will perish cuts the nerve of our comfort. If Christ died for them, and they perished, what hope is there for us?

G. This truth exalts the love of Christ for you. His death is the ultimate expression of His love. If He died for all, it would mean that He loved all in the same way. But He doesn't. You are special to Him if you are His church. His death for us in particular reveals the height of this great love.

H. Universal redemption cheapens the worth of Christ's death by changing the nature of the atonement from an act that saves to one that can only save us with our help.

I. Let your love for Christ compel you to serve others. “For the Son of man did not come to be served, but to serve, and to give his life a ransom for many.” “The greatest among you shall be the servant of all.”

The Problems with Denying Particular Redemption

All quotes are from J.I. Packer's introductory essay to John Owen's The Death of Death in the Death of Christ.

Particular redemption is the doctrine that Christ's death made certain the salvation of everybody He died for, and thus He didn't die for all people since all are not saved. Universal redemption is the view that Christ died for every individual without exception--those who peish in the same way as those who are saved.

Particulare redemption preserves the truth that the cross saves.

“Calvary, in other words, not merely made possible the salvation of those for whom Christ die; it ensured that they would be brought to faith and their salvation made actual. The Cross saves. Where the Arminian will only say: “I could not have gained my salvation without Calvary,” the Calvinist will say: “Christ gained my salvation for me at Calvary.” The former makes the Cross the sine qua non of salvation, the latter sees it as the actual procuring cause of salvation, and traces the source of every spiritual blessing, faith included, back to the real transaction between God and His Son carried through on Calvaries hill.”

We are not stressing limited atonement because we are interested in confining the limits of divine mercy, but because we wish to “safeguard the central affirmation of the gospel--that Christ is a redeemer who really dos redeem.”

“Christ did not win a hypothetical salvation for hypothetical believers, a mere possibility of salvation for any who might possibly believer, but a real salvation for His own chosen people....Its saving power does not depend on faith being added to it; its saving power is such that faith flows from it. The cross secured the full salvation of all for whom Christ died.”

Universal redemption lessens God's love, the glory of Christ's death, destroys the gound of our assurance. And universal redemption must deny that the cross actually saves.

“So far from magnifying the love and grace of God, [universal redemption] dishonors both it and Him, for it reduces God's love to an impotent wish and turns the whole economy of `saving' grace, so-called (`saving' is really a misnomer on this view), into a monumental divine failure. Also, so far from magnifying the merit and worth of Christ's death, it cheapens it, for it makes Christ die in vain. Lastly , so far from affording faith additional encouragement, it destroys the Scriptural ground of assurance altogether, for it denies that the knowledge that Christ died for me (or did anything else for me) is a sufficient ground for inferring my eternal salvation; my salvation, on this view, depends not on what Christ did for me, but on what I subsequently do for myself.”

Particular redemption is needed for a proper understanding of the gospel

“Our minds have been conditioned to think of the Cross as a redemption which does less than redeem, and of Christ as a Saviour who does less than save, and of God's love as a weak affection which cannot keep anyone from hell without help, and of faith as the human help which God needs for this purpose. As a result, we are no longer free either to believe the biblical gosepl or preach it.”

Go back to Contend for the Faith.

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