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Christology
A Class on the Person and Work of
our Lord Jesus Christ
Hosted by:
Living Hope Bible Church
An Oasis of Hope in Christ
6N171 Gary Avenue
Roselle, Illinois 60172
(630) 529-8489
Christology: Introduction
I.
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Introduction
A. Definition of Christology
1. Christianity is a "monolithic religion of a teleological kind in
which everything is related to Christ, the Redeemer"
(Schleiermacher).
2. "Christology is the name for the theological interpretation of the
meaning of belief in Christ; it is the doctrine of the person and work
of Christ" (Wilhelm Pauk).
3. "In the study of the revelation concerning the Second Person of
the Godhead, Christology, the greatest one theme of Theology, is
in view. Because of the restricted character of Theology Proper,
Christology, as a subdivision of it, is limited to the contemplation of
the Person of Christ. As a Person, He is revealed as occupying
seven positions-preincarnate, incarnate, dead, raised, ascended
and seated, returning and reigning, and as having completed and
as having surrendered His mediatorial service. Likewise, three
essential facts as to the nature of His Person, with all their
implications, must be investigated-the absolute and unalterable
Deity of the Second Person in every position in which He is seen,
and in every circumstance in which He is placed; His absolute and
impeccable humanity secured through the incarnation; and the
hypostatical union, or the combining of these two natures in one
Theanthropic Person, in which union no aspect of Deity is
surrendered and no supernatural exaltation of humanity is wrought.
About these three great issues-the undiminished Deity, the
unexalted humanity, and the hypostatical union-the Church, in all
her generations, has borne her testimony and has waged her
contentions" (Lewis Sperry Chafer, "Unabridged Systematic
Theology," Bibliotheca Sacra 91:361:8-23).
4. "Since in Theology Proper only the Person of Christ is
contemplated in the division devoted to the Second Person of the
Godhead, it is reserved to Soteriology to set forth His saving work
on the Cross. As a true preparation for this great division of
Theology, Christ must be seen in all His varied positions and
ministries, as Prophet, Priest, and King, in His sonships, and in His
relationships.
5. "The saving work of Christ in its fullness is based on His
sufferings in life, His sufferings in death, His burial, His resurrection,
His ascension, His present session, and His return. According to
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c)
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e)
(8) Believers have been created unto good works in Christ (Eph.
2:10; Jn. 15:5)
(9) Believers are complete in Christ (Col. 2:10).
(10)
Believers have a fellowship with all believers in Christ
(1 Cor. 12:13-27)
(11)
Believers have a future resurrection in Christ (1 Cor.
15:47, 49)
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c) Key Quotes:
(1) We are bound to oppose the view that the Christian faith
springs out of historical observation, out of the historical picture
of Jesus of Nazareth. Christendom itself has always known
otherwise. Christian faith springs only out of the witness of the
Church of the preached message and the written word of
Scriptures. The historical picture is indeed included in the
latter. But his picture itself is not the basis of knowledge"
(Emil Brunner, The Mediator, 158).
(2) "If once the conviction is regained that the Christian faith
does not arise out of the picture of the historical Jesus, but out of
the testimony to Christ as such-- this includes the witness of the
prophets as well as that of the Apostles-- and that it is based
upon this testimony, then inevitably the preference for the
Synoptic Gospels and for the actual words of Jesus, which was
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d) Fallacies:
(1) Cannot substantiate belief
(2) Is the Christ of faith the same as the Christ of history?
(3) Too subjective
c) Key Quotes:
(1) "The task of Christology is to offer rational support for belief
in the divinity of Jesus, for it is this which is disputed in the
world today. Christology from above is unacceptable in that it
presupposes the divinity of Jesus" (Pannenberg, Jesus-God and
Man, 34).
(2) Strictly speaking, a Christology from above is possible only
from the position of God himself, and not for us. We are limited,
earthbound human beings, and we must begin and conduct our
inquiry from that perspective" (Ibid., 35).
d) Fallacies
(1) Divorces the Christ of faith from the Christ of history
(2) Denies the supernatural
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3. Orthodox Christ
a) Associated with Augustine
b) Key elements
(1) Faith precedes but does not remain permanently independent
of reason. Faith provides the perspective or starting point from
which reason may function.
(2) The preaching of Christ is the starting point and is used to
interpret and integrate the data supplied
(3) See how the Pharisees saw Jesus perform miraculous
healings through the power of the Holy Spirit (Matt. 12:22-32;
Mark 3:20-30; Luke 11:14-23)
(4) There is a supernatural assistance that must take place (Matt.
16:15-17)
(5) There is also a considering of the facts of Jesus (Luke 7:19).
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D. Schemata of Christology
1. "The doctrine of Christ is commonly treated under three heads:
A. the doctrine of the Person of Christ; B. the Doctrine of the States
of Christ; C. the Doctrine of the Work of Christ (de officio Christi).
Under these three heads it is possible to group all truths which Holy
Scripture reveals concerning our Lord and His work and to refute
whatever errors have been voiced against them" (Muller, 255).
2. Doctrine of the Person of Christ
a) Deity
b) Humanity
c) Personal Unity
3. Doctrine of the States (or Estates) of Christ
a) Humiliation (e.g., incarnation, death, burial)
b) Exaltation (e.g., resurrection, ascension, session)
4. Doctrine of the Offices of Christ
a) Office of Prophet (Teachings)
b) Office of Priest (Atonement, intercession)
c) Office of King (Second Advent, Millennium)
E. Bibliography of Christology
1. Best Surveys of Available Literature
a) *Dunn, James D. G. Christology in the Making.
Philadelphia: The Westminster Press, 1980.Dunn is
reader in New Testament Studies at the University of
Nottingham. Technically a study on the incarnation, the
work has much to offer the interested student in the
other areas of Christology as well. Dunn must be read
cautiously and judiciously due to his views on the unity
of Scripture (see his Unity and Diversity in the New
Testament) and his adoption of some of the baggage
that accompanies historical criticism. Recognize the
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II.
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Of Jesus
Isa. 40:28
Creator
John 1:3
Savior
John 4:42
1 Sam. 2:6
Raise dead
John 5:21
Joel 3:12
Judge
Isa. 60:19-20
Light
John 8:12
Exodus 3:4
I AM
Psalm 23:1
Shepherd
John 10:11
Glory of God
John 17:1, 5
Hosea 13:14
Redeemer
Rev. 5:9
Bridegroom
Psa. 18:2
Rock
1 Cor. 10:4
Jer. 31:4
Forgiver of Sin
Mark 2:7, 10
Psa. 148:2
Worshipped by Angels
Heb. 1:6
Throughout
Addressed in prayer
Acts 7:59
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Creator of Angels
Col. 1:16
Isa. 45:23
Confessed as Lord
Phil. 2:11
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d) Colossians 2:9
(1) Also supports the deity of the second person in that it states,
"in him dwells all the fullness of the Godhead. . . ."
(2) Theotetos means deity or godhood and this is predicated
regarding Jesus Christ.
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b) Firstborn
(1) The term "firstborn" (prototokos) means "prior in rank" (and
possibly, on occasion, in time) and may be translated by the
English word "chief." (In support of this meaning see Arius
Revisited: The Firstborn Over All Creation Col. 1:15, by
Larry R. Helyer in The Journal of the Evangelical Theological
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c) Son of Man
(1) The Metaphysical Sense
(a) It may be noted that the term is sometimes used in
relation to his essential nature and thus as an indication
of his deity. This may be seen in several ways. Some
passages describe the second person from the
pre-incarnate standpoint by the term "Son" (John 1:14,
18; Gal. 4:4). In the normal historical sense of the term,
then, this means that he existed prior to being made flesh
which strongly suggests that he must be divine.
(b) On occasion the term "only begotten" is used with
the term "Son" (John 1:14, 18; 3:16). This would not be
appropriate if "Son of God" were merely an official title
since "only begotten" means "unique" and serves to set
him apart from all other sons of God.
(c) There are other passages, which indicate that the
Son is divine, such as Hebrews chapter one and
especially verse eight, where the Father addresses the
Son as God. On occasion Jesus addressed God as
"Father" or "my Father" rather than as "our Father"
(Matt. 6:9; cf. 7:21). The scriptural record also gives to
us instances where the Lord used the term Son regarding
himself and he was correctly understood by his auditors
to be referring to deity (John 5:18; John 10:22-39,
especially verse 36)
(d) (See also Charles Ryrie, Basic Theology, p. 248, and
J. Oliver Buswell, Christian Theology, I, 105.)
(2) The Official or Messianic Sense
(a) Certain passages use the term "Son" to refer to the
second person as God'
s anointed, the Messiah, or Christ
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II.
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Person of Christ
A. His Deity
B. His Humanity
1. Introduction to Christ's Humanity
a) Most attacks on the hypostatic union, the person of
Jesus Christ, have been in the area of his deity.
b) There have been from earliest time, however, those
who attacked his humanity in one way or another.
c) Colossians 1, 1 Corinthians 15 and 1 John 4:1-6 were
responses to those who disparaged or denied the true
humanity of our Lord.
d) John viewed this error so seriously that he
designated those who promulgated it as "false
prophets," "of the antichrist" and setting forth a "spirit
of error" (1 John 4:1-6).
2. Importance of Christ's Humanity
a) It was necessary for his sympathy with mankind
(Heb. 2:17-18; 4:14-16).
b) It was necessary to his substitution for mankind (1
Pet. 2:24; Heb. 2:9).
c) "It was requisite that the Mediator should be man,
that he might advance our nature, perform obedience to
the law, suffer and make intercession for us in our
nature, have a fellow feeling of our infirmities; that we
might receive the adoption of sons, and have comfort
and access with boldness unto the throne of grace"
(Westminster Larger Catechism, Q. 39).
d) ""If, however, Jesus was not really one of us,
humanity has not been united with deity, and we cannot
be saved. For the validity of the work accomplished in
Christ's death, or at least its applicability to us as
human beings, depends upon the reality of his
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(g) Summation
(i) It is clear, then, not only that the Bible does
teach the doctrine of the virgin birth and that this
doctrine differs from Catholic teachings, but it is
also clear that the doctrine of the virgin birth is
an integral element of orthodox theology.
(ii) The virgin birth touches upon the doctrines
of Scripture, Christ, and salvation. For this
reason, we reaffirm our belief in this doctrine, we
teach it, and we call on others to do the same. It
is a doctrine that should be proclaimed
especially during the Christmas season.
(iii) Ignatius wrote of "the virginity of Mary and
her child-bearing and likewise also the death of
the Lord" as "three mysteries to be cried aloud"
(AF110, 141-142).
(3) Evidence
(a) Prophesied.
(i) Gen. 3:15 "And I will put enmity between
thee and the woman, and between thy seed and
her seed; it shall bruise thy head, and thou shalt
bruise his heel."
(a) The seed is generally associated
with the male, but here with the female.
(b) It is also specified that the seed of
woman would be a male.
(c) Additional information is given.
(i) All nations will be blessed by
the seed of Abraham.
(ii) God promised the seed to be
through Isaac; Gen. 21:12 "And
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(b) Sign.
(i)
(c) Virgin.
(i) This is the Hebrew word
almah and the etymological
meaning is a sexually mature
girl.
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(4) Denial
(a) Modernist theologians feel that the doctrine of the
virgin birth is not important; they conclude that the
doctrine of the virgin birth is a theologoumenon, i.e., a
story reflecting the faith of the early church in its
attempt to reinforce its Christological myths.
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b) Immaculate Conception
(1) According to the dogma of the Immaculate Conception,
Mary was "preserved free from all stain of original sin" (Ott,
199).
(2) Since she was subject to the necessity of original sin, she
stood in need of redemption; but since she was redeemed from
the moment of conception, she was thereby preserved from
original sin.
(3) Her redemption, therefore, according to this dogma, was
more perfect than that experienced by any other human.
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d) His Sinlessness
(1) Testimony of Scripture
(a) Hebrews 4:15-- yet without sin
(b) Hebrews 7:26-- holy, blameless, unstained,
separated from sin
(c) Hebrews 9:14-- without blemish
(d) 1 Peter 2:22-- committed no sin
(e) 1 John 3:5-- in him there is no sin
(f) 2 Cor. 5:21-- knew no sin
(g) John 8:46-- who can convict him of sin?
(h) John 8:29-- always does that which is pleasing to
God
(i) Others testify to his sinlessness (Matt. 27:19; Luke
23:41; Matt. 27:4).
(2) Significance of Testimony
(a) A perfect sacrifice for us
(b) A righteousness gained for us
(c) An effectual advocate for us
(3) Rejection of Sinlessness
(a) While Christ's sinlessness is repeatedly
affirmed by scripture Barth, seemingly with
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(b) Argument
(i) M.R. DeHaan (The Temptation of Jesus, p.
2) admits this truth, he goes on to argue that
Jesus could have sinned because "the humanity
of Jesus was no different from the humanity of
Adam before He fell" (p. 3) and " ... when He
met Satan in the wilderness, (He) met him as
the Son of MAN, and not as the Son of God" (p.
4, emphasis are his).
(ii) Real temptation admits the possibility of
succumbing to the temptation.
(a) "If Christ could not have sinned, His
temptation was not real." M.R. DeHaan
says, "There is but little glory in not
sinning when it is IMPOSSIBLE to sin"
(The Temptation of Jesus, p. 13).
(b) Again DeHaan says (p. 19),
"Therein lies the glory of His victory --not
that He could not sin but that HE
WOULD NOT SIN. Otherwise there
could have been no temptation."
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(5) Impeccability
(a) Definition
(i) Christ could not sinned
(ii) Not able to sin (non potuit peccare)
(b) Argument
(i) Jesus Christ had two natures but they were
united in one person.
(a) It is clear from Scripture that Jesus
Christ had a human nature as well as a
divine nature (see Romans 1:3 & I
Timothy 2:5). But it is also clear that
Jesus was one person (see John 17:23,
I John 4:2, Romans 1:3).
(b) Strong (Systematic Theology, p.
673) says, "The orthodox doctrine holds
that in the one person Jesus Christ
there are two natures, a human nature
and a divine nature, each in its
completeness and integrity, and that
these two natures are organically and
indissolubly united, yet so that no third
nature is formed thereby."
(c) While M.R. DeHaan (The
Temptation of Jesus, p. 2) admits this
truth, he goes on to argue that Jesus
could have sinned because "the
humanity of Jesus was no different from
the humanity of Adam before He fell" (p.
3) and " ... when He met Satan in the
wilderness, (He) met him as the Son of
MAN, and not as the Son of God" (p. 4,
emphasis are his).
(d) This is a contradiction! If Jesus
Christ was one person, then it was
impossible for Christ to be tempted only
as a human being.
(ii) Jesus Christ had two desires (human and
divine) but the human desire always obeyed the
divine desire.
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II.
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, hypostasis which
(ousiai, nature) of
(2) This refers to the union of the two natures in one person. "In
the incarnation of the Son of God, a human nature was
inseparably united forever with the divine nature in the one
person of Jesus Christ, yet with two natures remaining distinct,
whole, and unchanged, without mixture or confusion so that one
person, Jesus Christ, is truly God and truly man" (EDT, s.v.)
b) Incarnation:
(1) Refers to the act whereby the eternal Son of God "became
flesh".
(2) It also refers to the whole experience of His human life.
(3) It also embraces the fact that Christ bears His humanity
forever.
(4) The term can be traced to the Latin version of Jn.1:14. The
closest Greek equivalent is
,, en sarki: in the flesh,
1Jn.4:2.
c) Kenosis
(1) Comes from the Greek verb
Phil.2:7,
, kenoo: to empty,
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d) Essence
(1) Substantia (Latin)
(a) Underlying Stuff of something
(b) Emphasis upon concrete reality
(2) Ousia (Greek)
(a) Essence
(b) Subtance
(c) "Ousia refers to nature, essence or substance. In
regards to the Trinity, orthodox theologians say that
Ousia 'denotes that which is common to the Father, Son,
and Spirit" (Shedd, History of Christian Doctrine,
1:364).
(d) In regards to the person of Christ, orthodox
theologians use the term Ousia to describe each of the
'natures' of Christ, so that he is consubstantial with the
Father and Spirit as to His deity and consubstantial with
us as to his humanity.
(e) Thus, in the Trinity the focus is on shared nature,
common substance
(f) In the Person of Christ, focus is on integrity of each
nature.
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c) Other-passages
(1) Many other New Testament passages likewise set
forth the hypostatic union.
(2) In Romans 1:1-5 Paul speaks of both the humanity (v.
4) and deity (v. 5) of Jesus Christ;
(3) In Romans 9:5 he refers to "Christ according to the
flesh" who is "God blessed forever."
(4) As he writes to the Galatian believers he refers to
God's Son who is "born of a woman" (4:4-5).
(5) To the church in Colossae he says that the very
godness of God, that which makes God to be God, in all its
completeness, has its permanent home in bodily fashion in
Christ (Col. 2:9).
(6) Paul reminds Timothy that the one mediator between God
and man is both God and man (1 Tim. 2:5-6).
(7) The writer to the Hebrew Christians states that Jesus partook
of flesh and blood so as to be able to identify with human kind in
temptation, suffering and death (Heb. 2:14). There is little point
in saying a mere man partook of flesh and blood.
(8) The apostle John claims to be an eyewitness of the
hypostatic union in 1 John 1:1-3. He affirms Jesus' deity as he
speaks of him as being "from the beginning," "the eternal life,"
and "with the Father" while he testifies to his humanity by saying
that he was "manifested," "seen," "heard" and "handled."
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7. Conclusion
a) Summation: The Evangelical Dictionary of Theology
sums this up saying, "In the incarnation a human
nature was inseparably united forever with the divine
nature in the one person of Jesus Christ, yet with the
two natures remaining distinct, whole, and unchanged,
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III.
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b) Historical Approach:
(1) God cannot take on the finite
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from ours which does not deny the reality of his manhood
in every sense which makes the affirmation of it significant.
But the idea that Jesus existence as a man was in some
self-conscious way continuous with his earlier existence as
a heavenly beingand this is surely what has usually been
meant by the pre-existencethis idea does distinguish
his humanity from ours; and there is no way, however
circuitous or ingenious, of escaping that fact or its
consequences We can have the humanity without the preexistence or we can have the pre-existence without the
humanity. There is absolutely no way of having both"
(Knox, Humanity, 106).
c) Ideal Approach
(1) Only in a idea
(2) "Jesus Christ pre-existed in the mind and purpose of
God, and I doubt if one should look for any other kind of
pre-existence (John Macquarrie, Jesus Christ in Modern
Thought, 57).
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(3) John 17:5. He links the glory about which he prays with preincarnate glory.
(1) Introduction
(a) "Latent in the Scriptures of the Old Testament is a
rich treasury of Christological truth in the form of
Biblical types. Typology has always suffered certain
disabilities and unbelief which other branches of
theological instruction have been spared. For this
reason and others it has been largely neglected, and that
unjustly, in theological discussion."
(b) As Patrick Fairbairn states in opening his classic
work on the subject, The Typology of Scripture has
been one of the most neglected departments of
theological science. It has never altogether escaped from
the region of doubt and uncertainty; and some still
regard it as a field incapable, from its very nature, of
being satisfactorily explored, or cultivated so as to yield
any sure and appreciable results.
(c) Webster puts it, a type is a figure or representation
of something to come. It is therefore prophetic by its
character, and we may expect a considerable
contribution from it to the doctrine of Christ. A study of
Christological typology includes about fifty important
types of Christabout one half of the recognized total in
the entire field of typology.
(d) In the New Testament two Greek words are used to
express the thought of a type: tuvpo" and uJpovdeigma.
As Dr. Lewis Sperry Chafer has stated: Tuvpo" means
an imprint which may serve as a mold or pattern, and
that which is typical in the Old Testament is a mold or
pattern of that which is antitypical in the New
Testament. The root tuvpo" is translated by five English
words (ensample, 1 Cor 10:11; Phil 3:17; 1 Thess 1:7;
2 Thess 3:9; 1 Pet 5:3; example, 1 Tim 4:12; Heb 8:5;
figure, Acts 7:43; Rom 5:14; pattern, Titus 2:7;
print of the nails, John 20:25). Dei'
gma means a
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(c) Symbolism:
(i) Placating the wrath of God by
substitutionary death (Gen. 8:20; Lev. 1:4)
(ii) Complete consecration (Cf. 6:13, a continual
offering)
(d) Typology:
(i) Christ's vicarious death for the redemption
of sinners (2 Cor. 5:21)
(ii) His entire self-surrender (Psa. 40:8; Cf. Luke
2:49; Matt. 26:39)
(d) Typology:
(i) Vicarious redemption
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(c) Symbolism:
(i) Placating the wrath of God
(ii) Confession (Lev. 5:5)
(iii) Tranference of guilt to the animal (Lev. 4:21)
(d) Typology:
(i) Christ's vicarious redemption
(ii) Christ' suffering without the camp (Heb.
13:12)
(iii) The passive bearing of the penalties of
men's sins (Isa. 53:6)
(d) Typology:
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C. His Humiliation
1. Introduction
a) Areas of humiliation according to Phil. 2:6-8
(1) Taking upon Himself the form of a servant
(2) Obedience unto death
(3) Even the death of the cross
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(f)
D. His Exaltation
A. Messianic Prophecy (1 Pet. 1:10-11, NIV).
First Peter 1:10-11 provides a classic New Testament passage on the
messianic character of the Old Testament. Peter begins by indicating
those by whom the salvation he has been discussing (vv. 3-9) was foretold
and something of their activity. They were involved in eager seeking and
diligent searching.
Their research took two directions and related two yet future events. They
were interested in the exact time of the events and if they could not
determine the particular time they would look for the distinguishing
characteristics of the period, the circumstances that would surround
Messiah's comings. The predictive revelation given them by the Spirit fell
into two categories of truth about Messiah each of which was further
susceptible to subdivision.
He spoke of the sufferings of Christ (those events which combine to make
up the passion of his first advent) and the glories that would follow them.
The plural "glories" is very unusual and probably encompasses the
successive stages in Christ's exaltation beginning with those events which
followed upon his death and including those that relate to his second
coming. His predicted "glories" may be construed as including his
resurrection (Ps. 16:10; see also Ps. 22:22; 119:22-24), his ascension (Ps.
68:18), his present session (Ps. 16:11; 110:1), his return (Ps. 24) and his
reign (Ps. 72; Dan. 7:13-14).
B. The Resurrection of the Savior
No truth of the Christian faith is more pivotal or vital than that of the bodily
resurrection of Jesus Christ from the dead.
The resurrection of the crucified Jesus is the turning point of the
New Testament narratives and at the heart of the Christian faith.
The entire New Testament was written within and from the
perspective of Jesus' resurrection from the dead. Without faith that
the crucified Christ is alive, the Christian church would never have
come into being nor would we have the New Testament writings.
The rise of the Christian movement can be adequately explained in
only one way, that Jesus' followers personally saw the risen Lord
and considered his resurrection from the tomb conclusive evidence
at the tomb (that the body was stolen) unless he be permitted to encounter
whatever it was which created Easter faith in her (an encounter with the
risen Lord?)" (ibid.). He goes on to argue that the supernatural does not
take place in history in general but only in the personal history of certain
individuals.
McDonald's objections are weak at several points, which weaknesses
further demonstrate the inadequacy of the second approach and affirm the
third. In the first place, neither the historical character nor the truthfulness
of a given incident are necessarily proven or disproven by experience
alone. No historian has ever experienced creation or God creating
(except in the results of the creative act, i.e., the physical universe) but
this does not invalidate its historicity nor truthfulness. Our sole basis in
this case is divine testimony or revelation.
Secondly, the historicity of an event may be established on the testimony
(not the faith) of others than the historian who may witness that event.
Neither Barth nor Ladd nor McDonald witnessed or experienced the
American Revolution yet there is ample testimony by other historians of its
historicity (which, by the way, these men would all have accepted).
Thirdly, experience may testify to things as having happened which did not
indeed happen at all. There have been those who thought Mussolini was
the antichrist and that Thomas Dewey was elected president but neither
supposed experience was an historical fact.
The truth of the matter is that there is only one kind of history in which two
kinds of events may take place--natural and supernatural. Both kinds of
events may be accepted as historical on the basis of testimony and
personal experience. Either kind of validation depends for its veracity
upon the character of the witness and the character of the data. The
resurrection of Jesus Christ took place in the realm of ordinary history,
was witnessed to by ordinary people (including such a skeptic as Thomas)
and by God, and left historical evidences of its factuality. While it is true
that to date only those who have believed have borne witness to the
resurrection (a matter which should be of no surprise to anyone) the day
will come when even the unbelieving will witness to it (Phil. 2:9-11).
1. The fact of the resurrection. When we talk about the resurrection
of Jesus Christ we are talking of a miracle. "Inasmuch as all
miracles involve the departure from the usual operations of natural
law, miracles are not to be proved by reference to such laws"
(Thiessen, op. cit., p. 245). Nonetheless, there are two lines of
evidence to be considered which establish factuality.
a. Objective evidence.
17;
22:17-21;
He lives, he lives,
Salvation to impart.
You ask me how I know he lives-He lives within my heart.
Strangely enough, Bultmann the radical
demythologizer would agree. The man who wants a
more objective proof that Jesus rose from the dead is
one who is afraid to take the risk to which Christian
faith always calls a man (op. cit., p. 207).
Whether or not Christ lives in the heart of the believer is not
in question. He does. The evangelical who declares that
this is the basis of his faith in the living Christ, however, no
matter how well meant his confession may be, is just as
existential on this issue as Bultmann. The basis for our faith
in the living Christ is the fact of his historical resurrection.
The result is that he lives in our hearts and in heaven soon
to return.
(For an extended presentation of evidence for the
resurrection see Josh McDowell, Evidence That Demands A
Verdict, pp. 185-273 and J. P. Moreland, Scaling the Secular
City, pp. 159-183).
2. The nature of the resurrection.
a. It was bodily.
1) The body that died is identical with the one that was
raised (Matt. 28:9; Luke 24:36-43; John 20:19-29).
2) It was a transformed body (Luke 24:36; John 20:19; Phil.
3:21). It was not always recognized because there were
changes (and there was a veiling of understanding), e.g., he
could enter closed rooms, appear and disappear, etc. (see
also Kenneth Boa, God I Don't Understand, chapter 6.).
b. It was distinctive.
1) It is different from all other resurrections (1 Cor. 15:20;
Col. 1:18; Rev. 1:5).
2) It sets the pattern for and establishes the character of our
resurrection (1 Cor. 15:20-22, 35-49, esp. v. 45).
3. The agent of the resurrection (Acts 2:24, 32; 3:26; 5:30; 13:30; 1 Cor.
6:14).
a. Christ himself was involved in his own resurrection (John
2:19-21; 10:17-18; 1 Thess. 4:14; cf. John 11:25).
b. God the Father was also involved (Rom. 6:4; Gal. 1:1; 1 Pet.
1:3).
c. God the Holy Spirit was involved (Rom. 8:11). This is somewhat
of a problematic passage for establishing the Holy Spirit's
involvement in Christ's resurrection. The line of argument must be
that the one who raised Christ referred to in Romans 8:11 is the
Father. At the same time we should not miss the fact that herein
the Holy Spirit is described as the Spirit of the one who raised him.
Thus, as a member of the godhead he is closely identified with the
resurrection of Christ.
4. The theological significance of the resurrection.
a. As to the person of the Savior.
1) It was a demonstration of his deity. (Acts 2:36; Rom. 1:4).
2) It was a demonstration of his messiahship (Ps. 16:10;
Matt. 12:38-41; John 11:25-27; Acts 2:32-36).
3) It was a demonstration of his saviorhood (John 11:25;
Acts 10:40-42; cf. Acts 4:10-12; Rom. 4:25).
4) It was a confirmation of his veracity and prophetic ability
(Matt. 16:21; 20:19; 26:32; Mark 14:28; John 2:19). Each of
these passages contains a clear prediction by Christ of his
own resurrection.
b. As to the work of the Savior.
1) It was essential to his past finished work (Rom. 4:25; 10:9; 1
Cor. 15:12-19).
2) It was essential to his present session.
c. As to scripture.
1) The veracity of the writers. It substantiates their reliability
as prophets, etc., (see e.g., Acts 26:22-23; Luke 24:44).
2) The trustworthiness of the record. It is a verification of the
God-breathed character of the scripture (see Ps. 16:10; Luke
24:46).
C. The Ascension of the Savior
1. The nature of his ascension.
a. Introduction.
1) It is a matter of prophetic anticipation by Jesus Christ
(John 6:62; 14:2, 12; 16:5, 17, 28; 20:17).
2) It is a matter of historical record (Luke 24:50-51; Acts
1:9-11).
3) t is a matter of early doctrinal confession (1 Tim. 3:16;
Heb. 4:14).
b) In fulfillment and instruction (Acts 2:33; 5:31; Rom. 8:34; Eph. 1:20-21;
Col. 3:1; Heb. 1:3-4; 8:1; 10:12-13; 12:2; 1 Pet. 3:22).
2. The importance of the doctrine. In considering the person of Christ
there is a tendency to focus almost exclusively on the first and/or second
advents with their attendant truths and to minimize or overlook his present
ministry. Much attention is given to his past, finished work and his future,
glorious manifestation as sovereign over the universe, and rightly so. This
doctrine focuses upon the current, unfinished work of the Savior. His
present position at the Father's right hand is a place of distinct honor and
authority (see 1 Kings 2:19; Ps. 45:9; 110:1) and is undoubtedly both a
fulfillment of God's eternal purposes (Ps. 110:1) and an answer to Jesus'
prayer (John 17:5).
3. The character of the present session of the Savior.
a. In relation to creation in general--he is Lord and King.
1) This dominion is primarily heavenly and spiritual rather
than earthly and Davidic, 1 Tim. 1:17; 6:15-16; Rev. 3:21
(also, note all the references to his being at the Father's right
hand in contrast to being on an earthly throne).
2) This dominion involves thoroughgoing sovereignty but it is
not yet openly manifest nor fully realized (Eph. 1:20-21; 1
Pet. 3:22; Heb. 2:5- 8). This does not mean that he has no
dominion as King now, but rather that it is yet to be
manifested in its fullest form in the Messianic Kingdom.
b. In relation to the individual believer--he is High Priest. (Note that
his priestly ministry emcompasses more than the "Present
Session." For further discussion see chapter 32).
1) This priesthood involves compassionate enablement.
a) The enabler is Jesus Christ who was made like his
brethren so as to be a merciful and faithful high priest.
As such he is able to come to the aid of those who
are tempted and to sympathize with our weaknesses
(Heb. 2:17-18; 4:15).
b) The enablement he provides includes a life hidden
with Christ in God, mercy and grace for our time of
need, and the privilege of drawing near and holding
fast the confidence of our hope (Col. 3:1-3; Heb. 4:16;
10:19-25).
V.
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c) God is Holy
(1) Another aspect of Gods character that necessitates the
atonement is His holiness.
(2) The nature of God is perfect and complete holiness. This is
not an optional or arbitrary matter; it is the way God is by nature.
He has always been absolutely holy. Nothing more need or can
be said. It is useless to ask, Why is God this way? He simply is.
Being contrary to Gods nature, sin is repulsive to Him. He is
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(Gen. 1:26) and thus has the work of the law written upon the
heart (Rom. 2:15).
(2) Why does the law of God necessitate the work of Christ?
Because the law carries with it penal sanctions that also reflect
Gods nature and character. Thus, these sanctions also are
immutable and eternal. Remember, it is Gods holiness that
causes Him to hate sin with a perfect hatred and Gods justice
requires that sin receive its full penalty. And what is the penalty
that Gods law threatens? It is death (Gen. 2:17; Dt. 27:36; Ezek.
18:20; Rom. 1:18,32; 6:23; Jas. 1:15; Rev. 20:14-15).
(3) Since God is true and cannot lie, these threatenings must
necessarily be executed either upon the sinner himself or upon a
surety(Francis Turretin, Institutes of Elenctic, 2: 423).
(4) The moment that you sinned against God you incurred real
guilt before Him.
(5) Perhaps you think that you are a good person. That God will
accept you on the basis of your good works. The Bible, however,
says that: There is none righteous, no, not one...for all have
sinned and fall short of the glory of God (Rom. 3:9, 23). For
there is not a just man on earth who does good and does not sin
(Eccl. 7:20).
(6) Sin is a real criminal offense against God. We should not
confuse guilt feelings with real guilt. All men are guilty before
God (Rom. 3:19). Yet, most men do not know it or feel it.
Modern psychology and psychiatry attempt to remove guilt
feelings. But no one can remove our real guilt but God Himself
(Robert A. Morey, Studies in the Atonement, p. 21.
(7) Since you have broken many of Gods laws, you are guilty
and now have Gods curse (the eternal death penalty) upon you.
For it is written, Cursed is everyone who does not continue in
all things which are written in the book of the law, to do them
(Gal. 3:10). The wages of sin is death (Rom. 6:23). And
anyone not found written in the Book of Life was cast into the
lake of fire (Rev. 20:15). If you have not believed in Jesus
Christ as He is revealed in the Scriptures, than you are an enemy
of God and His wrath abides upon you this very moment. He
who believes on the Son has everlasting life; and he who does
not believe the Son shall not see life, but the wrath of God abides
on Him (Jn. 3:36). Your only hope is the substitute (the Lord
Jesus Christ) that God has provided.
(8) Hodge writes: If the penalty is an essential part of the law;
if the whole law is immutable; if Christ actually came to fulfill
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the law and not to relax its demands; then it follows, without
doubt, that he suffered the penalty of the law as our Substitute
(A. A. Hodge, The Atonement, p. 67).
(9) Since, unbelievers in their natural depravity as well as nonChristian theists (e.g. followers of Islam and Judaism) reject the
biblical doctrine of the necessity of a substitutionary sacrifice (in
order to eliminate the guilt of sin, remit the penalty and thus
eliminate Gods wrath against the sinner) a common heretical
objection against the atonement should be considered. It is often
said that all that is needed to get right with God is repentance.
That is, one must tell God that he is sorry and one must stop the
evil behavior that offends God and turn over a new leaf, so to
speak. Then God will forgive all of that persons sins. People
who believe this will often appeal to passages which speak of
God relenting on a promised punishment on the basis of
repentance (e.g. Ahab, 1 Kings. 21:27-29; Nineveh, Jonah 3:10;
Hezekiah, Isa. 38:1-5; etc.). the problem with this view is that it
confounds Gods temporal punishments and blessings with His
eternal sanctions. Obedience to Gods law can and does bring
temporal blessings (Dt. 28:1-14) while disobedience brings
severe curses in this life (Dt. 28:15-68). However, the Bible
never, ever teaches that people can be saved or have their sins
removed on the basis of obedience to Gods law. The central
focus of the Old Testament ceremonial law was upon the shed
blood of animals to cover over or expiate sin. The New
Testament teaching on the matter could not be more explicit:
Knowing that a man is not justified by the works of the law but
by faith in Jesus Christ, even we have believed in Christ Jesus,
that we might be justified by faith in Christ and not by the works
of the law; for by the works of the law no flesh shall be justified
(Gal. 2:16).
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V.
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(b) This was the Theory of Origen, Augustine, and many others
of the early Church
(c) Known as the "Classical theory"
(d) Taken up in recent years by G Aulen, CS Lewis, JRR
Tolkien, and Seventh-Day Adventists
(e) Christs Death is viewed as a Grand Deception of Satan by
God
(f) Christ (Aslan), the "prize" is "traded" for the "sons of
man"Lewis
(g) The "trade" brings about the release of those in bondage
(h) Satan is "baited" by Jesus humanity, but caught on the
"hook" of his deity.
(i) Satan thought he could "keep his prey" but didnt realize the
full power of the resurrection
(j) Ludwig Ott, Fundamentals of Catholic Dogma, tr. Patrick
Lynch, Rockford, IL: TAN Books, 1977 (orig. 1952 in German),
pp. 186-187:
(i) Inadequate Patristic Theories of the Redemption . . .
Origen (+ 254) changed the Pauline teaching of man's
ransom from the dominion of the devil to an unbiblical
ransom-theory. He held that the devil by Adam's sin, had
acquired a formal dominion over mankind. In order to
liberate mankind from this tyranny Christ gave his life to
the devil as ransom price. But the devil was deceived, as
he was not able to maintain for long his dominion of
death over Christ. Others explained that the devil lost his
dominion over mankind by unjustly trying to extend this
right to Christ also. Despite the fact that this error was
widespread, Patristic teaching held firmly to the biblical
teaching of man's reconciliation with God through
Christ's death on the Cross. The notion of a dominion of
the devil over fallen mankind was energetically refuted
by St. Anselm of Canterbury . . .
(ii) Reality of Christ's Vicarious Atonement
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(a) Holy Writ contains the teaching of the
vicarious atonement, not indeed explicitly but by
implication [cites Is 53:4 ff., Mt 20:28, Jn 10:15,
2 Cor 5:21, Gal 3:13, Rom 3:25 ff., 1 Pet 2:24,
3:18] . . .
(b) From the very beginning the Fathers were
familiar with the idea of Christ's vicarious
atonement. The Apostles' disciple, St. Clement
of Rome, comments: 'For the sake of the love
which He had for us Our Lord Jesus Christ,
according to the will of the Father has given His
blood for us, His flesh for our flesh, and His soul
for our souls' (Cor 49:6). Cf. Letter to Diognetus,
9:2.
(c) While the Fathers, in the explanation of
Christ's work of sanctification, proceed more
from the contemplation of the consequences of
the Redemption, and therefore stress the
negative side of the Redemption, namely, the
ransoming from the slavery of sin and of the
devil, St. Anselm proceeds from the
contemplation of the guilt of sin. This, as an
insult offered to God, is infinite, and therefore
demands an infinite expiation. Such expiation,
however, can be achieved by a Divine Person
only. To be capable of thus representing
mankind, this person must be, at the same time,
man and God.
(iii) Philip Schaff, History of the Christian Church, vol. II:
Ante-Nicene Christianity (100-325), Grand Rapids, MI:
Eerdmans, rep. 1970, orig. 1910, ch. 12, 153,
"Redemption," pp. 584-588:
(a) The apostolic scripture, in the fulness of
their inspiration, everywhere bear witness of this
salvation wrought through Christ, as a living fact
of experience. But it required time for the
profound ideas of a Paul and a John to come up
clearly to the view of the church; indeed, to this
day they remain unfathomed. Here again
experience anticipated theology. The church
lived from the first on the atoning sacrifice of
Christ. the cross ruled all Christian thought and
conduct, and fed the spirit of martyrdom. But the
primitive church teachers lived more in the
thankful enjoyment of redemption than in logical
reflection upon it. We perceive in their
exhibitions of this blessed mystery the language
rather of enthusiastic feeling than of careful
definition and acute analysis.
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(b) Moreover, this doctrine was never,
like Christology and the doctrine of the Trinity, a
subject of special controversy within the ancient
church. The ecumenical symbols touch it only in
general terms. The Apostles' Creed presents it
in the article on the forgiveness of sins on the
ground of the divine-human life, death, and
resurrection of Christ. The Nicene Creed says, a
little more definitely, that Christ became man for
our salvation, and died for us, and rose again.
(c) Nevertheless, all the essential elements of
the later church doctrine of redemption may be
found, either expressed or implied, before the
close of the second century. The negative part
of the doctrine, the subjection of the devil, the
prince of the kingdom of sin and death, was
naturally most dwelt on in the patristic period, on
account of the existing conflict of Christanity with
heathenism, which was regarded as wholly ruled
by Satan and demons. Even in the New
Testament, particularly in Col 2:15, Heb 2:14,
and 1 John 3:8, the victory over the devil is
made an integral part of the work of Christ. But
this view was carried out in the early church in a
very peculiar and, to some extent, mythical way;
and in this form continued current, until the
satisfaction theory of Anselm gave a new turn to
the development of the dogma . . .
(d) In Justin Martyr appear traces of the
doctrine of satisfaction, though in very indefinite
terms . . . "Irenus [d. 202] is the first of all
church teachers to give a careful analysis of the
work of redemption, and his view is by far the
deepest and soundest we find in the first three
centuries . . .
(e) Origen differs from Irenus in considering
man, in consequence of sin, the lawful property
of Satan, and in representing the victory over
Satan as an outwitting of the enemy, who had
no claim to the sinless soul of Jesus, and
therefore could not keep it in death. The ransom
was paid, not to God, but to Satan, who thereby
lost his right to man. Here Origen touches on
mythical Gnosticism . . .
(f) Athanasius, in his early youth, at the
beginning of the next period, wrote the first
systematic treatise on redemption and answer to
the question 'Cur Deus homo?' ['why did God
become man?'] But it was left for the Latin
church, after the epoch-making treatise of
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in the former's sin, with all its apalling
consequences, so they can participate in the latter's
death and ultimate triumph over sin, the forces of evil
and death itself. Because, very God as He is, He has
identified Himself with the human race, Christ has been
able to act on its behalf and in its stead; and the victory
He has obtained is the victory of all who belong to Him.
(vii) All the fathers, of whatever school, reproduce this
motif. The physical theory, it is clear, is an elaboration of
it . . . The various forms of the sacrificial theory frankly
presuppose it, using it to explain how Christ can act for
us in the ways of substitution and reconciliation. The
theory of the Devil's rights might seem to move on a
rather different plane, but it too assumes that, as the
representative man, Christ is a fitting exchange for
mankind held in the Devil's grasp . . .
(viii)
Hilary [of Poitiers; + 367] must be regarded as
one of the pioneers of the theology of satisfaction . . .
"[Augustine's] teaching was more in line with that of
Chysostom, Hilary and Ambrosiaster, and may be
summarized as follows (cf. de trin. 13,16-19): (a) The
Devil owned no rights, in the strict sense, over mankind;
what happened was that, when men sinned, they passed
inevitably into his power, and God permitted rather than
enjoined this. (b) No ransom as such was therefore due
to Satan, but on the contrary, when the remission of sins
was procured by Christ's sacrifice, God's favour was
restored and the human race might well have been
freed. (c) God preferred, however, as a course more
consonant with His justice, that the Devil should not be
deprived of his dominion by force, but as the penalty for
abusing his position. (d) Hence Christ's passion, the
primary object of which was of course quite different,
placed the Son of God in Satan's hands, and when the
latter overreached himself by seizing the divine prey,
with the arrogance and greed which were characteristic
of him, he was justly constrained, as a penalty, to deliver
up mankind.
(ix) There have been scholars who have fastened upon
man's release in this way from the Devil as the pivot of
Augustine's soteriology. But such a thesis cannot be
sustained. Augustine clearly represents our release as
consequent upon and as presupposing our
reconciliation; the Devil is conquered precisely because
God has received satisfaction and has bestowed pardon
(cf. de civ. dei 10,22; de trin. 4,17). This brings us to
what is in fact his central thought, viz. that the essence
of the redemption lies in the expiatory sacrifice offered
for us by Christ in His passion.
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(b) The ransom was rather paid to God who set the price in the
first place (Heb. 9:22).
(c) In his discussion of Lutron F. Buchsel makes a strong case
for the idea that the ransom was offered to God to satisfy the
requirements of his holiness ("Lutron," Theological Dictionary
of the New Testament, edited by Gerhard Kittel, IV, pp. 341-42).
(d) This view also tends to impugn God's character as a
deceiver.
(e) Satans authority is overstated in the view.
(f) There is a "dualism" implied in the view that is contradicted
by Scripture
(g)
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a) Mystical theories
(1) The view stated
(a) Christ took on himself a human, sinful nature but through
the power of the Holy Spirit he did not manifest its corruption in
actual sin, i.e., he triumphed over it.
(b) A knowledge of this will have a subconscious, mystical
influence upon us.
(c) "In the mystical theory salvation properly speaking does not
lie in the cross of Christ but in his person. His divine-human
nature is communicable, and salvation lies in this being
imparted to us. The purpose of the incarnation is said to be the
deification or divinization of man" (Bloesch, op. cit., p. 156).
(d) These represent the type of the moral influence theory as
held by Schleiermacher, Ritschl, Maurice, Irving and others.
(e) Dr. A. B. Bruce calls it "Redemption by Sample." The
mysticism lies in the identification of Christ with the race in the
sense that He rendered to God, the perfect devotion and
obedience which we ought to render; and which in some sense
mankind offered in Him. This it holds, is the only meaning of
sacrifice in the Scriptures self-sacrifice by self-consecration
to God's service. These theories are sometimes known also, as
""redemption by incarnation.
(f) Schleiermacher (1769-1834) held that the atonement is
purely subjective, and denied any objective satisfaction to God
by the substitutionary work of Christ. Such ideas as reparation,
compensation, substitution, satisfaction and propitiation, he held
to be wholly Jewish. His conception of the work of Christ
consisted in this that being one with God, Christ taught men
that they could be one with God; and His consciousness of being
in God and knowing God, gave Him the power to communicate it
to others. For this reason, He became a Mediator and a Savior.
(g) Ritschl (1822-1889) was one of the most influential
representatives of the moral influence in Germany. He did not,
like Schleiermacher, set aside historical revelation, but
nevertheless held inadequate views of the Redeemer. To him,
Christ was a Savior in much the same sense as Buddha
achieving His lordship over it by His indifference to it. He was
the Word of God only in so far as He revealed this divine
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(h) Maurice (1805-1872) held that Christ was the archetype and
(l) Thomas Erskine taught that "Christ came into Adam's place.
This is the real substitution....We are separated from each other
by being individual persons. But Jesus had no human
personality. He had the human nature under the personality of
the Son of God. And so His human nature was more open to the
commonness of men; for the divine personality while it separated
Him from sinners in point of sin, united Him to them in love. And
thus the sins of other men were to Jesus what the affections and
lusts of his own particular flesh are to each individual believer.
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b) Psychical theories
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(viii)
According to the teaching of early Socinianism
as distinguished from that of modern Unitarianism
the Savior's priestly office was only figuratively on earth,
and began in heaven where He uses His exalted
authority to plead for mankind. "The sacerdotal office
consists in this, that as He can in royal authority help us
in all our necessities, so in His priestly character; and the
character of His help is called by a figure His sacrifice."
But it may be said that forgiveness is never represented
as bestowed save through a real sacrifice: God is in
Christ reconciling the world to Himself; and for Christ's
sake forgives sins which only the Spirit obtained by the
atonement enables us to confess and forsake (Pope,
Compend. Chr. Th., II, p. 311).
(ix) In the Socinian theory Christ is a prophet, a
teacher. He saves His people as a teacher saves his
pupils by instruction, He saves them from the evils of
ignorance, and blesses them with the immunities and
benefits of knowledge. Christ teaches the will of God and
the way to heaven, and thus saves them who heed His
instructions....But man has other needs besides
instruction....The Savior of mankind must be more than a
teacher, more than a prophet; He must be a priest, a
king; indeed He must be to man all in all. Man as a
sinner is lost; so far as his own resources are
concerned, irretrievably lost. He is nothing, has nothing,
can do nothing, without a Savior (Raymond, Syst. Th.,
II, pp. 222-224).
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(e) This He did in sacrifice on the cross,
that sublime act of cost, in which God has bent
himself downward in loss and sorrow, over the
hard face of sin, to say, and in saying to make
good, 'Thy sins be forgiven thee" (Bushnell,
Forgiveness and Law, p. 35).
(iv) There is here no propitiation by Christ's death, but
only suffering in and with the sins of His creatures. The
theory, therefore, is strictly Socinian and Unitarian,
although Bushnell was himself a trinitarian.
(v) A more recent advocate of this view was Martin
Luther King, Jr.
c) Existential theories
(1) Introduction
(a) Generally speaking the recent existential theologians
studiously avoid any systematic statement regarding the death of
Christ.
(b) While some (e.g., Brunner) do acknowledge a significant
objective aspect to the atonement, even they go on to give
emphasis to the faith-experience of the believer as giving it
tangibility and substance.
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d) Quasi-objective theories
(1) Satisfaction theory of Anselm (Commercial Theory). T
(a) The view stated
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(i) Sin is viewed as the withholding of honor
due to God. In his death, since he was under no
obligation to die, being sinless, Christ brought infinite
glory to God. This brought a reward to Christ which he
did not need so he passes it on to sinners if they live
according to the gospel (supererogation)
(ii) When Mankind Sinned God was Dishonored
Motivated by love God chose to accept a suitable
sacrifice.
(iii) Since Christ kept the Law (which was required) He
is a suitable sacrifice Since He Died (which was not
required) his "merit" has value for others.
(iv) This "supererogation" is available for sinners
(v) . This was set forth by Anselm (d. 1109) and
developed more fully (e.g., the "treasury of merit"
concept) by Thomas Aquinas.
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(d) Punishment is defined as suffering
inflicted on account of sin. It need not be
imposed on account of the personal demerit of
the sufferer; nor with the design of satisfying
justice, in the ordinary sense of that word. It was
enough that it should be on account of sin. As
the sufferings of Christ were caused by our sins,
inasmuch as they were designed to render their
remission consistent with the interest of God's
moral government, they fall within the
comprehensive definition of the word
punishment. Grotius, therefore, could say that
Christ suffered the punishment of our sins, as
His sufferings were an example of what sin
deserved.
(e) The essence of the atonement, therefore,
according to Grotius consisted in this, that the
sufferings and death of Christ were designed as
an exhibition of God's displeasure against sin.
They were intended to teach that in the
estimation of God, sin deserves to be punished;
and that, therefore, the impenitent cannot
escape the penalty due to their offenses (Hodge,
Syst. Th., II, pp. 573-575).
(f) Mr. Watson states his position as follows:
"The death of Christ, then, is the satisfaction
accepted; and this being a satisfaction to justice,
that is, a consideration which satisfied God, as a
being essentially righteous, and as having strict
and inflexible respect to the justice of His
government; pardon through, or for the sake of
that death, became, in consequence, "a
declaration of the righteousness of God,' as the
only appointed method of remitting the
punishment of the guilty; and if so, satisfaction
respects not....the honor of the law of God, but
its authority, and the upholding of that righteous
and holy character of the Lawgiver, and of his
administration, of which that law is the visible
and public expression. Nor is this to be regarded
as a merely wise and fit expedient of
government, a point to which even Grotius leans
too much, as well as many other divines . . . .
and that it is to be concluded, that no other
alternative existed but that of exchanging a
righteous government for one careless and
relaxed, to the dishonor of the divine attributes,
and the sanctioning of moral disorder; or the
upholding of such a government by the personal
and extreme punishment of every offender; or
else the acceptance of the vicarious death of an
infinitely dignified and glorious being, through
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whom pardon should be offered, and in
whose hands a process for the moral restoration
of the lapsed should be placed" (Watson,
Institutes, II, p. 139).
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(iii) Also, according to this view "Christ does not
suffer the very penalty for sin that men deserve to suffer
through their sin, but he does suffer through his moral
identification with men" (Bloesch, op. cit., p. 157).
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(2) Dr. J. p. Boyce, the eminent Baptist theologian, says that the
Calvinistic theory of the atonement is, that in the sufferings and death of
Christ, He incurred the penalty of the sins of those whose substitute He
was, so that He made a real satisfaction to the justice of God for the law
which they had broken. On this account, God now pardons all their sins,
and being fully reconciled to them, His electing love flows out freely
toward them. The doctrine as thus taught involves the following points:
(a) That the sufferings and death of Christ were a real
atonement.
(b) That in making it Christ became the substitute of those
whom He came to save.
(c) That as such He bore the penalty of their transgression.
(d) That in so doing He made ample satisfaction to the demands
of the law, and to the justice of God.
(e) That thus an actual reconciliation has been made between
them and God (Boyce, Abstract of Syst. Th., p. 317).
c) Implications Stated
(1) The Penal substitutionary theory leads of necessity, either to
universalism on the one hand, or unconditional election on the other.
(2) Dr. Miley makes the charge that ""such an atonement, by its very
nature, cancels all punitive claims against the elect, and by immediate
result forever frees them from all guilt as a liability to the penalty of sin.
We know that such a consequence is denied, though we shall show that it
is also fully asserted (Miley, Syst. Th., II, p. 151).
(3) If the claims of justice are satisfied they cannot again be enforced.
This is the analogy between the work of Christ and the payment of a
debt. The point of agreement between the two cases is not the nature of
the satisfaction rendered, but one aspect of the effect produced. In both
cases the persons for whom the satisfaction is made are certainly freed.
Their exemption or deliverance is in both cases, and equally in both, a
matter of justice (Hodge, Syst. Th., II, p. 472).
(4) Syminton states that the death of Christ being a legal satisfaction for
sin, all for whom he died must enjoy the remission of their offenses"
(Symington, Atonement and Intercession, p. 190).
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(6) If it is involved in the very nature of the atonement . . . . that all the
legal responsibilities of those for whom he died were laid upon Christ; if
he suffered the very penalty which divine justice exacted of them, then it
follows necessarily that all those for whom he died are absolved, since
justice cannot demand two perfect satisfactions, nor inflict the same
penalty once upon the substitute and again upon the principal (A. A.
Hodge, Outlines of Theology, p. 313).
not man the offender. It is, also, to be noted that while his
death makes salvation available to all it does not guarantee all
will be saved. It is sufficient for all but effective only for those
who, having been appointed for eternal life, believe (Acts
13:48).
(2) But, how was the sinners sin placed upon Christ on the cross? The
Bible teaches that whoever believes in Jesus has his sins imputed to Him
on the cross. Paul says, For He made Him who knew no sin to be sin for
us, that we might become the righteousness of God in Him (2 Cor.
5:21). This does not mean that Christ became a sinner or a wicked person
for such a teaching would contradict the many passages which teach that
Christ was sinless and ethically perfect (e.g. Jn. 8:46; Heb. 4:15; 7:26; 1
Jn. 3:5; 1 Pet. 1:19; 2:22).
(3) What it means is that the guilt of sin as liability to punishment was
imputed to Christ [or reckoned to His account]; and this could be
transferred, because it did not inhere in the person of the sinner, but was
something objective (L. Berkhof, Systematic Theology, p. 377).Thus
Peter could say, He bore our sins in His own body on the tree (1 Pet.
2:24).
(4) The doctrine of vicarious sacrifice and the imputation of the guilt of
sin is clearly taught in the Old Testament sacrificial ritual that involved
the sinner laying (or literally in Hebrew, pressing) his hand upon the
head of the sacrificial animal immediately prior to its sacrifice. If his
offering is a burnt sacrifice of the herd, let him offer a male without
blemish; he shall offer it of his own free will at the door of the tabernacle
of meeting before the LORD. Then he shall put his hand on the head of
the burnt offering, and it shall be accepted on his behalf to make
atonement for him (Lev. 1:3-4; cf. 3:2, 8, 13; 4:4, 15, 24; 16:21).
(5) Theological liberals (who always seem to be running from the truth
of Gods infallible Word) argue that this ritual merely symbolizes a
declaration or setting apart of the offerers property to God. Their theory,
however, is disproved both from the analogy of Scripture and from the
fact that the laying on and pressing of the hand does not occur in the
bloodless cake or cereal offerings.
(6) The symbolism of the pressing of the hand on the sacrificial victim
indicates both substitution (the clean animal will suffer and die in the
sinners place) and the transfer or imputation of guilt (or liability) to the
animal. This interpretation is decisively confirmed by Leviticus 16:21:
and Aaron shall lay both his hands on the head of the live goat, confess
over it all the iniquities of the children of Israel, and all their
transgressions, concerning all their sins, putting them on the head of the
goat, and shall send it away into the wilderness by the hand of a suitable
man.
(7) Moorehead writes: Most specific and definite is the language
touching this remarkable scene. The high priest laid both his hands on
the goats head. In the other sacrifices where a single individual
performed this act it was his hand, one hand, that made the transfer; but
here both hands were employed: the hands that had been filled with
incense, that carried the blood into the Divine Presence, are now filled
b) Qualifications of a Substitute
(1) Berkhof writes: Since man sinned, it was necessary that the penalty
should be borne by man. Moreover, the paying of the penalty involved
suffering of body and soul, such as only man is capable of bearing, John
12:27; Acts 3:18; Heb. 2:14; 9:22. It was necessary that Christ should
assume human nature, not only with all its essential properties, but also
with all the infirmities to which it is liable after the fall, and should thus
descend to the depths of degradation to which man had fallen, Heb
2:17,18) (Louis Berkhof, Systematic Theology, p. 319).
(2)
(3) Shedd writes: It is Divine justice that demands satisfaction, and it is
the Divine compassion that makes the satisfaction. God is the one who
holds man in a righteous captivity, and He is the one who pays the
ransom that frees him from it. God is the holy Judge of man who requires
satisfaction for sin; and God is the merciful Father of man who provides
it for him. This fact relieves the doctrine of vicarious atonement of all
appearance of severity, and evidences it to be the height of mercy and
compassion (William G. T. Shedd, Dogmatic Theology, 2:392-393).
10
(ii) They may be distinguished in that agoradzo
views the transfer of a slave from one master to another,
while exagoradzo views a transition from slavery to
freedom.
(iii) The latter term shows that we do not need to be
redeemed again and assures our security.
(c) Lutroo, manumit (Tit. 2:14; 1 Pet. 1:18). This verb means to
release; to liberate upon payment of a ransom; to set free.
(i) Here the emphasis is upon the price paid (lutron,
ransom).
(ii) Also to be noted is the cognate term apolutrosis
which means release or redemption.
(iii) This word gives emphasis to the freedom which is
the result of the payment of ransom (see Rom. 3:24).
11
12
5. Propitiation of God.
a) The Old Testament concept
(1) LXX Terms
(a) Exilaskomai, "appease," is the primary term (see e.g., Gen.
32:20; "seek the favor of," Zech. 7:2).
(b) Hilasterion is used in Exodus 25:16-22 to refer to the lid on
the ark of the covenant on which the blood was sprinkled. It is
translated "mercy seat" (NASB; "propitiatory" in the footnote) or
"atonement cover" (NIV).
13
14
(i) If we understand Romans 3:25 (translated "a
propitiation" by the NASB and "a sacrifice of atonement"
by the NIV) in the same way as Hebrews 9:5 (translated
"mercy seat" by the NASB and "place of atonement" by
the NIV) Christ is considered in his death as such a one
whose sacrifice on the cross fully satisfied God.
(ii) Since he is our propitiation God is now propitious to
us. Thus there is no longer any need to pray as the
sinner in Luke 18:13. Deissmann holds that Romans
3:25 should be "of use for propitiation" (Bible Studies,
pp. 124 ff.)
(iii) John Murray (The Epistle to the Romans, p. 117)
suggests it may mean a "propitiatory offering."
(iv) In this case note that God makes provision for that
which he knew would be satisfactory.
15
V.
The Atonement
F. The Extent of the Atonement
1. Introduction
a) Historical Background
(1) ClarificationWhat is NOT debated here
(a) Whether the work of Christ is sufficient for all -- Most agree
that it is
(b) Whether all saving benefits are applied to all-- Most agree
that they are not
(2) The Critical Question
(a) What is the design of the atonement? Why did he die?
(b) What was he intending to achieve?
(3) Positions
(a) Particularists argue: "Christ died to save the elect" Kuiper
(b) Arminians argue: Christ died to "obtain salvation" for all"
Remonstrantia
(c) Amyraldians argue: Christ died to make salvation possible
for all and certain for the elect. Lightner
b) Particularism Defended
(1) Scriptural Arguments
(a) Passages restricting the extent of the atonement
(i) Mt 1:21- "his people"
(ii) Jn 10:11, 15- "his sheep"
(iii) In 15:13- "his friends"
(iv) Acts 20:28; Eph 5:25 "the church"
c) Arminianism Defended
(1) Scriptural Arguments
(a) References to "World"
(b) Jn 1:29; 3:16, 17
(c) I Jn 4:14
(d) References to "whosoever"
(e) Jn 3:16
(f) Acts 2:21; 10:43
(g) Rom 10:13
(h) Reverences to "all" or its equivalent
(i) Lk 19:10
(j) Jn 12:32; Rom 5:6
(2) Theological Arguments
(a) Redemption is UniversalII Pt 2:1
(b) Propitiation is Universal
(c) Rom 3:25
(d) Heb 2:17
(e) I Jn 2:2
(f) I Jn 4:10
(g) Reconciliation is Universal
(h) Rom 5:10
(i) II Cor 5:18-20
(j) God is the "Savior of All Men"I Tim 4:10
d) Amyraldianism
(1) Definition: Christ died to make the salvation of all men possible and
the salvation of the elect certain
(2) Features Similar to Arminianism
(a) Hypothetical Universalism
(b)
(a)
(b)
(c)
(d)
(e)
(f)
2. Excursus:
a) A simplistic definition would state that Amyraldianism is a
view of the atonement that states that Jesus died for all men,
yet only the elect receive the gift of faith.
b) AMYRALDIANISM
. This word is derived from the Latin form of the name of Moise
Amyraut (1596-1664), perhaps the most eminent and influential
professor of the French Protestant Academy of Saumur. This
was established in 1598 by a decision of the national synod of
the French Reformed Churches. It enjoyed the special favour
of Philippe Duplessis-Mornay (1549-1623), governor of Saumur
and one of the noblest and most influential Protestant leaders
10
(b) #2
This is to say that all that every man receives
that is good can be traced back to the
atonement. He has Christ to thank for the
sunshine he sees, the food he eats, the family
he has, and so on. He deserves none of these,
but Christ purchased them for him.
(i) Common Grace
It is never stated in Scripture, in any
place, that the death of Jesus Christ
secured the benefits of common grace.
Matthew 5:43-48
(ii) It is due to the fact that all men,
reprobates included, are created by God
and made in his image that all men
receive common grace.
Acts 14:16-17
(c) #3
Next, all men deserve immediate wrath and
judgment. Not only do they receive some
providential good, but they do not receive the
wrath they deserve immediately. Christ
purchased a delay of judgment for them. The
very fact that all men are not yet in Hell is due to
the blood of Christ. Christ purchased a "stay of
execution" for them. Whether HE purchased an
actual pardon is another question, but it is
obvious that He purchased a stay of execution.
Some live longer in this delay than others, and
some even come to Christ during the interim.
But all have Christ and His atonement to thank
for being still alive and not in Hell. Few,
however, thank Him for it.
(i) Stay of Execution
It would seem that since those who will
never believe (reprobates) have a part to
play in the plan of God, that he withholds
his pouring out of his wrath until their
death.
Romans 9:22-23
(ii) It would seem that God is free to be
merciful as long as he is not unjust. The
reprobates will experience his justice.
Romans 6:23
(iii) In the same way the death of Christ
purchased the salvation of the elect, yet
the elect do not receive it right away. For
it would seem that even the unbelieving
portion of the elect believers life has a
necessary purpose in the plan of God.
11
(d) #4
This related to yet another universal benefit.
Rom. 14:9, "For to this end Christ died and lived
again, that He might be Lord of both the dead
and the living." By His death and Resurrection,
Christ is now Lord of all men, both the elect and
the reprobate. This is also brought out in Phil.
2:5-11. Because of Christs work, and not simply
because of His person and dual nature, He is
Lord of all - believer and unbeliever.
(i) Christ is Lord of All
Yes, it is true that as a result of the
death of Jesus Christ, the God-man is
now Lord of all. Yet, I fail to see how this
is a benefit for the non-elect. The nonelect were condemned before the death
of Christ as well as after the death of
Christ. Romans 1:1:18-20, Romans 2:1216
(ii) It is not as though the Son of God
was not Lord of all before his incarnation
and death on the cross. He has always
been the Sovereign of Heaven and earth,
for he has always been fully God. It was
as a result of the cross that the Son, as
the God-man, became the King of Kings
and Lord of Lords.
John 1:1-5, Hebrews 1:5
(e) #5
Lastly, Calvinists usually ground the universal
offer of the Gospel in the infinite sufficiency of
the atonement. This is why the strictest views of
the atonement tend to restrict or even deny the
free offer, as in Hyper-Calvinism. Because there
is more than enough food on the table, all are
invited to partake, even though only a few do.
(More will be said on this point later). Some
Calvinists mention other benefits in relation to
the special benefits for the elect only.
(i) Free Offer of the Gospel
The death of Christ was a perfect death
which could have been for all men if the
Father had decided to use it in that way.
(ii) The problem of man being obligated
to do something that he cannot do does
not only apply to the offer of the gospel, it
12
13
10. For instance, let me think of myself in this way:...that God has bestowed grace upon the human race (in
general) but that he has shown his grace to me (in particular), with the result that I am especially obligated to him.
Sermons on 2 Samuel, p. 357
11. So, as it says in the Psalm [Ps. 51?], our Lord Jesus Christ has paid the debts of all sinners. That is what I have
mentioned from Isaiah: that all the chastisements were laid upon him (Isa. 53:4). What is this chastisement, if not
satisfaction for all the sins that we have committed? Sermons on 2 Samuel, p. 576
12. True it is that the effect of [Christ'
s] death comes not to the whole world. Nevertheless, forasmuch as it is not in
us to discern between the righteous and the sinners that go to destruction, but that Jesus Christ has suffered his death
and passion as well for them as for us, therefore it behoves us to labour to bring every man to salvation, that the
grace of our Lord Jesus Christ may be available to them. Sermons on Job, p. 548 (later interpolation deleted)
13. Let us fall down before the face of our good God...that it may please Him to grant His grace, not only to us, but
also to all people and nations of the earth, bringing back all poor ignorant souls from the miserable bondage of error
and darkness, to the right way of salvation... Sermons on Job, p. 751 (Calvin'
s usual end of sermon prayer).
14. The sinner, if he would find mercy, must look to the sacrifice of Christ, which expiated the sins of the world,
glancing, at the same time, for the confirmation of his faith, to Baptism and the Lord'
s Supper; for it were vain to
imagine that God, the Judge of the world, would receive us again into his favour in any other way than through a
satisfaction made to his justice. Comment on Psalm 51:9
15. Diligent as [David] was, therefore, in the practice of sacrifice, resting his whole dependence upon the
satisfaction of Christ, who atoned for the sins of the world, he could yet honestly declare that he brought nothing to
God in the shape of compensation, and that he trusted entirely to a gratuitous reconciliation. Comment on Psalm
51:16
16. Hitherto he addressed the Jews alone, as if to them alone salvation belonged, but now he extends his discourse
farther. He invites the whole world to the hope of salvation, and at the same time brings a charge of ingratitude
against all the nations, who, being devoted to their own errors, purposely avoided, as it were, the light of life; for
what could be more base than to reject deliberately their own salvation?...the Lord...invites all without exception to
come to him...Now, we must '
look to him'with the eye of faith, so as to embrace the salvation which is exhibited to
all through Christ; for '
God so loved the world that he gave his only begotten Son, that whosoever believeth in him
may not perish.'(John 3:16). Comment on Isaiah 45:22
17. Yet I approve of the ordinary reading, that he alone bore the punishment of many, because on him was laid the
guilt of the whole world. It is evident from other passages, and especially from the fifth chapter of the Epistle to the
Romans, that '
many'sometimes denotes '
all'
. Comment on Isaiah 53:12
18. Yet I approve of the common reading, that He alone bore the punishment of many, because the guilt of the
whole world was laid upon Him. It is evident from other passages...that '
many'sometimes denotes '
all'
...That, then,
is how our Lord Jesus bore the sins and iniquities of many. But in fact, this word '
many'is often as good as
equivalent to '
all'
. And indeed, our Lord Jesus was offered to all the world. For it is not speaking of three or four
when it says: '
God so loved the world, that He spared not His only Son.'But yet we must notice what the Evangelist
adds in this passage: '
That whosoever believes in Him shall not perish but obtain eternal life.'Our Lord Jesus
suffered for all and there is neither great nor small who is not inexcusable today, for we can obtain salvation in Him.
Unbelievers who turn away from Him and who deprive themselves of Him by their malice are today doubly
culpable. For how will they excuse their ingratitude in not receiving the blessing in which they could share by faith?
And let us realize that if we come flocking to our Lord Jesus Christ, we shall not hinder one another and prevent
Him being sufficient for each of us...Let us not fear to come to Him in great numbers, and each one of us bring his
neighbours, seeing that He is sufficient to save us all. Sermons on Isaiah 53, pp. 136, 141-4
19. ...Not only were the death and passion of our Lord Jesus Christ sufficient for the salvation of the world, but that
God will make them efficacious and that we shall see the fruit of them and even feel and experience it. Sermons on
Isaiah 53, p. 116
20. For God, who is perfect righteousness, cannot love the iniquity which he sees in all. All of us, therefore, have
that within which deserves the hatred of God...Our acquittal is in this - that the guilt which made us liable to
punishment was transferred to the head of the Son of God [Isa. 53:12]...For, were not Christ a victim, we could have
no sure conviction of his being...our substitute-ransom and propitiation. Institutes II. xvi. 3, 5, 6
21. Now we must see how God wishes all to be converted...But we must remark that God puts on a twofold
character: for he here wishes to be taken at his word. As I have already said, the Prophet does not here dispute with
subtlety about his incomprehensible plans, but wishes to keep our attention close to God'
s word. Now what are the
contents of this word? The law, the prophets, and the gospel. Now all are called to repentance, and the hope of
salvation is promised them when they repent: this is true, since God rejects no returning sinner: he pardons all
14
without exception; meanwhile, this will of God which he sets forth in his word does not prevent him from
decreeing before the world was created what he would do with every individual... Comment on Ezekiel 18:23
22. I contend that, as the prophet [Ezekiel] is exhorting to penitence, it is no wonder that he pronounces God willing
that all be saved. But the mutual relation between threats and promises shows such forms of speech to be
conditional...So again...the promises which invite all men to salvation...do not simply and positively declare what
God has decreed in His secret counsel but what he is prepared to do for all who are brought to faith and
repentance...Now this is not contradictory of His secret counsel, by which he determined to convert none but His
elect. He cannot rightly on this account be thought variable, because as lawgiver He illuminates all with the external
doctrine of life. But in the other sense, he brings to life whom He will, as Father regenerating by the Spirit only His
sons. Concerning the Eternal Predestination of God, pp. 105-6
23. ...God had chosen the family of Abraham, that the world'
s redeemer might be born of it...although we know that
from the time that God made a covenant with Abraham, the Redeemer was particularly promised to his seed, we also
know that from the very fall of man He was needed by all, as indeed He was from that time destined for all the
world...It would have done us no good for Christ to have been given by the Father as the author of salvation, if He
had not been available to all without distinction...We should know that salvation is openly displayed to all the
human race, for in all reality He is called son of Noah and son of Adam... Comment on Matthew 1:1-17; Luke 3: 2338
24. He says, For...he...shall save his people from their sins...We must determine that the whole human race was
appointed to destruction, since its salvation depends on Christ...Doubtless, by Christ'
s people the angel intends the
Jews, over whom He was set as Head and King, but as soon after the nations were to be ingrafted into the race of
Abraham, this promise of salvation is extended openly to all who gather by faith into the one body of the Church.
Comment on Matthew 1:21
25. When the Father calls Him the Beloved...He declares that He is the Mediator in whom He reconciles the world
to Himself. Comment on Matthew 17:5
26. From this it follows that our reconciliation with God is free, for the only price paid for it is Christ'
s
death...'
Many'is used, not for a definite number, but for a large number, in that He sets Himself over against all
others. And this is the meaning also in Rom. 5:15, where Paul is not talking of a part of mankind but of the whole
human race. Comment on Matthew 20:28
27. Seeing that in His Word He calls all alike to salvation, and this is the object of preaching, that all should take
refuge in His faith and protection, it is right to say that He wishes all to gather to Him. Now the nature of the Word
shows us that here there is no description of the secret counsel of God - just His wishes. Certainly those whom He
wishes effectively to gather, He draws inwardly by His Spirit, and calls them not merely by man'
s outward voice. If
anyone objects that it is absurd to split God'
s will, I answer that this is exactly our belief, that His will is one and
undivided: but because our minds cannot plumb the profound depths of His secret election to suit our infirmity, the
will of God is set before us as double. Comment on Matthew 23:37
28. ...The Son of God went to face death of His own will, to reconcile the world to the Father...the spontaneous
sacrifice by which all the world'
s transgressions were blotted out... Comment on Matthew 26:1-2
29. [Christ'
s] grave would be of sweet savour to breathe life and salvation upon all the world. Comment on Matthew
26:12
30. Christ offered Himself as a Victim for the salvation of the human race. Comment on Matthew 26:14-20
31. ...The sacrifice [of Christ] was ordained by the eternal decree of God, to expiate the sins of the world. Comment
on Matthew 26:24
32. [Christ was] burdened with the sins of the whole world... Comment on Matthew 26:39
33. Christ...won acquittal for the whole human race. Comment on Matthew 27:12
34. God had ordained [Christ] to be the...(sacrificial outcast) for the expiation of the world'
s sins. Comment on
Matthew 27:15
35. The word many does not mean a part of the world only, but the whole human race: he contrasts many with one,
as if to say that he would not be Redeemer of one man, but would meet death to deliver many from their accursed
guilt...So when we come to the holy table not only should the general idea come to our mind that the world is
redeemed by the blood of Christ, but also each should reckon to himself that his own sins are covered. Comment on
Mark 14:24
36. Happy Mary, to have embraced in her heart the promise of God, to have conceived and brought into the world
for herself and for all - salvation...God offers His benefits to all without distinction, but faith opens our arms to draw
them to our bosom: lack of faith lets them fall, before they reach us. Comment on Luke 1:45
15
37. Though the angel only addresses the shepherds, he means that the message of salvation which he brings them
extends farther, not for their ears alone, but for others also to hear. Understand that the joy was open to all the
people, for it was offered to all without distinction. For He is not the God of this one or of that, but He had promised
Christ to the whole family of Abraham. That, in great measure, the Jews have lost the joy that was theirs to hold,
resulted from their failure to believe. Today also, God invites all men alike to salvation through the Gospel, but the
world'
s ingratitude makes only a few enjoy the grace, which is set out equally for all. While the joy, then, has been
confined to a small number, in respect of God, it is called universal. And though the angel is speaking only of the
chosen people, yet now with the partition wall gone the same tidings are presented to the whole human race.
Comment on Luke 2:10
38. Since Christ desired nothing more than to do the work appointed Him by the Father and knew that the purpose of
His calling was to gather the lost sheep of the house of Israel, He wished His coming to be the salvation of all. This
was why He was moved by compassion and wept over the approaching destruction of Jerusalem. For when He
considered that it had been divinely chosen as the sacred abode, in which should dwell the covenant of eternal
salvation, the sanctuary from which salvation should come forth for all the world, He could not help grieving bitterly
over its destruction. Comment on Luke 19:41
39. First, whence could that confidence in pardon have sprung, if [the thief] did not sense in Christ'
s death...a
sacrifice of sweet odour, able to expiate the sins of the world? Comment on Luke 23:42
40. [Christ] must be Redeemer of the world...He was there, as it were, in the place of all cursed ones and of all
transgressors, and of those who had deserved eternal death. Sermons on Christ'
s Passion, p. 95
41. [God] willed that [Christ] be the sacrifice to wipe out the sins of the world...Sermons on Christ'
s Passion, p. 123
42. ...Our Lord made effective for [the pardoned thief on the cross] His death and passion which He suffered and
endured for all mankind... Sermons on Christ'
s Passion, pp. 151.
43. The Lord Jesus [was] found before the judgement-seat of God in the name of all poor sinners (for He was there,
as it were, having to sustain all our burdens)...The death and passion of our Lord Jesus...served...to wipe away the
iniquities of the world... Sermons on Christ'
s Passion, pp. 155-6
44. And when he says the sin of the world he extends this kindness indiscriminately to the whole human race, that
the Jews might not think the Redeemer has been sent to them alone...John, therefore, by speaking of the sin of the
world in general, wanted to make us feel our own misery and exhort us to seek the remedy. Now it is for us to
embrace the blessing offered to all, that each may make up his mind that there is nothing to hinder him from finding
reconciliation in Christ if only, led by faith, he comes to Him. Comment on John 1:29
45. Christ...was offered as our Saviour...Christ brought life because the heavenly Father does not wish the human
race that He loves to perish...But we should remember...that the secret love in which our heavenly Father embraced
us to Himself is, since it flows from His eternal good pleasure, precedent to all other causes; but the grace which He
wants to be testified to us and by which we are stirred to the hope of salvation, begins with the reconciliation
provided through Christ...Thus before we can have any feeling of His Fatherly kindness, the blood of Christ must
intercede to reconcile God to us...And He has used a general term [whosoever], both to invite indiscriminately all to
share in life and to cut off every excuse from unbelievers. Such is also the significance of the term '
world'which He
had used before. For although there is nothing in the world deserving of God'
s favour, He nevertheless shows He is
favourable to the whole world when He calls all without exception to the faith of Christ, which is indeed an entry
into life.
Moreover, let us remember that although life is promised generally to all who believe in Christ, faith is not common
to all. Christ is open to all and displayed to all, but God opens the eyes only of the elect that they may seek Him by
faith...And whenever our sins press hard on us, whenever Satan would drive us to despair, we must hold up this
shield, that God does not want us to be overwhelmed in everlasting destruction, for He has ordained His Son to be
the Saviour of the world. Comment on John 3:16
46. As also it is said in John 3:16 that God so loved the world that He spared not His own Son, but delivered Him to
death for our sakes. Sermons on Christ'
s Passion, p. 48.
47. Again, when they proclaim that Jesus is the Saviour of the world and the Christ, they have undoubtedly learned
this from hearing Him...And He declared that the salvation He had brought was common to the whole world, so that
they should understand more easily that it belonged to them also. Comment on John 4:42
48. It is no small consolation to godly teachers that, although the larger part of the world does not listen to Christ, He
has His sheep whom He knows and by whom He is also known. They must do their utmost to bring the whole world
into Christ'
s fold, but when they do not succeed as they would wish, they must be satisfied with the single thought
that those who are sheep will be collected together by their work. Comment on John 10:27
16
49. Christ...offers salvation to all indiscriminately and stretches out His arms to embrace all, that all may be the
more encouraged to repent. And yet He heightens by an important detail the crime of rejecting an invitation so kind
and gracious; for it is as if He had said: '
See, I have come to call all; and forgetting the role of judge, my one aim is
to attract and rescue from destruction those who already seem doubly ruined.'Hence no man is condemned for
despising the Gospel save he who spurns the lovely news of salvation and deliberately decides to bring destruction
on himself. Comment on John 12:47
50. For [by Christ'
s death] we know that by the expiation of sins the world has been reconciled to God... Comment
on John 17:1
51. He openly declares that He does not pray for the world, for He is solicitous only for His own flock [the disciples]
which He received from the Father'
s hand. But this might seem absurd; for no better rule of prayer can be found than
to follow Christ as our Guide and Teacher. But we are commanded to pray for all, and Christ Himself afterwards
prayed for all indiscriminately, '
Father, forgive them; for they know not what they do.'I reply, the prayers which we
utter for all are still limited to God'
s elect. We ought to pray that this and that and every man may be saved and so
embrace the whole human race, because we cannot yet distinguish the elect from the reprobate...we pray for the
salvation of all whom we know to have been created in God'
s image and who have the same nature as ourselves; and
we leave to God'
s judgement those whom He knows to be reprobate. Comment on John 17:9
52. ...Moreover, we offer up our prayers unto Thee, O most Gracious God and most merciful Father, for all men in
general, that as Thou art pleased to be acknowledged the Saviour of the whole human race by the redemption
accomplished by Jesus Christ Thy Son, so those who are still strangers to the knowledge of him, and immersed in
darkness, and held captive by ignorance and error, may, by Thy Holy Spirit shining upon them, and by Thy gospel
sounding in their ears, be brought back to the right way of salvation, which consists in knowing Thee the true God
and Jesus Christ whom Thou hast sent... Forms of Prayer for the Church Tracts, Vol. 2, p. 102.
53. The draught appointed to Christ was to suffer the death of the cross for the reconciliation of the world. Comment
on John 18:11
54. And surely there is nothing that ought to be more effective in spurring on pastors to devote themselves more
eagerly to their duty than if they reflect that it is to themselves that the price of the blood of Christ has been
entrusted. For it follows from this, that unless they are faithful in putting out their labour on the Church, not only are
they made accountable for lost souls, but they are guilty of sacrilege, because they have profaned the sacred blood of
the Son of God, and have made useless the redemption acquired by Him, as far as they are concerned. But it is a
hideous and monstrous crime if, by our idleness, not only the death of Christ becomes worthless, but also the fruit of
it is destroyed and perishes... Comment on Acts 20:28
55. For we ought to have a zeal to have the Church of God enlarged, and increase rather than diminish. We ought to
have a care also of our brethren, and to be sorry to see them perish: for it is no small matter to have the souls perish
which were bought by the blood of Christ. Sermons on Timothy & Titus, p. 817
56. Because God does not work effectually in all men, but only when the Spirit shines in our hearts as the inward
teacher, he adds to every one that believeth. The Gospel is indeed offered to all for their salvation, but its power is
not universally manifest...When, therefore, the Gospel invites all to partake of salvation without any difference, it is
rightly termed the doctrine of salvation. For Christ is there offered, whose proper office is to save that which had
been lost, and those who refuse to be saved by Him shall find Him their Judge. Comment on Romans 1:16
57. Faith is the beginning of godliness, from which all those for whom Christ died were estranged...[God] loved us
of His own good pleasure, as John tells us (John 3:16)...We have been reconciled to God by the death of Christ, Paul
holds, because His was an expiatory sacrifice by which the world was reconciled to God... Comment on Romans 5:
6-10
58. Paul makes grace common to all men, not because it in fact extends to all, but because it is offered to all.
Although Christ suffered for the sins of the world, and is offered by the goodness of God without distinction to all
men, yet not all receive him. Comment on Romans 5:18
59. ...the price of the blood of Christ is wasted when a weak conscience is wounded, for the most contemptible
brother has been redeemed by the blood of Christ. It is intolerable, therefore, that he should be destroyed for the
gratification of the belly. Comment on Romans 14:15
60. For one can imagine nothing more despicable than this, that while Christ did not hesitate to die so that the weak
might not perish, we, on the other hand, do not care a straw for the salvation of the men and women who have been
redeemed at such a price. This is a memorable saying, from which we learn how precious the salvation of our
brothers ought to be to us, and not only that of all, but of each individual, in view of the fact that the blood of Christ
was poured out for each one...If the soul of every weak person costs the price of the blood of Christ, anyone, who,
for the sake of a little bit of meat, is responsible for the rapid return to death of a brother redeemed by Christ, shows
17
just how little the blood of Christ means to him. Contempt like that is therefore an open insult to Christ. Comment
on 1 Corinthians 8:11
61. ...God was in Christ and then that by this intervention He was reconciling the world to Himself...Although
Christ'
s coming had its source in the overflowing love of God for us, yet, until men know that God has been
propitiated by a mediator, there cannot but be on their side a separation which prevents them from having access to
God...[Paul] says again that a commission to offer this reconciliation to us has been given to ministers of the
Gospel...He says that as He once suffered, so now every day He offers the fruit of His sufferings to us through the
Gospel which He has given to the world as a sure and certain record of His completed work of reconciliation. Thus
the duty of ministers is to apply to us the fruit of Christ'
s death. Comment on 2 Corinthians 5:19
62. ...when Christ appeared, salvation was sent to the whole world... Comment on 2 Corinthians 6:2
63. Pighius speaks...that Christ, the Redeemer of the whole world, commands the Gospel to be preached
promiscuously to all does not seem congruent with special election. But the Gospel is an embassy of peace by which
the world is reconciled to God, as Paul teaches (2 Cor. 5:18); and on the same authority it is announced that those
who hear are saved. I answer briefly that Christ was so ordained for the salvation of the whole world that He might
save those who are given to Him by the Father, that He might be their life whose head He is, and that He might
receive those into participation of His benefits whom God by His gratuitous good pleasure adopted as heirs for
Himself. Which of these things can be denied?...Even those opposed to me will concede that the universality of the
grace of Christ is not better judged than from the preaching of the Gospel. But the solution of the difficulty lies in
seeing how the doctrine of the Gospel offers salvation to all. That it is salvific for all I do not deny. But the question
is whether the Lord in His counsel here destines salvation equally for all. All are equally called to penitence and
faith; the same mediator is set forth for all to reconcile them to the Father - so much is evident. But it is equally
evident that nothing can be perceived except by faith, that Paul'
s word should be fulfilled: the Gospel is the power of
God for salvation to all that believe (Rom. 1:16). But what can it be for others but a savour of death to death? as he
elsewhere says (2 Cor. 2:16).
Further, since it is clear that out of the many whom God calls by His external voice very few believe, if I prove that
the greater part remain unbelieving because God honours with illumination none but those whom He will, then I
draw another conclusion. The mercy of God is offered equally to both kinds of men, so that those who are not
inwardly taught are rendered only inexcusable.... Concerning the Eternal Predestination of God, p. 102-3
64. It is not enough to regard Christ as having died for the salvation of the world; each man must claim the effect
and possession of this grace for himself personally. Comment on Galatians 2:20
65. God commends to us the salvation of all men without exception, even as Christ suffered for the sins of the whole
world. Comment on Galatians 5:12
66. And he contenteth not himself to say, that Christ gave himself for the world in common, for that had been but a
slender saying: but (sheweth that) every of us must apply to himself particularly, the virtue of the death and passion
of our Lord Jesus Christ. Whereas it is said that the Son of God was crucified, we must not only think that the same
was done for the redemption of the world: but also every of us must on his own behalf join himself to our Lord Jesus
Christ, and conclude, It is for me that he hath suffered...But when we once know that the thing was done for the
redemption of the whole world, pertaineth to every of us severally: it behoveth every of us to say also on his own
behalf, The Son of God hath loved me so dearly, that he hath given himself to death for me...we be very wretches if
we accept not such a benefit when it is offered to us...Lo here a warrant for our salvation, so as we ought to think
ourselves thoroughly assured of it. Sermons on Galatians, p. 106-7
67. Christ is in a general view the Redeemer of the world, yet his death and passion are of no advantage to any but
such as receive that which St Paul shows here. And so we see that when we once know the benefits brought to us by
Christ, and which he daily offers us by his gospel, we must also be joined to him by faith. Sermons on Ephesians, p.
55
68. Also we ought to have good care of those that have been redeemed with the blood of our Lord Jesus Christ. If we
see souls which have been so precious to God go to perdition, and we make nothing of it, that is to despise the blood
of our Lord Jesus Christ. Sermons on Ephesians, p. 521
69. For the wretched unbelievers and the ignorant have great need to be pleaded for with God; behold them on the
way to perdition. If we saw a beast at the point of perishing, we would have pity on it. And what shall we do when
we see souls in peril, which are so precious before God, as he has shown in that he has ransomed them with the
blood of his own Son. If we see then a poor soul going thus to perdition, ought we not to be moved with compassion
and kindness, and should we not desire God to apply the remedy? So then, St. Paul'
s meaning in this passage is not
that we should let the wretched unbelievers alone without having any care for them. We should pray generally for all
men... Sermons on Ephesians, p. 684-5
18
70. He says that this redemption was procured by the blood of Christ, for by the sacrifice of His death all the sins
of the world have been expiated. Comment on Colossians 1:14
71. For although it is true that we must not try to decide what is God'
s will by prying into His secret counsel, when
He has made it plain to us by external signs, yet that does not mean that God has not determined secretly within
Himself what He wishes to do with every single man.
But I pass from that point which is not relevant to the present context, for the apostle'
s meaning here is simply that
no nation of the earth and no rank of society is excluded from salvation, since God wills to offer the Gospel to all
without exception...For as there is one God, the Creator and Father of all, so, he declares, there is one Mediator,
through whom access to God is not given only to one nation, or to few men of a particular class, but to all, for the
benefit of the sacrifice, by which He has expiated for our sins, applies to all...The universal term '
all'must always be
referred to classes of men but never to individuals. It is as if he had said, '
Not only Jews, but also Greeks, not only
people of humble rank but also princes have been redeemed by the death of Christ.'Since therefore He intends the
benefit of His death to be common to all, those who hold a view that would exclude any from the hope of salvation
do Him an injury. Comment on 1 Timothy 2:3-5
72. ...no one unless deprived of sense and judgement can believe that salvation is ordained in the secret counsel of
God equally for all...Who does not see that the reference [1 Tim. 2:4] is to orders of men rather than individual men?
Nor indeed does the distinction lack substantial ground: what is meant is not individuals of nations but nations of
individuals. At any rate, the context makes it clear that no other will of God is intended than that which appears in
the external preaching of the Gospel. Thus Paul means that God wills the salvation of all whom He mercifully
invites by the preaching of Christ. Concerning the Eternal Predestination of God, p. 109
73. So then, seeing it is God his will that all men should be partakers of that salvation which he hath sent in the
person of his only begotten Son...yet we must mark that Saint Paul speaketh not here of every particular man, but of
all sorts, and of all people: Therefore, when he saith, that God will have all men to be saved, we must not think that
he speaketh here of Peter, or John, but his meaning is this, that whereas in times past he chose out one certain people
for himself, he meaneth now to show mercy to all the world...but when Jesus Christ came to be a common Saviour
for all in general, he offered the grace of God his father, to the end that all might receive it...Let us see now, whether
God will draw all the world to [the Gospel] or not. No, no: for then had our Lord Jesus Christ said in vain No man
can come to me, unless God my Father teach him (Jn. 6:44)...
It followeth then, that before the world was made, (as Saint Paul saith in the first to the Ephesians) God chose such
as it pleased him: and it pertaineth not to us to know, why this man, more than that man, we know not the
reason...Saint Paul speaketh not here of every particular man, (as we shewed already) but he speaketh of all
people...now God showeth himself a Saviour of all the world...Saint Paul speaketh not in this place, of the strait
counsell of God, neither that he meaneth to lead us to this everlasting election & choice which was before the
beginning of the world, but only sheweth us what God his will and pleasure is, so far forth as we may know it. Truth
it is, that God changeth not, neither hath he two wills, neither does he use any counterfeit dealing, as though he
meant one thing, but would not have it so. And yet doth the Scripture speak unto us after two sorts touching the will
of God...God doeth exhort all men generally, thereby we may judge, that it is the will of God, that all men should be
saved, as he saith also by the Prophet Ezekiel I will not the death of a sinner, but that he turn himself and live (Ezek.
18:23)...For Jesus Christ is not a Saviour of three or four, but he offereth himself to all...And is he not the Saviour of
the whole world as well? Is Jesus Christ come to be the Mediator between two or three men only? No, no: but he is
the Mediator between God and men... Sermons on Timothy and Titus, pp. 149-60
74. Repentance and faith must needs go together...God receiveth us to mercy, and daily pardoneth our faults through
his free goodness: and that we be justified because Jesus Christ hath reconciled him unto us, inasmuch as he
accepteth us for righteous though we be wretched sinners: in preaching this, it behoveth us to add, how it is upon
condition that we return unto God: as was spoken of heretofore by the prophets. Sermons on Timothy and Titus, pp.
1181-2
75. Indeed the death of Christ was life for the whole world... Comment on Hebrews 8:2
76. He suffered death in the common way of men, but He made divine atonement for the sins of the world as a
Priest. Comment on Hebrews 8:4
77. To bear the sins means to free those who have sinned from their guilt by his satisfaction. He says many meaning
all, as in Rom. 5:15. It is of course certain that not all enjoy the fruits of Christ'
s death, but this happens because
their unbelief hinders them. Comment on Hebrews 9:27
78. He brought His own blood into the heavenly sanctuary in order to atone for the sins of the world. Comment on
Hebrews 13:12
19
79. So we must beware, or souls redeemed by Christ may perish by our carelessness, for their salvation to some
degree was put into our hands by God. Comment on James 5:20
80. It was not a common or a small favour that God put off the manifestation of Christ to their time, when He had
ordained Him by His eternal counsel for the salvation of the world...a remedy for mankind...He ordained that Christ
should be the Redeemer, who would deliver the lost race of man from ruin...[but] the manifestation of Christ does
not refer to all indiscriminately, but belongs only to those whom He illumines by the Gospel. Comment on 1 Peter
1:20
81. We have the Gospel in its entirety, when we know that He who had long been promised as Redeemer came
down from heaven, put on our flesh, lived in the world, experienced death and then rose again; and secondly when
we see the purpose and fruits of all these things in the fact that He was God with us, that He gave us in Himself a
sure pledge of our adoption, that by the grace of His Spirit He has cleansed us from the stains of our carnal iniquities
and consecrated us to be temples to God, that He has raised us from the depths to heaven, that by His sacrificial
death He has made atonement for the sins of the world, that He has reconciled us to the Father, and that He has been
the source of righteousness and life for us. Whoever holds to these things has rightly grasped the Gospel. Comment
on 2 Peter 1:16
82. Christ redeemed us to have us as a people separated from all the iniquities of the world, devoted to holiness and
purity. Those who throw over the traces and plunge themselves into every kind of licence are not unjustly said to
deny Christ, by whom they were redeemed. Comment on 2 Peter 2:1
83. This is His wondrous love towards the human race, that He desires all men to be saved, and is prepared to bring
even the perishing to safety...It could be asked here, if God does not want any to perish, why do so many in fact
perish? My reply is that no mention is made here of the secret decree of God by which the wicked are doomed to
their own ruin, but only of His loving-kindness as it is made known to us in the Gospel. There God stretches out His
hand to all alike, but He only grasps those (in such a way as to lead to Himself) whom He has chosen before the
foundation of the world. Comment on 2 Peter 3:9
84. He put this in for amplification, that believers might be convinced that the expiation made by Christ extends to
all who by faith embrace the Gospel. But here the question may be asked as to how the sins of the whole world have
been expiated. I pass over the dreams of the fanatics, who make this a reason to extend salvation to all the reprobate
and even to Satan himself. Such a monstrous idea is not worth refuting. Those who want to avoid this absurdity have
said that Christ suffered sufficiently for the whole world but effectively only for the elect. This solution has
commonly prevailed in the schools. Although I allow the truth of this, I deny that it fits the passage. For John'
s
purpose was only to make this blessing common to the whole church. Therefore, under the word '
all'he does not
include the reprobate, but refers to all who would believe and those who were scattered through various regions of
the earth. For, as is meet, the grace of Christ is really made clear when it is declared to be the only salvation of the
world. Comment on 1 John 2:2
85. Georgius thinks he argues very acutely when he says: Christ is the propitiation for the sins of the whole world;
and hence those who wish to exclude the reprobate from participation in Christ must place them outside the world.
For this, the common solution does not avail, that Christ suffered sufficiently for all, but efficaciously only for the
elect. By this great absurdity, this monk has sought applause in his own fraternity, but it has no weight with me.
Wherever the faithful are dispersed throughout the world, John [1 Jn. 2:2] extends to them the expiation wrought by
Christ'
s death. But this does not alter the fact that the reprobate are mixed up with the elect in the world. It is
incontestable that Christ came for the expiation of the sins of the whole world. But the solution lies close at hand,
that whosoever believes in Him should not perish but should have eternal life (Jn. 3:15). For the present question is
not how great the power of Christ is or what efficacy it has in itself, but to whom He gives Himself to be enjoyed. If
possession lies in faith and faith emanates from the Spirit of adoption, it follows that only he is reckoned in the
number of God'
s children who will be a partaker of Christ. The evangelist John sets forth the office of Christ as
nothing else than by His death to gather the children of God into one (Jn. 11:52). Hence, we conclude that, though
reconciliation is offered to all through Him, yet the benefit is peculiar to the elect, that they may be gathered into the
society of life. However, while I say it is offered to all, I do not mean that this embassy, by which on Paul'
s
testimony (2 Cor. 5:18) God reconciles the world to Himself, reaches to all, but that it is not sealed indiscriminately
on the hearts of all to whom it comes so as to be effectual. Concerning the Eternal Predestination of God, pp. 148-9
86. He again shows the cause of Christ'
s coming and His office when he says that He was sent to be the propitiation
for sins...For propitiation strictly refers to the sacrifice of His death. Hence we see that to Christ alone belongs this
honour of expiating for the sins of the world and taking away the enmity between God and us. Comment on 1 John
4:10
20
87. Certainly, in 2 Pet. 2:1, there is reference only to Christ, and He is called Master there. Denying...Christ, he
says, of those who have been redeemed by His blood, and now enslave themselves again to the devil, frustrating (as
best they may) that incomparable boon. Comment on Jude 4
88. [Him God set forth to be a propitiation through faith in his blood for our sins, and not for ours only, but also for
the sins of the whole world...But though he died for all, all do not receive the benefit of his death, but those only to
whom the merit of his passion is communicated... (Articles III, IV of the Sixth Session of the Council of Trent)]
The third and fourth heads I do not touch... Antidote to the Council of Trent, Tracts, Vol. 3, pp. 93, 109
89. ...Christ, who is the salvation of the world,... Catechism of the Church of Geneva, Tracts, Vol. 2, p. 47
90. I John Calvin, servant of the Word of God in the church of Geneva, weakened by many illnesses...thank God
that he has not only shown mercy to me, his poor creature...and suffered me in all sins and weaknesses, but what is
more than that, he has made me a partaker of his grace to serve him through my work...I confess to live and die in
this faith which he has given me, inasmuch as I have no other hope or refuge than his predestination upon which my
entire salvation is grounded. I embrace the grace which he has offered me in our Lord Jesus Christ, and accept the
merits of his suffering and dying that through him all my sins are buried; and I humbly beg him to wash me and
cleanse me with the blood of our great Redeemer, as it was shed for all poor sinners so that I, when I appear before
his face, may bear his likeness. Calvin'
s Last Will (April 25, 1564) Letters of John Calvin,