The Great Doctrines of the Bible by Rev. William Evans (korean novels in english TXT) 📕

the world, or for man actually and ultimately regenerate only—the chosen Church? Was it for all mankind, irrespective of their relation to Jesus Christ, or must we limit the actual benefits of the atonement to those who are spiritually united to Christ by faith? That the death of Christ is intended to benefit all mankind seems clear from the following scriptures: Isa. 53:6; 1 Tim. 2:6; 1 John 2:2, cf. 2 Cor. 5:19; Rom. 14:15; 1 Cor. 8:11. The scriptures, which to some seem to limit the effects of the atonement, are John 10:15, cf. vv 26, 29; Eph. 5:25-27.

Certain it is that the doctrine of the atonement is presented in the Scriptures as competent to procure and secure salvation for all. Indeed, not only competent but efficacious to do this very thing. It might seem that there is an apparent contradiction in the above-named scriptures. The atonement, in its actual issue, should realize and actualize the eternal purpose of God, the which is set forth as a desire that all men should be saved and come to a saving knowledge of the truth as it is in Jesus Christ. This is testified to be the general and universal invitation of the Scriptures to partake of the blessings of Christ’s death. Thus the offer of the Gospel to all is not a pretence but a reality on the part of God. The divine willingness that all men should share the benefits of the atonement is all-inclusive, and really means what is offered. Yet on the other hand, we can not overlook the fact that, from another point of view the effects of the atonement—shall we say the purpose of the atonement?—seems to be limited to the sphere of the the true Church, so that only those who are really united to Christ by faith actually share in the merits of the atonement. Let us put it this way: “The atonement is sufficient for all; it is efficient for those who believe in Christ.” The atonement itself, so far as it lays the basis for the redemptive dealing of God with all men, is unlimited; the application of the atonement is limited to those who actually believe in Christ. He is the Saviour of all men potentially (1 Tim. 1:15); of believers alone effectually (1 Tim. 4:10). The atonement is limited only by men’s unbelief.

1. FOR THE WHOLE WORLD.

The Scriptures set forth this fact in the following statements: “And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world” (1 John 2:2). Christ’s death was the ground on which God, who is absolutely holy, could deal with the whole race of men in mercy, and pardon their sins.

John 1:29—“Behold the Lamb of God, which taketh away the sin of the world.” Not the sin of a few individuals, or of an elect race, like Israel, but the sin of the whole world. This was a striking truth to reveal to a Jew.

1 Tim. 2:6—“Who gave himself a ransom for all, to be testified in due time.” It is for this reason, as the context of this passage shows, that we may pray for all men. If all men were not capable of being saved, how then could we pray to that end?

2. FOR EACH INDIVIDUAL MAN.

This is but a detailed statement of the fact that He died for the whole world. Not a single individual man, woman, or child is excluded from the blessings offered in the atonement.

Heb. 2:9—“But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man.” Leo the Great (461) affirmed that “So precious is the shedding of Christ’s blood for the unjust, that if the whole universe of captives would believe in the Redeemer, no chain of the devil could hold them.” General Booth once said: “Friends, Jesus shed His precious blood to pay the price of salvation, and bought from God enough salvation to go around.”

3. FOR THE SINFUL, UNJUST, AND UNGODLY.

Sinners of all sorts, degrees, and conditions may have a share in the redemptive work of Christ. Greece invited only the cultured, Rome sought only the strong, Judea bid for the religious only. Jesus Christ bids all those that are weary and heavy-hearted and over-burdened to come to Him (Matt. 11:28).

Rom. 5:6-10—“Christ died for the ungodly…While we were yet sinners, Christ died for us…When we were enemies, we were reconciled to God by the death of His Son.” 1 Pet. 3:18—“For Christ also hath once suffered for sins, the just for the unjust.” Christ died for sinners—those in open opposition to God; for the unjust—those who openly violate God’s laws; for the ungodly—those who violently and brazenly refuse to pay their dues of prayer, worship, and service to God; for enemies —those who are constantly fighting God and His cause. For all of these Christ died.

1 Tim. 1:15—“Christ Jesus came into the world to save sinners; of whom I am chief.” Paul was a blasphemer, a persecutor, injurious (v. 13), a murderer (Acts 22 and 26), yet God saved him; he was included in the atonement. Note also that it is in this very connection that the apostle declares that the reason God saved him was in order that his salvation might be a pattern, or an encouragement to other great sinners, that God could and would save them, if they desired Him to do so.

4. FOR THE CHURCH.

There is a peculiar sense in which it may be said that Christ’s death is for the Church, His body, the company of those who believe in Him. There is a sense in which it is perfectly true that Christ’s death avails only for those who believe in Him; so in that sense it can be said that He died for the Church more particularly. He is “the Saviour of all men, specially of those that believe” (1 Tim. 4:10). Herein lies the truth that is contained in the theory of a limited atonement.

Eph. 5:25-27—“Christ also loved the church, and gave himself for it.” Not for any one particular denomination; not for any one organization within any four walls; but for all those whom He calls to Himself and who follow Him here.

Gal. 2:20—“The Son of God, who loved me, and gave himself for me.” Here the individual member of the Church, the body of Christ, is specifically mentioned as being included in the efficacy of the atonement. When Luther first realized this particular phase of the atonement, he was found sobbing beneath a crucifix, and moaning: “Mein Gott, Mein Gott, Fur Mich! Fur Mich!”

1 Cor. 8:11—“And through thy knowledge shall the weak brother perish, for whom Christ died?” Also Rom. 14:15. Note the connection in which this truth is taught. If Christ was willing to die for the weak brother—whom we, perchance, sneer at for his conscientious scruples—we ought to be willing to deny ourselves of some habit for his sake.

How all-inclusive, all-comprehensive, far-reaching is the death of Christ in its effects! Not a few, but many shall be saved. He gave his life a ransom for many. God’s purposes in the atonement shall not be frustrated. Christ shall see of the travail of His soul, and shall be satisfied. Many shall come from the north, the south, the east and the west and sit down in the kingdom. In that great day it will be seen (Rev. 7:9-15).

VI. THE EFFECTS OF CHRIST’S DEATH.

1. IN RELATION TO THE PHYSICAL OR MATERIAL UNIVERSE.

Just as the material universe was in some mysterious manner affected by the fall of man (Rom. 8:19-23, R. V.), so also is it affected by the death of Jesus Christ, which is intended to neutralize the effect of sin upon the creation. There is a cosmical effect in the atonement. The Christ of Paid is larger than the second Adam—the Head of a new humanity; He is also the center of a universe which revolves around Him, and is in some mysterious way reconciled by His death. Just how this takes place we may not be able definitely to explain.

Col. 1:20—“And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.” Some day there shall be a new heaven and a new earth, wherein dwelleth righteousness (2 Pet. 3:13). See also Heb. 9:23, 24; Isa. 11 and 35.

2. IN RELATION TO THE WORLD OF MEN.

a) The Enmity Existing Between God and Man is Removed:

Rom. 5:10; Col. 1:20-22. For explanation, see under Scriptural Definition of the Atonement ((II.3, p. 72). The ground of enmity between God and man—whether in the active or passive sense of reconciliation—is removed by Christ’s death. The world of mankind is, through the atonement, reconciled to God.

b) A Propitiation for the World’s Sin Has Been Provided:

1 John 2:2; 4:10. See under Propitiation (II. 2, p. 71). The propitiation reaches as far as does the sin.

c) Satan’s Power Over the Race Has Been Neutralized:

John 12:31, 32—“Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me.” Also John 16:9, 10; Col. 2:10. The lifting up of Christ on the Cross meant the casting down of Satan. Satan no longer holds undisputed sway over the sons of men. The power of darkness has been broken. Man need no longer be the slave of sin and Satan.

d) The Question of the World’s Sin is Settled:

It need no longer stand as a barrier between God and man. Strictly speaking, it is not now so much of a sin question as it is a Son question; not, What shall be done with my sin? but, What shall I do with Jesus, which is called Christ? The sins of the Old Testament saints, which during all the centuries had been held, as it were, in abeyance, were put away at the Cross (Rom. 3:25, 26). Sins present and future were also dealt with at the Cross. By the sacrifice of Himself, Christ forever put away sin (Heb. 9:26).

e) The Claims of a Broken Law Have Been Met, and the Curse Resting upon Man Because of a Broken Law Removed.

Col. 2:14—“Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross.” Thus every claim of the holy law of God, which sinful man had violated, had been met.

Gal. 3:13—“Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree.” (See v. 10 for the description of the curse.) The wages of sin, and the curse of sin, is death. Christ by His death on the Cross, paid that debt, and removed that curse.

f) Justification, Adoption, Sanctification, Access to God, an Inheritance, and the Removal of All Fear of Death—All This is Included in the Effect of the Death of Christ in the Behalf of the Believer.

Rom. 5:9; Gal. 4:3-5; Heb. 10:10; 10:19, 20; 9:15; 2:14, 15. How comforting, how strengthening, how inspiring are these wonderful aspects of the effects of the death of our Lord and Saviour, Jesus Christ!

3. THE EFFECT OF CHRIST’S DEATH ON SATAN.

See under c) above. The devil must submit to the victory of Christ. The dominion of Satan, so far as the believer in