Basic HTML Version
377
d. The ends of the earth for His possession and the world for His dominion. This was one of the
promises made unto Him: “Ask of me, and I shall give thee the heathen for thine inheritance,
and the uttermost parts of the earth for thy possession,” Ps. 2:8. That this promise was fulfilled
is quite evident from Heb. 2:6-9.
3. ITS EFFECT AS FAR AS THE SINNER IS CONCERNED.
a. The atonement not only made salvation possible for the sinner, but actually secured it.
On
this point Calvinists join issue with the Roman Catholics, the Lutherans, the Arminians, and all
those who teach a universal atonement. These hold that the atonement of Christ merely made
salvation possible, and not certain, for those for whom it was offered. But the Calvinist teaches
that the atonement meritoriously secured the application of the work of redemption to those
for whom it was intended and thus rendered their complete salvation certain.
b. It secured for those for whom it was made: (1) A proper judicial standing through
justification.
This includes the forgiveness of sin, the adoption of children, and the right to an
eternal inheritance. (2) The mystical union of believers with Christ through regeneration and
sanctification. This comprises the gradual mortification of the old man, and the gradual putting
on of the new man created in Christ Jesus. (3) Their final bliss in communion with God through
Jesus Christ, in subjective glorification, and in the enjoyment of eternal life in a new and perfect
creation. All this clearly obviates the objection so often raised against the penal substitutionary
doctrine of the atonement, namely, that it has no ethical bearings and offers no basis for the
ethical life of the redeemed. It may even be said that it is the only doctrine of the atonement
that offers a secure basis for a real ethical life, a life that is rooted in the heart through the
operation of the Holy Spirit. Justification leads right on to sanctification.
B. THE EXTENT OF THE ATONEMENT.
1. THE EXACT POINT AT ISSUE.
The question with which we are concerned at this point is not
(a) whether the satisfaction rendered by Christ was in itself sufficient for the salvation of all
men, since this is admitted by all; (b) whether the saving benefits are actually applied to every
man, for the great majority of those who teach a universal atonement do not believe that all
are actually saved; (c) whether the bona fide offer of salvation is made to all that hear the
gospel, on the condition of repentance and faith, since the Reformed Churches do not call this
in question; nor (d) whether any of the fruits of the death of Christ accrue to the benefit of the
non-elect in virtue of their close association with the people of God, since this is explicitly
taught by many Reformed scholars. On the other hand, the question does relate to the design
of the atonement. Did the Father in sending Christ, and did Christ in coming into the world, to