In this third examination on this article we come to the next Doctrine in line; that being Limited atonement. Let us consider what was said by this gentleman:
By limited atonement, Calvin meant that Christ died only for the elect, for those He planned and ordained to go to Heaven: He did not die for those He planned and ordained to go to Hell. Again I say, such language is not in the Bible , and the doctrine wholly contradicts many, many plain Scriptures.While it is true that Christ did in fact die for the elect; those who were chosen By the father; as we have previously seen the mistaken view is that means that God also chosen to send people to hell. I previously dealt with this false veiw and dispelled it as being erroneous. To make the claim that Limited atonement is not biblical is to do oneself some serious dicredit.
Lets now consider the text this man raises:
The Bible teaches that Jesus is the Saviour of the world. John 4:42 says, "And said unto the woman, Now we believe , not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world." Again I John 4:14, "And we have seen and do testify that the Father sent the Son to be the Saviour of the world." The Scriptures make it plain that Jesus came to save the world. John 3:17 says, " For God sent not his Son into the world to condemn the world; but that the world through him might be saved."Now we come to a collection of ripped out context verse which are believed to represent universal atonement; but in all honesty do not even begin to teach such a thing.
No man will ever look at Jesus Christ and say, "You didn't want to be my Saviour ." No! No! Jesus wants to be the Saviour of all men. As a matter of fact, I Timothy 4:10 says, "For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe."
Not only did He bear the sins of us all, but the Bible plainly teaches that He died for the whole world.Look at John 2:2: "And he is the propitiation for our sins: and not for ours only, but for the sins of the whole world." If that isn't plain enough, the Bible says His death was for every man; "But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man" (Heb. 2:9).
Nothing could be plainer than the fact that Jesus Christ died for every man. First timothy 2:5,6 says, "For there is one God, and one mediator between God and men, the man Christ Jesus; Who gave himself a ransom for all. . .
We shall consider them one at a time; in order for us understand what is going on:
The Bible teaches that Jesus is the Saviour of the world. John 4:42 says, "And said unto the woman, Now we believe , not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world.Apart of the problem in using this text to justify a false and imbalanced perspective of universalism is that it does not tell us what the term "world" is referring to in a singluar text. We have to do some digging to acquire the true meaning and when we do we find there are two possiblities being offered:
First, this could be way to point to the fact that Christ is a saviour to all people but in a distinct sense he is the saviour of believers. Second, it is in fact, saying Christ is the savior of the the world which is made up of men from Jewish nations, and gentile nations (consider Revelation 5:9).
Again I John 4:14, "And we have seen and do testify that the Father sent the Son to be the Saviour of the world." The Scriptures make it plain that Jesus came to save the world.Again, like that of the above reference in this verse we are dealing with an unqaulified term; the context does not lend support to universalism. It does not even specifically address salvation in any real fashion; in fact, it speaking of how we know a true Christian from a false Christian based on the character and nature of God's love being made manifest in the believers life. Notice what context says "Whoever confess Jesus is the son of God, God abides in him, and he in God. So we have come to and to believe the love God has for us" such a dishonest move.
John 3:17 says, " For God sent not his Son into the world to condemn the world; but that the world through him might be saved."No man will ever look at Jesus Christ and say, "You didn't want to be my Saviour ." No! No! Jesus wants to be the Saviour of all men.Yet again, we see another use of the term world; and this time it is in reference to Christ not condemning them. But what we do not get is any discussion of this verse.. it is just an assumption that it is referring to all people. What is worse there is no discussion of John 3:1-15 About Regeneration unto faith and repentance (both are gifts from God) and how this truth lays the foundation to understanding what is being spoken of in verses 16-21 -- the "World" being spoken of are those who have been chosen in Christ, regenerated by the Spirit.
As for the shoddy claim, "you didn't want to be my savior" it matters not of someone personal feeling; only the truth is what matters.
As a matter of fact, I Timothy 4:10 says, "For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe."Now we come to another text which does not even begin to address or speak to universalism; that is an assumption being read into the verse. Let us consider the context on this one:
If you put these things before the brothers, you will be a good servant of Christ Jesus, being trained in the words of the faith and of the good doctrine that you have followed. Have nothing to do with irreverent, silly myths. Rather train yourself for godliness; for while bodily training is of some value, godliness is of value in every way, as it holds promise for the present life and also for the life to come. The saying is trustworthy and deserving of full acceptance. For to this end we toil and strive, because we have our hope set on the living God, who is the Savior of all people, especially of those who believe.The context speak of two things sound doctrine and sound living that is in accords to the first. So with this point in mind, we must seek an answer to what is ment by vese 10; when it says "the living God is the saviour to all men, especially those who believe." In the first sense he is the Savior through continual grace of life, sustaining them with food, water and so on. Then to those who believe .. he is in a special way .. through the fact thay have been redeemed of their sin.
Not only did He bear the sins of us all, but the Bible plainly teaches that He died for the whole world.Look at John 2:2: "And he is the propitiation for our sins: and not for ours only, but for the sins of the whole world."Here is a fantastic example of not following the text and allowing tradition to trump the clear testimony of Scripture. When we consider any text, we must ask what is being said in order to get the correct answer.And clearly this has not been thought through very well before putting in the list.
Wht is John speaking of in this passage; well, it is simply Christ's preistly role before the father on behalf of a specific people .. the elect Jews and Gentiles. take note of the verse in question ... it says "he propitiated" meaning he actually took God wrath on behalf of an actual person or people. But what is more important is the section in chapter 1 and the very first vers of chapter to is about sinning and having an advocate.
If that isn't plain enough, the Bible says His death was for every man; "But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man" (Heb. 2:9).It is interesting how people can get so defensive of their traditions that they have to press a single verse into focus; but when we look at the context it reveal some very important things that the person seems to ignore or is oblivious too. Notice what the passage actually say in context:
One at this point needs to realise that this univeralistic tradition is really becoming a noose in which you subject the bible too. And what disagrees with it, it becomes a enemy too... and the person throws out that section. A qaulifying question should be asked does the term "everyone have to mean every single person to ever live or who ever will live.. or can it mean something different? Is there a biblical answer?For it was not to angels that God subjected the world to come, of which we are speaking. It has been testified somewhere, “What is man, that you are mindful of him, or the son of man, that you care for him? You made him for a little while lower than the angels; you have crowned him with glory and honor, putting everything in subjection under his feet.”Now in putting everything in subjection to him, he left nothing outside his control. At present, we do not yet see everything in subjection to him. But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone.For it was fitting that he, for whom and by whom all things exist, in bringing many sons to glory, should make the founder of their salvation perfect through suffering. For he who sanctifies and those who are sanctified all have one source. That is why he is not ashamed to call them brothers,
And when we consider the context, we find that the writer has an audience or people in veiw as well as a subject ... the subject is the death of Christ, the people in veiw are the "everyone or the many sons" in verses 9-10.
Nothing could be plainer than the fact that Jesus Christ died for every man. First timothy 2:5,6 says, "For there is one God, and one mediator between God and men, the man Christ Jesus; Who gave himself a ransom for all. . .Is it possible that there is one scripture that this arminian- universalist won't twist to his own destruction. Of course, it never will be the case. And in this instance, we find yet again another scripture being forced to speak to a subject it does not even approach.
Lets consider it little more closely in order to get a little more of a persective:
For there is one God, and there is one mediator between God and men, the man Christ Jesus, who gave himself as a ransom for all, which is the testimony given at the proper time. For this I was appointed a preacher and an apostle (I am telling the truth, I am not lying), a teacher of the Gentiles in faith and truth.In this section there is no explicit statement say that all people will be saved in this context. In fact, it must be argued that this is only dealing with those whom Christ died for and will intercede for. It says "who gave himself as a ransom for all" the important point in this is not who is atoned for, but the very act of giving on Christ's part to bring glory to the father.
However, there is a good point to be made for the "all" in the same verses we have an interpretive key in this statement, "teacher of the Gentiles in faith and truth" the all in this context refers to the Gentiles.
Now we have dealt with the argumentation against this truth; but we have not yet been fortunate to have the doctrine laid out as it should be. Let us give a breif note on this.
What must be understood with this central truth, that must be taken to heart: this doctrine does not deal primarily with whom will... be saved (although that is apart of it since it is linked in a chain to the previous one). But the way for us to consider what is being approach in this doctrine is to replace the first word 'Limited' with the word 'Definite' as I believe this captures the central point in this doctrine. Here is what this doctrine really is speaking too:
(a) the very fact that those whom God has chosen in Christ will actually be redeemed. It is not a potential atonement or a possiblity, but it achieves what it sets out to do faithful and fully. It is a definite and actual transaction.
(b) there is no place in this teaching that says that it will be secured based on mans acceptance or helping hand.
In other words, the atonement Christ made in his blood was made for a particular people (indeed), but encapsulated in this truth is that God is the one that finalises the security that is brought forth from this. And to say that the atonement only makes salvation a possibility is to deride and demean the sufficiency of Christ work and the Spirits role too; in that it completely misapprehends the true biblical position of what the atonement actually achieve before God the father.
Now we have this in front of us; we can consider one element in this wonderful truth - that being the work of atonement --- and the act of intercession:
And we know that for those who love God all things work together for good, for those who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified. 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? Who shall bring any charge against God's elect? It is God who justifies. Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us.Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? (Romans 8:28-35)In this first passage we have the great truth of Justification being with amazing clarity; beyond anything one imagine or even begin to teach upon. There are two truths in this to consider:
First, is that every act listed in the golden chain are all things which God does himself; he is the one who active in every point: "Foreknowing, predestination, calling, Justification, and glorification." Man does not have anything to do with it, it is all in God hands. (Romans 3:21-5:21, 2 corinthians 5:16-21, Galatians 2 :15-21)
Second, because of all the above points because God's work and they are all done to one group (individually and collectively); then it must follow that same group are those Christ intercedes for (1john 1:5-10 - 2:1-2).
This makes Jesus the guarantor of a better covenant. The former priests were many in number, because they were prevented by death from continuing in office, but he holds his priesthood permanently, because he continues forever. Consequently, he is able to save to the uttermost those who draw near to God through him, since he always lives to make intercession for them.This is the second passage that teaches this truth about the work of atonement and the act of intercession. In fact, this passage goes farther than the last on the second application in this matter. Let us consider two points in this all important section:
For it was indeed fitting that we should have such a high priest, holy, innocent, unstained, separated from sinners, and exalted above the heavens. He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people, since he did this once for all when he offered up himself. For the law appoints men in their weakness as high priests, but the word of the oath, which came later than the law, appoints a Son who has been made perfect forever.
First, the continuous contrast between the old limited atonement; which were based around the offering of animals which could never fully resolve the issue of sin. Due to the fact, these animals had to be offered yearly in order to keep themselves in favour with God and to appease his wrath. Whereas in the advent of Christ there is only one sufficient atonement; in which all sins of past, present and future are effectively dealt with.
Second, the exact nature of Christ's intercession work had to have it's basis in the elect believers and not some unknown group. Because if it were a different group or limited number of the same group then Christ's atonement was not sufficient for all those it was meant but of his intercession work was not fully or totally sufficient for all. But the bible is clear that is not the case, it speaks of Christ work being fully suffient in every element the justification side, the intercession work (Hebrews 9:11-17, 10: 5-18, 19-25, 11:1-40-12: 1-2).
