Extent of the Atonement
From Encyclopedia Reformata
Contents |
Perspective: The Limited Intent and Extent of the Atonement
It is generally admitted that the satisfaction rendered by Christ was in itself sufficient for the salvation of all men, though they do not attain unto salvation. There is a difference of opinion, however, as to the question, whether Christ suffered and died for the purpose of saving all men or only the elect. The Reformed Churches believe in a limited atonement. They maintain that it was the intention of both the Father and the Son to save only the elect, a purpose that is actually accomplished. The advocates of a universal atonement assert that Christ merely made salvation possible for all men, and that their actual redemption is dependent on their own free choice.
Christ suffered and died for the purpose of saving only the elect, and that purpose is actually accomplished. Christ not merely made salvation possible but really saves to the uttermost every one of those for whom he laid down His life, Luke 19:10; Rom. 5:10; 2 Cor. 5:21; Gal. 1:4; Eph. 1:7. The Bible indicates that Christ laid down His life for His people. Matt. 1:21, for His sheep, John 10:11, 15, for the Church, Acts 20:28; Eph. 5:25–27, or for the elect, Rom. 8:32–35. If the Bible sometimes says that Christ died for the world, John 1:29; I John 2:2; 4:14, or for all, 1 Tim. 2:6; Tit. 2:11; Heb. 2:9, this evidently means that He died for people of all nations of the world, or (in some instances) for all kinds or classes of people.
The advocates of a limited atonement maintain that Christ actually saves to the uttermost every one of those for whom He has laid down His life. Not one of those for whom the price is paid finally falls short of salvation. The Bible clearly teaches that the effect of the work of Christ is not merely to make atonement possible, but to reconcile men to God and to put them in actual possession of eternal salvation, Luke 19:10; Rom. 5:10; II Cor. 5:21; Gal. 1:4; 3:13; Eph. 1:7. Moreover, it indicates in various ways that Christ laid down His life for a certain qualified number, for His people, Matt. 1:21, for His sheep, John 10:11, 15, for the Church, Acts 20:28; Eph. 5:25–27, or for the elect, Rom. 8:32–35. Moreover, if it was really the purpose of God to save all men, then we shall have to come to the conclusion that the divine purpose is frustrated by men, and this is an impossibility.
Biblical References:
Matt. 1:21. “And she shall bring forth a son; and thou shalt call His name Jesus; for it is He that shall save His people from their sins.”
John 10:26–28. “But ye believe not, because ye are not of my sheep. My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life; and they shall never perish, and no one shall snatch them out of my hand.”
Acts 20:28. “Take heed unto yourselves, and to all the flocks, in which the Holy Spirit hath made you bishops, to feed the Church of the Lord which He purchased with His own blood.”
Objections to a Limited Atonement
Several objections have been raised to the doctrine of a particular atonement, of which the following are the most important.
a. There are passages which teach that Christ died for the world, John 1:29; 3:16; I John 2:2; 4: 14. The objectors proceed on the assumption that the word “world” in these passages always denotes all the individuals that constitute the world of humanity. But the word does not always have this meaning; its meaning is certainly more limited in Luke 2:1; 12:19. In the passages referred to it may simply serve to indicate that Christ died, not merely for the Jews, but for people of all the nations of the world. This is in accord with the radical change that occured in the coming of the New Testament period, that the gospel is to be proclaimed to all the nations.
b. Again, there are passages in which Christ is said to have died for all men, Rom. 5:18; I Cor. 15: 22; II Cor. 5:14; I Tim. 2:4, 6; Tit. 2:11; Heb. 2: 9; II Pet. 3:9. But the word “all” sometimes has a restricted meaning in Scripture, denoting all of a particular class, I Cor. 15:22; Eph. 1:23, or all kinds of classes, Tit. 2:11. If it were always taken in the absolute sense in the passages referred to by the objectors, some of these passages would teach that all men are actually saved, something which they themselves do not believe, cf. Rom. 5:18; I Cor. 15:22; Heb. 2:9, cf. v. 10.
c. Finally, it is said that the universal offer of salvation in the preaching of the word presupposes a universal atonement. If Christ did not die for all men, the offer of salvation cannot be extended to all in good faith. But the universal offer of salvation does not include the declaration that Christ made atonement for every individual; moreover, it is always conditioned by a faith and repentance that can only be wrought in the heart by the Holy Spirit. Only the elect comply with the requirements and thus receive the blessings of salvation.
The View of Hypothetical Universalism
Roman Catholics, Lutherans, and Arminians of every description regard the atonement of Christ as universal. This does not mean that in their estimation all men will be saved, but merely that Christ suffered and died for the purpose of saving all without any exception. They admit that the intended effect is not achieved. Christ did not actually save, but made salvation possible for all. Their actual redemption is dependent on their own choice. In reality they are saying that Christ did not in fact save anyone by his work on the cross, it was a hypotheical work.
The View of Universalism
Universalists take this conception further and assert that all men are accually saved. This is the view of the Unitarian Universalists and most modernist theologians and churches, including the views of Karl Barth. Universalism destroys the distinction between the church and the world, heaven and held, believers and unbelievers, and leads to a secularization of the church. Some churches believe that all men are saved but they are unaware of it. It is therefore the duty of the church to help people become aware that they are already saved.
Further Study:
- R. B. Kuiper, For Whom Did Christ Die?
- Berkhof, Systematic Theology
- Hodge, Outlines of Theology, pp. 401–425.
- Hodge, The Atonement.
Source: Based on Louis Berkhof’s Summary and Manual of Christian Doctrine.
