For WHOM did Christ die?

         I always thought I knew the answer to that question. Christ dies for the sins of the whole world. He died for everyone! Yet, when confronted with the claims of the Calvinists that Jesus died only for the Elect, I have to rethink my position, as my belief system has been shaken once again. I though I was a fairly good Calvinist, 4 points out of 5! I thought I had a good defense of why Christ's atonement was general and not particular, for all and not limited. However, I have found that my smug answers would not stand up to exegetical scrutiny. I must rethink and examine again what I believe about this controversial topic.

         It is the intent of this presentation to examine the question, 'For whom did Christ die?'.  To do this, I will consider the texts held to support both particular/limited atonement and general/unlimited atonement. I will be using word studies on the terms 'all' and 'world' as they are specifically related to the act of redemption and atonement by Christ. I will further examine the texts where Scripture uses the words 'died for'.  Also important to this study is the question 'Did Christ SECURE salvation  for His elect or did He merely PROVIDE the way of salvation for all, without securing it for anyone?'. Time will allow but a tertiary examination of this topic but from the extensive reading on the subject, I have come to a position on the issue.

         It is the thesis of this presentation that Christ died for the elect, that His atonement was limited to the elect and that His purpose was in fact to secure the salvation for those the Father had given to Him before the foundation of the world.

UNLIMITED/GENERAL ATONEMENT

         To begin, I will examine the Arminian defense of the doctrine of unlimited/General atonement.
1. History is claimed to be on this position (prior to the Reformation). According to Elwell, even Calvin's commentary on
    Col. 1:14 says that 'the blood of Christ was the expiation of all the sins of the world.' His commentary on Mk. 14:24 uses the
     term  'many' and is referring to the 'whole' world.
2. When  the Bible uses the words 'all' and 'world' they ought to be taken in their normal sense unless you are compelled to do
    otherwise.
    -Fackre and Sanders see this also. The word 'world' means every individual, it is inclusive.
3. Christ's saving work was designed to make possible the salvation of ALL men on the condition of their belief, but Christ's
    death itself, did not actually secure or guarantee the salvation of anyone. The lost refuse to accept His provision for them.
4. Unlimited atonement does not lead to universalism. (Elwell)
5. There is no double penalty enacted on the lost, since they do not accept Christ's payment,  it is not credited to them and they
    themselves pay the penalty for their own sin.
6. Jesus died for the sins of the whole world.
    -John 1:29 'The next day he *saw Jesus coming to him, and *said, "Behold, the Lamb of God who takes away the sin of the
     world!'
    -John 3:16 'For God so loved the world, that He gave His only begotten Son, that whoever believes in Him should not
     perish, but have eternal life.'
    -2 Corinthians 5:14-15  'For the love of Christ controls us, having concluded this, that one died    for all, therefore all died;
     and He died for all, that they who live should no longer live for    themselves, but for Him who died and rose again on their
     behalf.'
    -Hebrews 2:9 'But we do see Him who has been made for a little while lower than the angels, namely, Jesus, because of the
     suffering of death crowned with glory and honor, that by the    grace of God He might taste death for everyone.'
    -1 John 2:1-2 'My little children, I am writing these things to you that you may not sin. And if anyone sins, we have an
     Advocate with the Father, Jesus Christ the righteous; and He Himself is the propitiation for our sins; and not for ours only,
     but also for those of the whole world.'
    -1 John 4:14 'And we have beheld and bear witness that the Father has sent the Son to be the Savior of the world.'
    -1 Timothy 2:6 'who gave Himself as a ransom for all, the testimony borne at the proper time'
    -1 Timothy 4:10 'For it is for this we labor and strive, because we have fixed our hope on the living God, who is the Savior
      of all men, especially of believers.'
    -Isaiah 53:6 'All of us like sheep have gone astray, Each of us has turned to his own way; But the Lord has caused the
      iniquity of us all To fall on Him.'
    -Matthew 20:28 ' just as the Son of Man did not come to be served, but to serve, and to give His  life a ransom for many.'
      Paul, in 1 Tim. 2:6 makes a significant change in what Jesus said in Matt. 20:28. He changes the words 'for many' in the
      Matthew passage to 'for all' in 1 Timothy. Paul was  emphasizing the general nature of the atonement.
7. Some passages in Scripture seems to indicate that some for whom Christ died will perish.
    -Romans 14:15 ' For if because of food your brother is hurt, you are no longer walking according to love. Do not destroy
      with your food him for whom Christ died.'
    -Hebrews 10:29 'How much severer punishment do you think he will deserve who has trampled under foot the Son of God,
     and has regarded as unclean the blood of the covenant by which he    was sanctified, and has insulted the Spirit of grace?'
    -2 Peter 2:1 'But false prophets also arose among the people, just as there will also be false teachers among you, who will
      secretly introduce destructive heresies, even denying the Master who bought them, bringing swift destruction upon
      themselves.'
8. The Gospel is to be universally preached.
    -Matthew 24:14 'And this gospel of the kingdom shall be preached in the whole world for a  witness to all the nations, and
     then the end shall come.'
    -Matthew 28:19 'Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son
      and the Holy Spirit,'
    -Acts 1:8 'but you shall receive power when the Holy Spirit has come upon you; and you shall be My witnesses both in
     Jerusalem, and in all Judea and Samaria, and even to the remotest part of the earth.'
9. God loved the whole world, not just the elect.
    -John 3:16
    -Romans 5:8 'But God demonstrates His own love toward us, in that while we were yet sinners, Christ died for us.'
    -Luke 23:34 'But Jesus was saying, "Father, forgive them; for they do not know what they are doing." And they cast lots,
     dividing up His garments among themselves.'
10. If Christ died only for the Elect, how can the offer of salvation be made to all persona without some  sort of insincerity,
      artificiality or dishonesty being involved. Is it not improper to offer salvation to everyone if in fact Christ did not die to save
       them?

         When taken by themselves, these 10 tenets of general/unlimited atonement seem to indicate  that Christ's death on the cross was 'sufficient for all but effective for those who believe' as Arminians  put it. Personally, I held a moderating position between Calvinism and Arminianism. This is the  Sublapsarianism position mentioned in Erickson . I have listed the three positions of Calvinism on  limited atonement here as a bridge between the two doctrinal positions. These positions show the      chronological order in which redemptive history was set.

 Supralapsarianism
  -The decree of God to save (Elect) some and reprobate others.
  -The decree of God to create both the Elect and the reprobate.
  -The decree of God to permit the fall of both the Elect and the reprobate.
  -The decree of God to provide salvation only for the Elect.
 Infralapsarianism
  -The decree of God to create human beings.
  -The decree of God to permit the fall.
  -The decree of God to Elect some and reprobate others.
  -The decree of God to provide salvation only for the Elect.
 Sublapsarianism
  -The decree of God to create human beings.
  -The decree of God to permit the fall.
  -The decree of God to provide salvation sufficient for all.
  -The decree of God to save some and reprobate others.

         The key here is where in the order is salvation provided to the Elect. In the Supralapsarianism  position the decree to save the Elect was first in the order of things. In the Infralapsarianism position, the Elect were decreed to be saved after the fall. Finally, in the Sublapsarianism position, the Elect  were decreed salvation after it was made sufficient for all.

UNLIMITED/PARTICULAR ATONEMENT
          The doctrine of  limited/particular atonement is held by Calvinists, which ever 'ism' you  find yourself. (See previous paragraph) The following are the positions held by the Calvinists concerning Limited/particular atonement.

1. Redemption is accomplished by the atonement of Jesus Christ on the cross of Calvary. This is  generally accepted by
    Evangelical Christians. (Murray)
2. The source of redemption and therefore the atonement of Christ is the free and sovereign love of  God. Again this too is
    generally accepted by Evangelical Christians. (Murray)
3. Paul gives us the parameter of God's love. The love of God from which the atonement springs is not a distinctiveless love;
    it is a love that elects and predestines. God was pleased to set His invincible and everlasting love upon a countless multitude
    and it is the determinate purpose of this love that the atonement secures. (Murray)
4. History is on this side as well. the Synod of Dort in 1618-1619 confirmed the following statement.
    'Christ's death was sufficient for all but effective for the Elect.'
5. The Bible states a qualification as to who will benefit from the death of Christ, thus limiting it's effects. Christ dies for His...
    -Sheep: John 10:11,15 'I am the good shepherd; the good shepherd lays down His life for the sheep. even as the Father
     knows Me and I know the Father; and I lay down My life for the sheep.'
    -Church: Acts 20:28 'Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers,
      to shepherd the church of God which He purchased with His own blood.'
    -Church: Eph. 5:25 'Husbands, love your wives, just as Christ also loved the church and gave Himself up for her'
    -Elect: Romans 8:32-35 He who did not spare His own Son, but delivered Him up for us all, how will He not also with Him
      freely give us all things? Who will bring a charge against God's    elect? God is the one who justifies; who is the one who
      condemns? Christ Jesus is He who died,   yes, rather who was raised, who is at the right hand of God, who also intercedes
      for us. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine,   or
      nakedness, or peril, or sword?
    -His People: Matthew 1:21 'And she will bear a Son; and you shall call His name Jesus, for it is He who will save His people
     from their sins.'
    -Children: Hebrews 2:9,14  'But we do see Him who has been made for a little while lower than the angels, namely, Jesus,
      because of the suffering of death crowned with glory and honor, that by the grace of God He might taste death for
      everyone. Since then the children share in flesh and blood, He Himself likewise also partook of the same, that through death
      He might render powerless him who had the power of death, that is, the devil'
    -Particular people: Revelation 5:9 ' And they *sang a new song, saying, "Worthy art Thou to take the book, and to break its
      seals; for Thou wast slain, and didst purchase for God with Thy blood men from every tribe and tongue and people and
      nation.'

6. God's decrees are always efficacious and can never be frustrated by man. Had God intended for all  men to be save by the
    death of Christ, then all would have been saved. The Bible teaches that not all  will be saved. Therefore it reasons that
    Christ could not have did for everyone. If Christ died for all and some were not saved, then God failed in His effort.
    God can not fail. (Elwell) The efficacy of Christ's death can not be wholly dependent on man and his decision to 'believe'.
     It either is or it isn't efficacious. God is sovereign to decide. (Knox)
         -1 Thessalonians 5:24 ' Faithful is He who calls you, and He also will bring it to pass.'
7. If Christ died for everyone, then it would be unfair to send the lost to Hell for their sins. Their sins would have been paid for
    twice, once by Christ's work on the cross and then by the lost at the Day of  Judgment.
8. To say that Christ died for everyone leads to universalism.
9. Christ died not just to make salvation 'possible' but to make it 'secure'.
    -John 17:6 'I manifested Thy name to the men whom Thou gavest Me out of the world; Thine they were, and Thou gavest
     them to Me, and they have kept Thy word.'
    -John 10:11 'I am the good shepherd; the good shepherd lays down His life for the sheep.'
    -John 17:2 'even as Thou gavest Him authority over all mankind, that to all whom Thou hast given Him, He may give eternal
      life.
    -John 10:28-29 'and I give eternal life to them, and they shall never perish; and no one shall snatch them out of My hand.
     "My Father, who has given them to Me, is greater than all; and no one is able to snatch them out of the Father's hand.'
    -Romans 5:10 'For if while we were enemies, we were reconciled to God through the death of His Son, much more, having
      been reconciled, we shall be saved by His life.
    -Christ gave His life for everyone God had given to Him and He looses not one of them  whom He has purchased with His
      blood. Christ died to procure for us an  actual  reconciliation and  not only a power to be reconciled to God. (Knox)
    -John 6:38-39 'For I have come down from heaven, not to do My own will, but the will of Him  who sent Me. And this is
     the will of Him who sent Me, that of all that He has given Me I lose nothing, but raise it up on the last day.'
    -Jesus came to save His people, the ones God had given to Him. He came to make  secure the salvation of the Elect, not to
      make provision for the whole world to possibly be saved if  they would only believe.
10. Since salvation has no requirement/conditions, it is a work of God's grace, then repentance and faith are also secured for
      those whom Christ died.
11. The blood of God was so exceedingly precious, (Acts 20:28)  that it might have saved the whole  non-believing world
      (Jn. 3:16). His death was of sufficient dignity to have been a ransom for all the sins of every one in the world. Therefore this
      is the ground for the evangelical promise of the Gospel. The Gospel can be preached with dignity to all.
12. Christ died as a sponsor/substitute for His people.
     -Romans 5:6-8 'For while we were still helpless, at the right time Christ died for the ungodly. For one will hardly die for a
       righteous man; though perhaps for the good man someone would dare even to die. But God demonstrates His own love
       toward us, in that while we were yet sinners, Christ died for us.
     -Isaiah 53:5-6' But He was pierced through for our transgressions, He was crushed for our    iniquities; The chastening for
      our well-being fell upon Him, And by His scourging we are healed. All of us like sheep have gone astray, Each of us has
      turned to his own way; But the    Lord has caused the iniquity of us all To fall on Him.
     -Galatians 3:13 'Christ redeemed us from the curse of the Law, having become a curse for  us—for it is written, Cursed is
       everyone who hangs on a tree'
    -2 Corinthians 5:21' He made Him who knew no sin to be sin on our behalf, that we might become the righteousness of God
      in Him.'
    -If Christ death was in fact and actuality substitutionary, then it could not have substituted  for all people since not all
     people get saved.
13. For those Christ died , He also makes intercession for in the heavenly places.
     -Romans 4:25 'He who was delivered up because of our transgressions, and was raised because of our justification.'
     -Hebrews 9:11-12 ' But when Christ appeared as a high priest of the good things to come, He entered through the greater
       and more perfect tabernacle, not made with hands, that is to say,    not of this creation; and not through the blood of goats
       and calves, but through His own blood, He entered the holy place once for all, having obtained eternal redemption.'
     -1 John 2:1-2 'My little children, I am writing these things to you that you may not sin. And if anyone sins, we have an
       Advocate with the Father, Jesus Christ the righteous; and He Himself  is the propitiation for our sins; and not for ours only,
       but also for those of the whole world.'
      -The idea here is that for those Christ died, He is now making intercession to the Father. Christ would not do this for
       'everyone' , He does this only for those who are His, who are Believers, who are the Elect.

ALL        EVERY        WORLD
         One of the chief arguments against the doctrine of Limited Atonement is the critique of the Bible verses that include words like 'all', 'every' and 'world'. The argument is that these words must be taken  in their normal sense and that those who espouse Limited Atonement, do not do this. To them, 'all'  means all, everyone. And 'world' means the whole world, inclusive of every person in the world.

         However, according to Murray, Scripture often uses terms that are universal in form but can not be interpreted as meaning 'all men' distributively and inclusively as 'everyone'. The phrase 'all men'  does not always mean everyone in the human race. (Murray) Ronald Nash has stated that 'all people or all men' mean humanity as a group without distinction  of race, gender, education and the like. He sees 'the world' as the world of the Elect.

            -Romans 5:18 'So then as through one transgression there resulted condemnation to all  men, even so through one act
             of righteousness there resulted justification of life to all men'

        The 'all men' in the first part of the text refers to everyone, it is inclusive. However, if we take the second 'all men' to be inclusive, it would be saying that all men are justified. Surely this can not be! Taken in it's normal sense, the second 'all men' is exclusive, particular.

          -1 Corinthians 6:12 ' All things are lawful for me, but not all things are profitable. All things are lawful for me, but I will not be mastered by anything'

       Is Paul saying here that all things are lawful? Does that mean he can transgress the Law and it  would be lawful? Can he blaspheme the Holy Spirit and that too would be lawful? May it never be!

        -Hebrews 2:9' But we do see Him who has been made for a little while lower than the angels, namely, Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God He might taste death for everyone' Of whom is the author speaking?
  -The many sons to be brought to glory (vs. 10)
  -The sanctified who with the sacrifice are all one. (vs. 11)
  -Those who are called brothers in Christ. (vs. 12)
  -The children which God had given to Him. (vs, 13)

         This is the context of this verse. Christ tasted death for every son to be brought to glory and for all the children whom God had given to Christ. there is no indication from the text (context) that the author meant 'everyone' as inclusive of all mankind. (Murray)

        What this seems to be showing is that we can not quote a few verses with the words 'all', 'every' or 'world' in them and state that they are always to be taken in a universal sense. Here are a few example of an exclusive sense to the words.

GOD'S LOVE OF THE WHOLE WORLD
         I will grant that there is a problem which I have not heard a satisfactory argument for . The text in the Bible which quite clearly, I think, show that God loved the whole world.

                -John 3:16 (see earlier) -Rom. 5:8 (see earlier)  -Luke 23:34 (see earlier)

        There is an apparent contradiction between God's love for the whole world and Jesus' death only being for the Elect. The only explanation I can think is that because of the belief by the Jews that they were the only people of God and the only ones who can inherit heaven, the authors were trying, in  their context, to their people especially, to tell them that salvation is available to the whole world,  without distinction. God's love is not limited to Israel but is extended to the utter most parts of the         earth. Certainly the parable of the vinedresser would verify the opinion stated here.

        But even with this, in my heart of hearts, I want to believe that God loved all everyone. But  Scripture doesn't seem to be saying that. This is one of the tensions I will have to hold in my theology of the Atonement.

Bibliography

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Elwell, Walter. Evangelical Dictionary of Theology. Grand Rapids: Baker Book House. 1992

Erickson, Millard. Christian Theology. Grand Rapids: Baker Book House.1985

Fackre, Gabriel,  Nash, Ronald,  and Sanders, John. What About Those Who Have Never Heard?
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Murray, John. Redemption Accomplished and Applied. Grand Rapids: Wm. B. Eerdmans Publishing Company  1955

Owens, John. The Death of Christ. London: Cox and Wyman Ltd. 1850-1853

Steele, David, Thomas, Curtis. The Five Points of Calvinism. Philadelphia: Presbyterian and Reformed Publishers Inc. 1963

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