For Whom Did Christ Die?-- Part 1

A recently aired religious program displayed a great deceiver and the deceived. The preacher made the statement that Jesus Christ died for all people. Therefore, all their sins have been paid for, and all are free at last. By that time the large crowd of people was jumping up and down as they waved their hands in the air. Scripture reads, “But evil men and imposters will proceed from bad to worse, deceiving and being deceived” (II Tim. 3:13 NASB). “For many deceivers have gone out into the world...” (II John 7 NASB).

Arminians declare that the ransom Christ paid in His death is sufficient for all people. They claim no one would limit God’s loving interest in all people. Their idea is that all men may be potentially redeemed. However, the Lord made known that the effective object of His mission was to give His life a ransom for many. They make a difference between potential (possible as opposed to actual) and actual (existing as fact) ransom: “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Mark 10:45 NASB).

The extent of redemption has been debated for centuries. Arminians say the price of redemption includes the whole human family. Therefore, the merits of Christ’s death reconciled God to the whole human family. Christ was sent to procure (to obtain or get by effort) salvation for all people on the condition of their faith. Their interpretation means the decree of redemption preceded the decree of election. They also affirm that salvation was not purchased for any particular persons, but is possible for all. Thus, they are forced to teach that all were placed in the same salvable state.

Others say Christ died conditionally for all, but absolutely for the elect. However, this leads to gross absurdities, which are contrary to reason and common sense. For example, the adverb “conditionally” assumes there is an essential part of salvation that belongs to man. Does this mean that God has provided salvation for all, but man must receive it by faith? Is faith by man an essential part of an agreement between God and man? If being saved consists merely in believing, no regeneration is necessary. However, the depraved person is not merely diseased. He is the disease.

The following are three basic views of the cause of regeneration: (1) The synergistic theory involves the human will. Who inclines the will? (2) The power of the gospel assumes the Spirit differs from the preacher only in degree. Both work by persuasion, but the lost person has no love for the truth (John 3:19, 20). (3) The Holy Spirit works alone in regeneration (John 3:8). The natural man is passive in regeneration.

The Father’s election, the Son’s redemption, and the Holy Spirit’s regeneration are of equal extent. Since the Persons in the Godhead are one in essence, purpose, and work, one is forced to conclude that election, redemption, and regeneration are of the same extent. If redemption were universal, all things mentioned would be of equal extent.

Apart from theology, no subject is as important as soteriology. Salvation by the sovereign God of a depraved person must be viewed from the following order: (1) Election by the Father is the moving cause (Eph. 1:4; I Pet. 1:1; John 17:1-24). (2) Redemption by the Son of God is the procuring cause (Heb. 10:1-14; I Pet. 1:18, 19; Rom. 3:24-26). (3) Regeneration by the Holy Spirit is the enlivening cause (John 3:6-8). (4) Conversion by the power of the gospel is the enlightening cause (Rom. 1:16, 17; II Thess. 2:13-15). (5) Progressive sanctification by the word of truth is the sustaining cause (John 17:17). (6) Glorification is the resurrecting cause (I Cor. 15:20-58). (7) The eternal kingdom is the finalizing cause of God’s great salvation (deliverance). The glorified assembly will be given the keys to the kingdom (Matt. 16:19).

Some facts must be considered concerning the subject of the so-called “free offer” of the gospel: (1) God does not give saving grace to reprobates (II Cor. 2:14-17; John 3:16-21; 10:26). (2) All men do not come to the knowledge of the truth (John 6:44, 45). (3) God did not purpose to save all men without exception. To say God willed to save all men if they will is like saying, not as God wills, but as they will. (4) Christ died for the sheep, His people, many, etc. (John 10:15; Matt. 1:21; 20:28). (5) Christ should be preached indiscriminately (Mark 16:15). (6) The concept of the free offer of the gospel is linked to universal redemption. (7) Preaching is the proclamation of the Incarnate Word from the inspired written word. Therefore, preaching is the link to God’s timeless purpose expressed in the Person and Work of Jesus Christ in time.

Jesus Christ as the Servant of God condescended to become the Son of Man: “For even the Son of Man did not come to be served, but to serve, and to give His life a ransom for many” (Mark 10:45 NASB). The term “Son of Man” denotes humility combined with dignity. Man was the offender. Therefore, man must suffer the penalty. In order for the eternal Son of God to be the Mediator between God and man, He had to become the God-Man. As the God-Man, Christ mediates between God and man. The Mediator could not be God absolutely considered. Jesus Christ is more than man, but He is not less than God. He is God manifested in flesh. Christ has finished His work of redemption in the flesh. His impeccable human nature is now glorified, but His glorified human nature does not hinder His intercessory work at the Father’s right hand on behalf of the elect of God (John 17).

Christ Jesus “gave His life” for the chosen ones. Sinners have no lives to give because they are spiritually dead. All have fallen in Adam, and all without exception have sinned and come short of God’s glory. Therefore, they have forfeited their lives to Divine justice. The right to spiritual life has been lost because of sin.

The only hope for eternal life is by Christ’s giving Himself a ransom (lutron, meaning freed by paying a ransom, price of release, or means of redeeming). This ransom is of such nature that when Christ died, the persons for whom He died were freed and accepted by God the Father. Two payments can never be made for sin—one by God and one by the sinner. Therefore, all for whom Christ died can never be required to pay for their sins. Double jeopardy is out of the question when it comes to the redemption of the elect.

What is the difference between the last three Greek words “lutron anti pollon [a ransom for many]” in Mark 10:45 and the three words “antilutron huper panton [a ransom for all]” in I Timothy 2:6? In Mark 10:45, “many” does not refer to “all” but “many.” In I Timothy 2:6, “all” means “all without distinction.” The force of the argument depends on the sense of the context. For example, in I Timothy 2:4, “all” is used in a limited sense. The purpose of God our Savior is to save all men without distinction of rank or nationality: “For consider your calling, brethren, that there were not many wise according to the flesh, not many mighty, not many noble; but God has chosen the foolish things of the world to shame the wise, and God has chosen the weak things of the world to shame the things which are strong, and the base things of the world and the despised, God has chosen, the things that are not, that He might nullify the things that are, that no man should boast before God. But, by His doing, you are in Christ Jesus who became to us wisdom from God, and righteousness and sanctification, and redemption, that, just as it is written, LET HIM WHO BOASTS, BOAST IN THE LORD” (I Cor. 1:26-31 NASB).

Every person limits Christ’s redemptive work at Calvary, regardless of his view of soteriology. Some limit the value and others the extent. Informed Christians never limit the value because they are dealing with an infallible efficacy. They believe God has the capacity to produce His desired result. Christ came not to offer salvation to all, but to make salvation sure to those the Father gave Him in the covenant of grace. Therefore, Christ came to save a people already His by covenant relationship. Scripture proves that God the Father did not give all men without exception to Jesus Christ (John 17). On the other hand, those who believe Christ died for all men limit redemption’s value.

Limited redemption forces one to use finite terms to define what is in reality infinite. Since redemption possesses an infallible efficacy, to offer it and have it rejected devalues Christ’s redemptive work. Could Christ be satisfied if He had not done all He came to do? Is redemption so ineffectual that many for whom Christ died are doomed? A sinner’s faith does not give Divine efficacy to Christ’s redemption. However, Christ’s redemption assures the gift of faith in regeneration. Scripture does not give anyone the authority to tell a sinner, “Christ died for you.”