The Extent of the Atonement: Application (Part 5 of 5)

My topic for this class was on the extent of the atonement. One way of phrasing my subject as a question would be to ask, “For whom did Christ die?” After much Bible study, prayer, and research I have come to the conclusion that the reformed or Calvinistic view know as limited atonement or particular redemption is taught in Scripture. This means that Christ’s death atoned not for the sins of every man, woman, and child, but instead only for the elect of God. His death ensured that all whom the Father gave to him were purchased and redeemed.

There are two primary life situations in which this answer can and should be applied. One of the key areas is evangelism. When one is doing evangelism, what ground do they have for preaching the gospel with hope that anyone will listen and be saved? A good understanding of limited atonement gives them that ground. Another is one’s personal assurance of their own salvation and the assurance that they will be kept to the end and never abandoned by the love of Christ. Why should believers think that they are going to be with the Lord for all of eternity? I will expound both of these situations now.

We are told to preach the gospel. We are to give a free offer to anyone who will listen. But at the same time we are told that the mind’s of all men are hostile to God and that they cannot submit to him (Rom. 8:7). The Bible also tells us that, “No one seeks God” and that “All have turned aside” (Rom. 3:11-12). This begs the question, “What sort of atonement can save people who are described in this way?” The proponent of a universal atonement has no real answer for the numerous passages of Scripture that paint the state of man as one in utter rebellion against God. An atonement that is particular actually secures the salvation of some of these rebellious men and women. They are regenerated because they were bought and secured by Christ’s death on the cross.

Those who hold that the atonement was universal in its extent often criticize Particular Redemption as a doctrine that hampers evangelism. Now I will be the first to admit that there have been some hyper-Calvinists who have taught that evangelism is unnecessary. However, those men have been rebuked and corrected time after time by Calvinists who see the absolute need for evangelism. In reality, it is the doctrine of Universal Atonement that should make evangelism disappear (Please note that I am not saying that it has done so, just that it should. It is a good thing that the doctrine is not carried to its logical conclusion). If a prospective convert hears the gospel and inquires about it, what assurance will he have that he can or will be saved? Instead shouldn’t he say, “Christ died for so many people, most of whom are in hell. What hope do I have that I should be saved?”

Instead, the doctrine of Particular redemption gives hope to both the missionary and the prospective convert. The missionary knows that Christ purchased men and women from every nation on earth (Rev. 5:9) and therefore he is assured that God’s work will be accomplished. He no longer feels as though the salvation of people relies on him, but rejoices in the fact that he can be used by God as a means to save those who Christ purchased. This takes the pressure off the missionary and places an enormous amount of confidence in God.

The same sort of confidence is available for the prospective convert. When the missionary says to him, “Believe in the Lord Jesus, and you will be saved” (Acts 16:31), he can give the recipient of the gospel a real offer here. If this man or woman believes, he or she will absolutely be saved, because it indicates that Christ has paid the full price for him or her, resulting in their freedom from bondage.

This leads into the other major situation in which this doctrine applies. That situation is one’s assurance of their salvation. With the promise that God elected, Christ purchased, and the Holy Spirit regenerated and is sanctifying me, I can rest assured in the promises of God. I have believed in Jesus and know from the Scriptures that I had to have been born again in order to do that (John 3:3). The assurance offered to the elect is beautifully illustrated in Romans 8:31-33: “What then shall we say to these things? If God is for us, who can be against us? He who did not spare his own son but gave him up for us all, how will he not also with him graciously give us all things? What shall bring any charge against God’s elect? It is God who justifies.” In this passage, the “all things” certainly includes salvation, from its start to its finish (Rom. 8:26-30). So we can see that a great confidence is offered for those who believe. It is an absolute assurance that relies not on human ability, but on the faithfulness of God, who will hold fast to the promise that he will not reject any of those for whom Christ died.

A belief in Particular Redemption does lead to certain duties in the Christian walk. I think that the two primary duties have already been expounded in this paper. I must relax when telling others the gospel. The doctrine lets me rest assured that people’s salvation does not rest on my oratory skills. It is my duty to preach the gospel, but God is the only one who can make that person be born again.

The character of the Christian should one of great humility in light of this doctrine. He must realize that God has set his great love upon him in a way that he not done for much of the world. There was nothing good in him that made him do it, but it is indeed set upon him. Knowing that your salvation is kept by God because Christ has paid the whole price for your redemption can cause nothing by humility and thankfulness towards him.

The goals of the Christian who is attempting to live out this doctrine have also been covered already. I believe it should be the goal of every Christian to trust fully in the saving work of Christ and take that trust with them to whatever mission field they are a part of. The other goal is that the Christian should always strive to trust in the promises of God.

I hope that all of these things will become more of a part of my everyday life. I am often timid with nonbelievers and do sometimes feel like their eternal destiny lies with me and my witness. However, this doctrine should give me a sense of peace in that area. I hope and pray that this will be so. I also struggle from time to time with my assurance of salvation and so I will remember to focus on the promise of Christ that no one will be able to snatch me from the Father’s hand.


Work Cited

The Holy Bible: English Standard Version. Wheaton, Illinois: Crossway, 2002.