Saturday, 9 August 2025

The Specific Character of the Christian’s Sin

By Lewis Sperry Chafer

[This article, written by the seventh editor of Bibliotheca Sacra, was published in October 1935. Lewis Sperry Chafer was the founder and first president of Dallas Theological Seminary and was editor of Bibliotheca Sacra from 1940 to 1952. This article is reproduced here without editing in recognition of Bibliotheca Sacra’s sesquicentennial anniversary.]

No division of the Biblical Doctrine of Sin is more extensive or vitally important than that which contemplates the Christian’s sin; yet, it will be observed, Systematic Theology, as set forth in its written standard works and as taught in seminaries generally, does not recognize this feature of the doctrine. The loss to the theological student is beyond calculation, for when graduated and ordained to the ministry of God’s Word he is at once constituted a doctor of souls and the majority of those to whom he ministers will be Christians who are suffering from some spiritual injury which sin has inflicted upon them. Indeed, what Christian, waging, as all Christians do, a simultaneous battle on three fronts—the world, the flesh, and the devil—is not often, if not almost constantly, in a state of spiritual injury? The soul doctor himself does not escape this conflict and sad indeed is his plight if he is so ignorant of the essential truths regarding the Christian’s sin and its divinely provided cure that he cannot diagnose even his own case or apply the healing to his own stricken heart! Though the pastor is a doctor of souls, his first responsibility to others is so to teach the members of his flock with regard to the whole subject of sin as related to the Christian that they may themselves be able to diagnose their own troubles and apply intelligently to their own hearts the divine cure. The Bible proposes no intermeddling human priest or Romish confessional for the child of God. It does propose an instructed pastor and teacher and a worthy ministry on his part in that field of truth which concerns the spiritual progress, power, prayer, and potency of those of God’s redeemed ones who are committed to his spiritual care. The blight of sin upon Christian experience and service is tragic indeed; but how much more so when pastor and people alike are ignorant as to the most elementary features of the well-defined and divinely revealed steps to be taken in its cure by the Christians who are injured by sin.

1. The Christian’s Sin.

Because of its unlikeness to God, sin is always equally sinful and condemnable whether it be committed by the saved or the unsaved; nor is there aught provided in either case for its cure other than the efficacy of the all-sufficient blood of Christ. Unregenerate men “have redemption” through the blood of Christ; that is, the blood has been shed and its saving, transforming application awaits faith’s appropriation. Over against this it is written of the Christian that “if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin” (1 John 1:7). Most significant indeed is the use here of the present tense. It is while the Christian is walking in the light that he has both fellowship (fellowship which is with the Father and His Son, cf. vs. 3), and perpetual cleansing by the blood of Christ. The cleansing, it is evident, is dependent upon the fellowship rather than upon the holy walk, being wrought by the blood itself as the actual objective cause, once for all, of our purification. It must be observed, however, that while sin is always exceedingly sinful and its cure is by the blood of Christ alone, the divine reckoning and consequent method of remedial dealing with the Christian’s sin, because of his background relationship to God, is far removed from the divine reckoning and remedial dealing with the sin of unregenerate persons who sustain no such relationship to God.

The divine forgiveness of sin for unregenerate men is available only as it is included in the sum-total of all that enters into their salvation. As has been pointed out before, at least thirty-three divine undertakings are wrought simultaneously and instantaneously at the moment the individual is saved and this marvelous achievement represents the measureless difference between those who are saved and those who are not saved. Deeply in error, indeed, and dishonoring to God are those current definitions which represent the Christian to be different merely in his ideals, his manner or life, or his outward relationships; when, in reality, he is a new creation in Christ Jesus. His new headship-standing being in Christ, every change which is needed has been wrought to conform him to his new positions and possessions. Forgiveness, then, in its positional aspect (Col 2:13), is final and complete, and of the Christian thus forgiven it may be said, “There is therefore now no condemnation to them which are in Christ Jesus” (Rom 8:1); however, this is but a part of all that God accomplished in his salvation. Unregenerate men are not encouraged to seek the forgiveness of sin alone, or any other individual feature of saving grace. If they secure forgiveness it must come to them as a part of, and included in, the whole divine undertaking. Forgiveness of sin and salvation are not synonymous terms. On the other hand, when sin has entered into the life of a Christian it becomes the sin question alone which is involved. The remaining features of his salvation are unchanged. Thus, the terms of cure which are divinely imposed respectively upon these two groups must be different, as indeed they are.

The difference between the divine method of dealing with the sins of regenerate men as in contrast to the divine method of dealing with the sins of unsaved members of the human family is a major distinction in doctrine which if confused cannot result in anything short of spiritual tragedy for all concerned. The preaching of the Arminian notion that, having sinned, the Christian must be saved again, has wrought untold injury to uncounted millions; but even a greater disaster has been wrought by the careless and misguided preaching to unregenerate people of repentance as a divine requirement separate from believing, confession of sin as an essential to salvation, and reformation of the daily life as the ground upon which a right relation to God may be secured.

The Scriptures distinguish with great clarity the divine method of dealing with the sins of these two classes. In 1 John 2:2 we read “And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.” No consideration can be given here to the interpretation of this passage which is offered by the advocates of a limited redemption theory. Without question, the passage sets up a vital contrast between “our sins,” which could not refer to those of the mass of unregenerate human beings, and “the sins of the whole world,” which classification as certainly includes more than the sins of the regenerate portion of humanity, unless language is strained beyond measure in the interests of a theory. This passage is a great revelation to unregenerate men. Because of Christ’s death, God is now propitious toward them. But who can measure the comfort to the crushed and bleeding heart of a Christian when it is discovered to that heart that already the very sin so much deplored has been borne by Christ, and that, on the most righteous basis, the Father is now propitious toward the suffering saint—a propitiation so real and true that the Father’s arms are outstretched to welcome the returning Christian who, like the Prodigal, makes unreserved confession of his sin? It will be remembered that, according to the infinite accuracy of the Scriptures, the Prodigal is kissed by the father even before any confession is made. Thus it is disclosed that the Father is propitious toward His sinning child even before that child can be supposed to have merited anything, either by repentance, restitution, or confession. How persistent is the thought that God’s heart must be softened by our tears! And, yet, how marvelous is the assurance that He is already the propitiation for our sins!

Again, the first five chapters of the letter to the Romans present the fact of the unregenerate world’s position before God and set forth the ground of the gospel of God’s saving grace; but Chapters six to eight are addressed to regenerate men and have to do with the problem of a holy walk and the divine provisions thereunto. The sin problem as it concerns the believer is not in view in the first five chapters of Romans, nor is any phase of salvation as it concerns unbelievers to be found in Romans, Chapters six to eight. Similarly, the hortatory portions of all the Epistles are addressed to those who are saved. They could not be addressed to unsaved men since the issue between God and them is not one of an improved manner of life; it is rather the reception of the gift of eternal life, which gift is conditioned not upon any manner of works or human merit but upon saving faith in Christ alone.

In like manner, the deeper meaning of 1 John 3:4–10 will be understood only when a distinction between the sins of regenerate men and unregenerate men is kept in mind. Possibly no other passage of Scripture contributes more to the present theme than this. It is certain that few portions of Scripture have been subject to more varied interpretations. The passage sets up a distinction between sin with its source in Satan, and righteousness (in conduct—not conduct which generates righteousness as a ground of standing before God, but conduct which is prompted to deeds of rectitude because of the perfect standing in the divine righteousness imputed to all who believe) with its source in God. Though allusion has been made before in this general discussion to this passage, a more extended consideration of it is essential at this point.

Probably the key phrase in this context is, “sin is the transgression of the law” (vs. 4) where the force of is amounts to is equivalent to. In the foregoing articles of this series, evidence has been adduced to demonstrate that sin began with Satan in heaven; he thus becoming the father or originator of it, and that sin is, in its essential character, a lawless departure from the purpose and will of God. The passage under present consideration is in accord with the most distinctive characteristic of sin, namely, lawlessness. The Apostle includes here all sin, not some sin. If the interpretation were permitted that some sins only were in view, there would be provided a supposed explanation of the strong statements which follow in the context. Roman Catholic theology distinguishes here between mortal and venial sins. Augustine, Luther, and Bede, in harmony with the tenor of the Epistle, sought to restrict this form of sin to sin against brotherly love. Others have restricted it to deadly sin. However, the passage is clear in its declaration. It most evidently refers to all sin and not merely to bad sins as in contradistinction to good sins, and the passage as certainly asserts that the essential character of sin (as the Greek ἁμαρτία implies) is lawlessness—lawlessness, indeed, which is foreign to the Christian’s redemption, new birth by the Spirit, and present position in Christ. In verse 5, “And ye know that he was manifested to take away our sins; and in him is no sin,” the Apostle refers parenthetically to the ground of all saving grace. The unqualified declaration of verse 6, “Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him,” need not be softened by any modifications whatever. When abiding in Him, lawless sinning is excluded. Over against this, the lawless sinner neither seeth Christ nor knoweth Christ. Some have introduced here the notion that the Christian’s vision and understanding is dulled by the practice of sin, which truth could not be denied by any believer who knows from personal experience the effect of sin upon his own heart. To be observed, however, is the fact that the contrast in this passage is not between spiritual and unspiritual Christians, but is between the children of God and the children of Satan. The statement of verse 7, addressed to the “little children” of God, is exceedingly forceful and vital. We read: “Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous.” It declares that the only one who practices righteousness is by his new birth a partaker of the imputed righteousness of God. He not only does righteousness, but is righteous according to his eternal standing in Christ. Similarly, (vs. 8) he that practiceth lawlessness is of the devil.

At this point it may clarify that which follows in this context if citation first be made of the culminative statement in verse 10 : “In this [the freedom to practice sin lawlessly] the children of God are manifest, and the children of the devil.” Verse 9 reads as follows: “Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.” Whatever specific qualities are in view under the phrase “doth not commit sin” (Lit. doeth no sin), are predicated of all who are “born of God.” No portion of this context has been more distorted by torturing exposition than verse 9, yet the truth here disclosed is only the logical conclusion of that which has gone before concerning lawless sinning. There is no basis in this passage for the doctrine of sinless perfection. It will be remembered that the Apostle has warned against all such conclusions (1:8, 10). Nor does the Bible teach here, or elsewhere, that Christians do not sin. It does teach, however, that the Christian retains his Adamic, carnal nature until the day of his death, and, apart from the enabling power of the Spirit, there will be sin in the Christian’s life. There is a very important difference to be observed between the two phrases not able to sin and able not to sin. The latter alone is within the divine provisions. The Bible also teaches that the Christian, being indwelt by the Holy Spirit, is possessed with a new standard as to what is good or bad. His conduct either grieves, or does not grieve, the Holy Spirit. There is limitless suffering of heart in the path of the child of God who sins lawlessly. The Scriptures abound with illustrations of this suffering in the lives of saints whose history it records. David likened this heart suffering at the time of his lawless sinning to the waxing old of his bones through his roaring all day long, asserting that the heavy hand of God was upon him and that his moisture was turned into the drought of summer (Ps 32:3, 4). Paul, because of his failure to reach his spiritual ideals, testified that he was a “wretched man.” It is to be concluded, then, that the true child of God cannot sin lawlessly without great suffering and that suffering is due to the presence of the divine seed or nature in him. This reaction of the divine nature against sin in the Christian, which could never be experienced by unregenerate men who have not the Spirit (Jude 19), constitutes a ground for distinction between those who are the children of God and those who are not. There are manifold other disclosures found in the Word of God which serve to emphasize the specific character of the Christian’s sin. Some of these will yet appear in that which follows.

2. The Nature of the Conflict.

It is generally and properly taught that the Christian’s conflict is three-fold, namely, (a) against the world, (b) against the flesh, and (c) against the devil. By this it is asserted that the Christian’s solicitation to evil will arise from any or all of these three sources. It is of supreme importance, then, that the child of God be intelligently aware of the scope and power of each of these mighty influences. Only the most restricted treatment of these forces can be undertaken here.

a. The World. Of the three Greek words which in the Authorized Version are translated by the English word world, but one—χόσμος—presents the thought of a sphere of conflict, and though this word occurs upwards of two hundred times in the New Testament, only a limited portion of these occurrences are related to the sphere of conflict. The scope of the meaning of this word may be seen by comparing its use in John 3:16, where the Father is said to love the world, with 1 John 2:15, where it is stated that to love the world is to be unlike God (cf. James 4:4). The context alone must guide as to when χόσμος refers to order and arrangement and when it refers to a world system—orderly indeed, but not of God, being under the authority of “the god of this world.” By the evident permission and authority of Jehovah (Rom 13:1), the word χόσμος, when referring to a sphere of conflict, might be translated the satanic system and for the following reasons:

  1. Satan is its governing head (John 12:31; 14:30; 16:11; 2 Cor 4:4; Eph 6:12. Cf. Luke 4:5–17; Eph 2:2; 1 John 4:4; 5:19).
  2. Satan’s system, or order, is wholly evil in its character (John 14:30; James 1:27; 4:4; 1 John 4:3; 5:4. Cf. Rom 12:2; Gal 1:4; Col 1:13).
  3. Satan is permitted the exercise of great power in the satanic system (Job 1:9–12; Isa 14:12–17; Luke 13:16; 22:31, 32; Acts 10:38; 2 Cor 12:7).
  4. Satan’s works are defined (John 18:36; 1 John 2:16).
  5. Earthly goods are of the satanic system, and these the Christian may use, but must not abuse (1 Cor 7:29–31; 1 John 3:17. Cf. Mark 4:19).
  6. The satanic system is opposed to Christ and its members will hate Christ and His witnesses (John 15:18, 19; 17:14–16; 1 John 3:13; 4:5).
  7. The satanic system is limited (1 John 2:17; 3:1; 4:4. Cf. 1 Cor 2:14, 15; 2 Pet 3:10).

The world system is based upon greed and is defended by armament. It offers its entertainment, culture, and attraction with surpassing allurement to the children of God. It is indeed true that the believer is in the world, but not of it. Taken out of the world system by the New-Creation relationship, they are no longer any more a part of the world than is Christ; but Christ has sent them into the world even as the Father sent Him into the world, not to be conformed to it, but to be witnesses in it (John 17:18).

One, and only one, plan is provided for a victory over the world. It is stated in 1 John 5:4, “And this is the victory that overcometh the world, even our faith.” Reference here is not to a present vacillating faith; the past tense is used looking back to that faith which identified the believer with Christ. Thus the Apostle goes on to say, “Who is he that overcometh the world, but he that believeth that Jesus is the Son of God?” Though there is a need that it shall be claimed as a present experience, the victory is Christ, and all in Christ are already equipped to be more than conquerors.

b. The Flesh. Under this division of our theme, the σάρξ, as the fallen nature, is again in view. In this connection, attention is called to the three-fold division of the human family as disclosed by the Spirit through the Apostle Paul. While the distinctions between these classes are far-reaching, involving almost every phase of human life and experience, the central passage (1 Cor 2:9 to 3:4) distinguishes these groups on the basis of their attitude toward the written Word of God. The ψυχικός, or unregenerate man, cannot receive the things of God, they are foolishness unto him (2:14); the πνευματικός, or spiritual man, discerns all things (2:15); while the σαρκικός man, though a “babe in Christ” and addressed as a brother in the Lord, is, because of carnality, able to receive only the milk of the Word. As has been seen, there is a wide difference between unregenerate men and regenerate men; but the present point of discussion is of the difference which exists between the carnal Christian and the spiritual Christian. Too much emphasis could not be given to the fact that they are both perfectly saved and safe for all eternity, being in Christ Jesus. The issue is one of daily life, which issue is never related to salvation by grace, but does look on to the judgment seat of Christ where and when the children of God must appear and their works be judged. There is divine acknowledgment and reward promised at that judgment seat, quite apart from the issues of saving grace, to all who have been well-pleasing to the One who sits upon that throne.

The word σάρξ, translated flesh, is frequently used to indicate the human body (cf. 1 John 4:2), and thus becomes, to a limited extent, a synonym for σῶμα; but in the majority of instances the word flesh is a reference to the fallen, degenerate nature which is the only possession of unregenerate men and which regenerate persons continue to possess along with the divine nature throughout their earthly life. The New Testament presents the Christian as in a conflict between the flesh and the Spirit, which conflict is still experienced by those who reach the most advanced spiritual state. No experience in true spirituality could ever surpass that described in Galatians 5:16–24; yet that experience is there declared to be due to a domination which the Spirit of God exercises over the flesh, and not to any supposed eradication of the flesh.

That the flesh is incurably and hopelessly bad, and only bad, is the testimony of the Scriptures. Of the flesh the Apostle declares, “that in me (that is, in my flesh) dwelleth no good thing” (Rom 7:18); and again “the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other” (Gal 5:17). Then follows in the context of Galatians 5:16–24 a list of the “works of the flesh,” which works are only evil. But over against this is the “fruit of the Spirit” tabulated under nine divine graces, indivisible as to the total they form, which appear in the believer’s life only as they are wrought by the Spirit who indwells him.

Two extended passages bear upon the conflict which continues in every believer between the flesh and the Spirit, and therein is presented the only way of deliverance. In the first of these passages (Rom 7:15 to 8:4), the Apostle testifies, first, of his own complete failure and, second, of his victory. The failure is complete in spite of the fact that he has made his greatest possible effort to succeed. In Romans 7:15–25 the conflict is between the regenerate man (hypothetically contemplated as acting independently, or apart from the indwelling Spirit) and his flesh. It is not between the Holy Spirit and the flesh. Probably there is no more subtle delusion common among believers than the supposition that the saved man, if he tries hard enough, can, on the basis of the fact that he is regenerate, overcome the flesh. The result of this struggle on the part of the Apostle was defeat to the extent that he became a “wretched man”; but, out of this experience, he learned a most vital and important lesson, namely, that there are two mighty tendencies always in the child of God, one aspiring to that which is good, and the other demanding that which is evil. This is the meaning of the new conflict between “I,” the old nature, and “I,” the new nature, as recorded in Romans 7:15–25, and there could be no more conclusive verdict rendered at the end of this impotent effort than the Apostle sets forth in verse 25 : “So then with the mind I myself serve the law of God; but with the flesh [I serve] the law of sin.”

The Apostle’s testimony is not closed thus. He goes on to report the discovery of a new principle of procedure, and a new and sufficient power available. The “Spirit of life in Christ Jesus,” quite apart from his own regenerate self which had so ignominiously failed, makes him free from the law or power of sin and death (8:2). He testifies further that “the righteousness of the law,”—meaning here vastly more than any written code, including, as it does, all the will of God as to every detail in every moment of the believer’s life—is fulfilled in him, but never fulfilled by him. This marvelous experience, the Apostle goes on to state, is granted to those only “who walk not after the flesh, but after the Spirit” (8:4). Thus the Apostle prepares for the truth set forth in the second major passage (Gal 5:16–24) where the conflict is not between the regenerate man and his flesh with its inevitable defeat, but between the indwelling Holy Spirit and the flesh. We read: “This I say then, Walk in [or by dependence on] the Spirit, and ye shall not fulfill the lust of the flesh” (5:16). No greater promise of victory over the flesh could be extended to the child of God than this. Not, indeed, by self-crucifixion of the flesh, nor by a supposed second work of grace by which the flesh is eradicated, but by the immediate and unceasing, overcoming power of the Spirit. The believer must learn the life of faith in which he depends upon the provided power of God. Apart from this faith there is only defeat; but with this faith there is blessed deliverance from the flesh and its lusts or desires.

c. The Devil. Closely related, indeed, are the Christian’s three enemies—the world, the flesh, and the devil. Especially related are the world, or the satanic system, and Satan who is the “god” and “prince” of that system. However, the world and the flesh are impersonal influences, while Satan, the wisest of all created beings, is personal. He it is who exercises μεθοδεία—circumvention of deceits, wiles, or artifices—against the children of God. There is no conflict between unregenerate men and Satan; they are energized by him (Eph 2:2). On the other hand, the Christian is in the center of the most terrible, supernatural warfare. It is described in Ephesians as a wrestling. The word implies the closest life and death struggle, hand to hand and foot to foot of a tug of war. Nor is the uttermost device and power of Satan inspired by any enmity against regenerate men as such. His enmity is against God as it has been since his fall in the unknown ages past, and against the believer only on the ground that he has partaken of the divine nature. The “fiery darts” of the wicked one are aimed at God alone. To possess the priceless indwelling presence of the divine nature is to become so identified with God that His enemy becomes ours.

Solemn, indeed, is the divine revelation that the wisest of all created beings, and the most powerful, is ceasing not to study the strategy by which he may snare the child of God, and, were it in his power, to bring that one to destruction. How unconcerned, unconscious, and ignorant Christians are! How ungrateful they are, because of their limited understanding, for the divine deliverance wrought in their behalf every hour of every day! Yet, how much of defeat, especially in the spiritual realm, is suffered by all who are saved because of their failure to war their warfare in “the power of his might,” who alone can give victory, and to “put on the whole armour of God”! No more vital injunction was ever addressed to the Christian than that he must “be strong in the Lord, and in the power of his might.” He must put on the whole armor of God that he may be able to stand against the wiles of the devil (Eph 6:10, 11—on the meaning of wiles cf. Eph 4:14). Faith, it has been seen, is the only way of victory over the world and the flesh; but it is equally certain and according to the Word of God that faith is the only way of victory over the power of Satan. How assuring is the word, “Greater is he that is in you than he that is in the world” (1 John 4:4)! Even Michael the Archangel, when contending with Satan did not in his own strength bring a “railing accusation” against him, but said, “The Lord rebuke thee” (Jude 9). True, James states, “Resist the devil, and he will flee from you”; but that is a word of admonition to those who have first submitted themselves unto God (James 4:7). Likewise, Peter declares in reference to Satan, “Whom resist stedfast in the faith” (1 Pet 5:8, 9. Cf. 2 Cor 10:3–5; Phil 2:13; 4:13; John 15:5).

Quite apart from human opinion or experience which is of a contrary nature, it must be concluded that, in his three-fold conflict, there is nothing but defeat and failure in the path of the Christian should he not pursue the way of faith or dependence upon the Spirit of God. The child of God must “fight the good fight of faith.” His responsibility is not to war with his enemies in his own strength, but rather to maintain the ever-triumphant attitude of faith.

3. The Three-fold Provision.

In recognition of the believer’s conflict while in the world, God has, in marvelous grace, provided a three-fold prevention against the Christian’s sin. If the Christian sins, it will be in spite of these provisions. These great requisites are a revelation found in the Old Testament as well as in the New Testament.

a. The Word of God.

The Psalmist states, “Thy word have I hid in mine heart, that I might not sin against thee” (Ps 119:11), and in 2 Timothy 3:16, 17 it is declared, “All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works.” It is as His Word abides in us that we are in the place of spiritual achievement (John 15:7). There is little hope for victory in daily life on the part of those believers who, being ignorant of the Word of God, do not know the nature of their conflict or the deliverance God has provided. Over against this, there is no estimating the sanctifying power of the Word of God. Our Savior prayed, “Sanctify them through thy truth: thy word is truth” (John 17:17).

b. The Interceding Christ.

Again, the Psalmist records, “The Lord is my shepherd, I shall not want” (Ps 23:1), and the New Testament revelation of the interceding Christ is also broad enough to include His shepherd care. Little did Peter know of the testing that was before him or of his own pitiful weakness, but Christ had anticipated it all. He could say in assurance to Peter, “I have prayed for thee” (Luke 22:32), as in fact, He prays for all whom He has saved. It is probable that His High Priestly prayer recorded in John, Chapter 17, is but the beginning of His prayer for “those whom thou hast given me,” which prayer is now continued without ceasing by Him in heaven. On the ground of this unceasing intercession, the believer is assured of his security forever. In Romans 8:34 it is written that there is none to condemn since, among other efficacious forces, Christ “maketh intercession for us.” In like manner, the writer to the Hebrews discloses the truth that Christ as Priest, in contrast to the death-doomed priests of the old order, will never again be subject to death. He therefore has an unchangeable or unending priesthood; and, because He abideth forever as a sufficient priest, He is able to save eternally (or as long as He remains a priest) those who come unto God by Him, since He ever lives to make intercession for them (Heb 7:23–25). This guarantee of abiding endurance, based, as it is, upon the absolute efficacy of the interceding Christ, is final and complete. But, as has been seen, the intercession of Christ is ever a preventative against failure as well as a security for the children of God.

c. The Indwelling Spirit.

The saints of the old order were reminded that it is “Not by might, nor by power, but by my spirit, saith the Lord of hosts” (Zech 4:6). So, as has been indicated before, every defence and protection as well as every victory for the Christian is dependent upon the power of the indwelling Spirit.

4. The Two Spheres of Effect of the Christian’s Sin.

As to its effect, the Christian’s sin reaches into two spheres, namely, (a) the effect upon himself, and (b) the effect upon God.

There could be no question as to the relative importance of these two results of the Christian’s sin. That which is so evidently of least import will be considered first.

a. The Effect of the Christian’s Sin upon Himself.

Because of his new birth by the Spirit, his new positions and possessions, and his heaven-high responsibility in daily life and service, the Christian is a supernatural person. Normally he should experience unceasing miracles in every department of his life: his victory over the world, the flesh, and the devil; his empowerment unto God-honoring character and service—which is nothing short of the showing forth of the virtues of Him who called him from darkness into His marvelous light and the realization of the Apostle’s ideal expressed in the phrase, “for to me to live is Christ”—; his knowledge of God’s Word; and his prevailing power in prayer. All of these realities, and very much more, are not only supernatural, but are wrought in and through the child of God by the energizing power of the indwelling Spirit. God is reasonable in calling upon every regenerate person for this holy, heavenly manner of life on the ground of the fact that the sufficient resource—the indwelling Spirit—is given to all who are saved. Of surpassing importance, however, is the added revelation which directs the Christian in the divinely arranged plan whereby he may, with unabated power, experience these supernatural realities.

Sin in the Christian’s life causes the grieving of the indwelling Spirit, and, when He is grieved, He turns from His normal ministry through the Christian to a ministry of pleading with the Christian. When the Christian sins, the manifestation of those things in his life which are supernaturally wrought of God either become greatly lessened or cease altogether until the required adjustment is made and he is again restored to right relations with God.

The effect then of the Christian’s sin upon himself is the loss of all supernatural realities in the sphere of his daily life and experience. He ceases to manifest the divine virtues, he no longer knows the surpassing blessedness of fellowship with the Father and His Son, his witness for Christ becomes ineffective, and the measureless ministry of prayer is paralyzed. It is tragic indeed that any regenerate person should enter into the realm of darkness for one hour; but even more tragic when multitudes abide in this darkness (cf. 1 John 1:6) because of their ignorance of the divinely provided and revealed way of escape and cure!

b. The Effect of the Christian’s Sin upon God.

This, the last division of the theme being considered in this article, reaches out in its scope to infinity. It is far beyond the range of the finite mind to comprehend what sin means to God; and, as has been stated, sin is as sinful when committed by the saved as it is when committed by the unsaved. God could never deal with any aspect of sin upon a basis of mere generosity, big-heartedness, or mercy. Could this have been possible, there would have been no need for Christ to die that death by which He bore in our room and stead the unavoidable penalty which a holy God must impose on every creature that departs from conformity to His holiness. The gospel message to the unsaved is not one which implies that God will be good and gracious if only they persuade Him to be thus. God has been good and He is gracious to the extent that He has provided in Christ all a sinner will ever need, and this is available upon no condition other than that the sinner believe. Likewise, the child of God is not now a favorite with God and free to indulge in sin without thought of divine holiness being thereby outraged. In itself, the least sin committed by the Christian, because of its unlikeness to the character of God, would have power to hurl that one from the presence of God forever and to dissolve every relationship that grace has formed. And, indeed, the Christian’s sin would thus work the Christian’s eternal ruin were it not for the efficacious blood of Christ which is at once both the ground of salvation and of security—salvation through the application of that blood when the sinner believes, and security through the present advocacy of Christ in heaven.

The Consummating Scripture On Security

By Lewis Sperry Chafer

[This article, first published in 1950, is presented with minimal editing to commemorate Bibliotheca Sacra’s 175th anniversary. Lewis Sperry Chafer served as Dallas Theological Seminary’s president 1924–1952 and as editor of Bibliotheca Sacra 1940–1952.]

As the Letter to the Romans is designed to give the plan and scope of salvation by and through the grace of God which is made possible through the death of Christ, it is to be expected that that Letter will present the essential truth that the one who is saved is safe for all eternity. This Epistle is divided into three parts: (1) salvation, chapters 1–8; (2) dispensation, chapters 9–11; and (3) exhortation, chapters 12–16. The first section, on salvation, may be divided into three parts. Having declared the lost estate of man in its peculiar form in the present age, the Apostle sets forth: (1) salvation for the unregenerate person which is consummated in justification (3:21); (2) salvation for the believer from the power of sin, or unto sanctification (6:1–8:17); and (3) security for those who are saved (8:1–39). From this outline, it will be seen that the portion 8:1–17 serves a double purpose, as it appears in two of these divisions. The present thesis is concerned with the security portion (8:1–39), which is built on the entire salvation revelation and consummates it with an argument for security which is both clear and conclusive. This argument closes with the Apostle’s confession of his own belief respecting the safety of those who are saved. In this respect, as in many others, Arminianism cannot claim to be Pauline. The student will recognize that, after having set forth the essential character of salvation in its two major aspects, the Apostle must answer the pertinent question whether such a salvation, which is unrelated to human merit, will endure.

This great chapter—second in significance only to John 17—opens with an all but incredible proclamation which serves as a primary statement, the truth of which is proved by seven major arguments and these occupy the text of the chapter. This amazing, unqualified, divine assertion which it has pleased God to record and to fortify with infallible proofs is as follows: “There is therefore now no condemnation to them which are in Christ Jesus.” The added words, “who walk not after the flesh, but after the Spirit,” found in the A.V., are not, as recognized by all devout scholars (see R.V.), a part of this text in its original form, but have been added, perhaps by those who could not suffer to stand a statement so clear and assuring. This intended element of human worthiness is not only foreign to the original text, but is a contradiction of all the truth previously set forth in this Epistle and of that which follows. In like manner, this intrusion tends to disrupt every revelation respecting salvation by grace which is found in the New Testament. This added phrase—“who walk not after the flesh, but after the Spirit”—does belong properly in verse 4 where the believer’s responsibility is in view.

When challenged with the unqualified statement, “There is therefore now no condemnation to them which are in Christ Jesus,” the reader is faced with the question whether this is literally and irrevocably true. If it is true, it guarantees a state of blessedness as expanded as heaven itself and as extended as the eternity it includes. What greater ground of peace could be presented than that a fallen being, cursed with sin and its ruin, should enter a sphere of relationship with God wherein there is no condemnation now, or in eternity to come? If the answer be made that the promise is for the present and not the future, it will be seen that the Apostle, when arguing in the following context concerning this wonderful primary statement, treats it in every instance as of eternal duration; that is, by his own interpretation it reaches on forever.

Though some restatement be involved, attention must be called to the truth that this blessedness is not made, in this declaration, to depend upon human worthiness, but upon the fact that the one thus blessed is in Christ Jesus. It will be recalled that on the righteous ground provided by Christ in the sweet savor aspect of His death, and on the ground of the fact that the believer is translated into the new Headship wherein he partakes of all that Christ is—even the righteousness of God—there remains no longer any vestige of the legal, merit, system which would cast its shadow of doubt over the perfection of God’s manifestation of His sovereign grace. Acceptance with God is sealed forever, and on a basis which is righteous in every respect to the end that God Himself is declared to be just, and not merely merciful, when He justifies eternally the ungodly who do no more than to “believe in Jesus” (Rom. 3:26; 4:5). It becomes, therefore, an uncomplicated accomplishment on the part of God. Arminians are wont to make no other reply to this revelation than that “It is too good to be true,” and that they would like to believe it if they could. Nevertheless, this wonderful revelation is the very heart of the New Testament message respecting sovereign grace and these great declarations yield to no other interpretation. It is not a mere pity for man’s wretchedness, which actuates God in so vast an undertaking; He proposed to exercise and demonstrate His attribute of grace as that which can be manifested in no other way.

This entire body of truth relative to the believer’s position in Christ and through sovereign grace, lies back of the words, “There is therefore now no condemnation to them which are in Christ Jesus,” and the one who is bold enough to challenge the full measure of truthfulness which this text asserts is, by inexorable logic, compelled to deny every factor which enters into the doctrine of sovereign grace. The Arminian contention that the salvation of a sinner is a cooperative affair with some responsibility resting upon God and some upon the sinner—an important contention if the dignity of the sinner is to be preserved—is not only foreign to the divine revelation, but is a contradiction of the very principle which that revelation sets forth. Men are either perfectly lost in the first Adam, or perfectly saved in the Last Adam, and by so much there could be no middle ground or compromise; therefore all modifications of the doctrine of sovereign grace are ruled out forever. Passing from one Adam to the Other is no human undertaking. God alone can do such a thing, and the sinner’s relation to it could be no more than to believe on Him to do it in His own way, in and through Christ Jesus. In this no man may boast (Eph. 2:9).

Of supreme importance in the consideration of the eighth chapter of Romans are the indisputable facts that this is the divinely ordained book for the setting forth of the whole plan and scope of salvation by grace, and that the eighth chapter serves as the consummation of the doctrinal structure of this Epistle. Since the opening statement of the eighth chapter of Romans is so unequivocal, the Apostle proceeds to offer seven proofs of its truthfulness. In approaching these, unavoidably some repetition of that line of argument already presented must be allowed.

Delivered From The Law

“For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh: that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. For they that are after the flesh do mind the things of the flesh; but they that are after Spirit the things of the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God” (vss. 2–8).

In this context, the law stands as the representation of the merit system—that divine arrangement which, according to the New Testament, is held as the antipode of God’s plan of salvation by grace. Beyond the one truth that both systems are ordained of God for application in such ages as He may elect, they set up contrasts at every point. The fact that, under the new order, the law principle is done away as having nothing to contribute to the outworking of the principle of grace (cf. Rom. 11:6; 4:4–5; Gal. 5:4), should not create the impression that the law did not originate with God; that it is not holy, just, and good; or that it has not had His sanction. On this point the Apostle is most emphatic. When arguing the power of the law as designed by God, he said, “What shall we say then? Is the law sin? God forbid” (Rom. 7:7); “Wherefore the law is holy, and the commandment holy, and just, and good. . . . For we know that the law is spiritual: but I am carnal, sold under sin” (Rom. 7:12, 14); “Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator” (Gal. 3:19). Though holy, just, and good, the law undertook no more than to serve as a rule of life for people already rightly related to God by His covenants with them. However, as for its holy demands, it is in no way to be compared with that manner of life which is set before the Christian under grace. Over against this, the heaven-high system of conduct under grace, while demanding a supernatural manner of life (cf. John 13:34; 2 Cor. 10:3–5; Eph. 4:30), does provide divine enablement; that is, by the presence of the indwelling Spirit the believer is able to do that which these high standards demand. Therefore, this truth is to be observed—that, while requiring far less, the law system failed; yet, while presenting that heaven-high requirement in daily life which belongs to the grace relationship, there is expectation that these new standards will be realized.

It is well to contemplate the glorious truth that, so far as the believer’s standing in Christ is concerned, the heavenly ideals are reached to infinite perfection. Only in the sphere of the believer’s daily conflicts is the grace ideal at times unrealized. It is too often supposed that the outworking of grace is restricted to the Christian’s walk and conversation, and so the real triumph of grace—the perfecting of the child of God forever—is unrecognized. No matter how disproportionate these issues become under Arminian influence, it must be remembered that to walk worthy of the heavenly calling—though of great importance—is not to be compared for a moment with the heavenly calling itself. The believer may often fail in his conflict with the world, the flesh, and the devil; but this should not blind one to those immeasurable, divine achievements which have already united the believer to Christ and thereby constituted him as perfect in the sight of God as his Savior. It is this faultless standing in Christ which conditions the believer’s walk; never does the believer’s walk condition his standing. Just here is where more than elsewhere, the essential difference between Arminianism and Calvinism is demonstrated. The upholders of the Arminian system have never evinced ability to comprehend the truth regarding a perfect standing in Christ which is as enduring as the Son of God. To the Arminian, standing before God is just what a feeble believer makes it by his daily life. Under those conditions the Christian may fail and be lost again. For the moment it seems to be forgotten that every believer sustains an imperfect daily life and therefore, on that basis, all must be lost forever. The New Testament teaches that those who believe are saved from the merit system by having all its demands satisfied in Christ, and thus the believer endures forever. In the Arminian system God becomes a colossal failure, unable to realize His purpose in grace; in the Calvinistic system God never fails even to the slightest degree.

The all-important phrase in the context now under consideration (Rom. 8:2–4), so far as the present phase of truth is concerned, is “for what the law could not do, in that it was weak through the flesh.” By these words the Apostle is accounting for the failure of the law system (cf. Rom. 9:30–32). He does not imply that the law was, or is, weak in itself; it was powerless because the flesh to which it was addressed and on which it depended for response, was too weak to comply with its commandments. It follows that, if God would bring perfected beings into glory out of the midst of this weakness, He must adopt another and more efficacious plan than that which the merit system represents. The new plan adopted does, as seen in earlier chapters of Romans, secure a triumph of divine grace, even the justifying forever of the one who believes on Christ. Therefore, the discussion for the moment centers on the problem of the daily life of the justified one. This problem is greatly increased by the fact of “sin in the flesh,” or the Adamic nature. This context asserts that the Adamic nature has been “condemned”—that is, judged—and to the end that the Holy Spirit may be free righteously to control that nature. The aim of all this divine provision concerning daily life is that “the law”—meaning the entire will of God for every moment of the believer’s life—“might be fulfilled in us.” The crucial word here is ἐν which in this instance is furthest removed from the idea that the will of God is fulfilled by the believer. The contrast set up is between what the Spirit may do in the believer as compared to that which the believer, under a merit system, may do for God. However, that he may avail himself of the power of the Spirit in the daily-life problem, the Christian is told that he must “walk not after the flesh, but after the Spirit.” The conclusion of the matter is that “there is therefore now no condemnation to them which are in Christ Jesus” because of the fact they are delivered from the law, or merit, system.

The Fact Of The Presence Of The Divine Nature

“But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you” (vss. 9–11).

Having pointed out that the flesh is opposed to God and that the walk of the flesh is in the way of spiritual death as the walk in the Spirit is in the way of life and peace, the Apostle declares that the Christian—with reference to position—is not in the flesh, though the flesh is in the Christian. The Christian is “in the Spirit.” However, the Spirit is also in the Christian; for he states, “Now if any man have not the Spirit of Christ [the Holy Spirit], he is none of his.” This indwelling reality is again asserted by the words, “if Christ be in you,” and, “if the Spirit of him that raised up Jesus from the dead dwell in you.” That indwelling One shall quicken the mortal body of the one in whom He dwells. This is not a reference to the present energizing of the body by the Spirit, but rather to the fact that the Spirit will quicken that body in resurrection from the dead. The presence of the indwelling Spirit guarantees the endurance of the believer—even his mortal body is under the divine covenant, which assures its presence in glory. No Arminian uncertainty is admitted in this unalterable declaration. However, the Apostle does refer again to the believer’s daily life and asserts anew the warning that to walk after the flesh is in the way of spiritual death, and to walk after the Spirit is in the way of life and peace. Having received the divine nature “there is therefore [with full consideration of an imperfect walk] now no condemnation to them which are in Christ Jesus.”

The Christian A Son And Heir Of God

“For as many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God: and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together” (vss. 14–17).

It is certain that “the foundation of God standeth sure, having this seal, The Lord knoweth them that are his” (2 Tim. 2:19); and it is impossible, unthinkable, and—what is more important—unscriptural, that God should lose one He has begotten into actual sonship. Some may “go out from us, but they are not of us” (1 John 2:19); the implication is that those “who are of us” never go out. God reserves the right to chasten an erring child, as He did the sons of David (cf. 2 Sam. 7:14; Ps. 89:30–33), but the chastisement of the child of God has for its supreme purpose, “that we should not be condemned with the world” (1 Cor. 11:31–32). “That which is born of God,” the Apostle declares, endures; for “his seed remaineth in him” (1 John 3:9).

Likewise, to be a son of God is to be an heir of God, even “a joint-heir with Christ.” Here all the riches of God are in view. Christ said, “All things that the Father hath are mine” (John 16:15). The purpose of a will being made out to specified heirs is that they may receive that benefit without fail. None would contend that there is danger that all that the Father bequeathed to Christ will not be delivered; nor should it be intimated that a “joint-heir” will fail of his portion. The revealed truth that God bequeaths His riches to His “joint-heirs with Christ” means that they are to receive this benefit, else God has failed. As Christ said, “I will that they also, whom thou hast given me, be with me where I am” (John 17:24), in like manner the Father has willed to His heirs all His riches in glory; and to claim that they will not receive their portion is to assume that God is defeated. There is a common sharing of interest between the Father and the Son. This is indicated by the words of Christ, “All mine are thine, and thine are mine” (John 17:10). It is thus demonstrated that, because of the truth that believers are sons and heirs of God, “there is therefore now no condemnation to them which are in Christ Jesus.”

The Divine Purpose

“And we know that all things work together for good to them that love God, to them who are the called according to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren” (vss. 28–29).

Nothing could be more fundamental or determining in this universe than the purpose of God. Comparable to the above passage is Ephesians 1:4–12. In that context such decisive statements as the following are found: “chosen in him” (vs. 4); “having predestinated us” (vs. 5); “according to the good pleasure of his will” (vs. 5); “the mystery of his will, according to his good pleasure which he hath purposed in himself” (vs. 9); “being predestinated according to the purpose of him who worketh all things after the counsel of his own will” (vs. 11); the divine objective is said to be, “that we should be holy and without blame before him” (vs. 4); “to the praise of the glory of his grace” (vs. 6); “that in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him” (vs. 10); and “that we should be to the praise of his glory” (vs. 12).

From these declarations, a devout person will rightfully conclude that back of all secondary causes which may be divinely arranged to cooperate in the realization of the purpose of God, there is a sovereign intention—that which actuated God in creation and continues to actuate Him in providence and preservation—and when man has divested himself of self-centered prejudice, and is moved by common reason, he will conclude that this universe belongs to God by absolute title and that He therefore has inherent rights and indisputable freedom to execute things after the counsel of His own will. In this recognition of divine authority it is also acknowledged that man is but a creature and that his highest destiny will be realized, not in opposition to God, but in complete conformity to God.

The text cited—Romans 8:28–29—states that there are those who are “called according to his purpose” (they are said to “love God” and this implies that He has revealed Himself to them), and that for them He is so undertaking that all things are working together for good in their behalf. It is the usual idea that the “all things” here mentioned are to be observed in the minute details of a believer’s experience in life. Such divine care is an actuality and should be acknowledged; but the major issues which are itemized in this context lift the specific “all things” into the highest realms of divine achievement. The saved one has been foreknown, predestinated, called, justified, and glorified. Such a sequence of blessings is rightfully classed as that which is “good.”

There is no real occasion for reopening at this point the discussion of the relation that exists between divine foreknowledge and divine predestination. The Arminian contends that God predestinates only what He foreknows; the Calvinist contends that God foreknows because He predestinates, that is, the Calvinist believes that nothing could be foreknown as certain unless God had made it certain by predestination or foreordination. Attempts to arrange these great divine operations into a sequence are doomed to fail, since they are not independent but interdependent actions of the divine will. God could neither foreknow what He had not predetermined, nor could He predetermine what He did not foreknow.

This portion of Scripture points out the truth that certain persons are called according to the purpose of God and are the objects of both His foreknowledge and predestination. Upon this foundation the context goes on to declare that those thus designated will reach the destiny divinely purposed. God is causing everything to work together to that end. Should they fail to reach this end, on the human side the issue would be comparatively small; but on the divine side the issue would be as great as the failure of God the Creator. It will not do to conclude, as Arminians do, that God has left the whole matter of His sovereign purpose, as it applies to an elect company, to their own determination. He needs no alibi in case of failure, since there will be no failure. Pious men have never challenged Deity more violently than when they have implied that the realization of His sovereign purpose must be conditioned by secondary causes. God thus degraded and dishonored becomes, in the mind of men, no God at all. It still stands true, though all men stagger in unbelief (Rom. 4:20), that “there is therefore now no condemnation to them which are in Christ Jesus.”

The Execution Of The Divine Purpose

“Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified. What shall we then say to these things? If God be for us, who can be against us? He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? Who shall lay anything to the charge of God’s elect? It is God that justifieth” (vss. 30–33).

It is certain that, in the vast range of creation, God has manifold purposes and there will be no question raised about whether His will is done in other spheres. It is only within the restricted realm of certain human beings that doubt is engendered relative to the sovereignty of God; and it is significant that such doubt springs from men and not from God. His Word may be taken as the declaration of what He deems to be true, and He asserts His own sovereignty with no condition or qualification. After all, the opinions of men, who are steeped in self-exalting prejudice and afflicted with satanic independence of God, are of no actual value. The entire theme of predestination is outside the human horizon. In the verses cited above, the Holy Spirit, the divine Author, asserts that precisely what God purposes He brings to glorious fruition. By specific steps and by wholly adequate means God realizes what He purposes. Whom He predestinates, He calls; whom He calls, He justifies; and whom He justifies, He glorifies. These are among the things which “work together for good” to those who are the called according to His purpose. Much has been written earlier regarding the divine call, which call not only invites with a gospel appeal, but inclines the mind and heart of the one called to accept divine grace. Here the human will—a secondary cause—is recognized. The will of man is guided by what he knows and what he desires. The divine method of reaching the will is by increasing man’s knowledge and by stimulating his desires, while on the divine side of this method there remains not the shadow of possible failure. The end is as certain as any eternal reality in God. On the human side, man is conscious of doing only what he actually does: he chooses as an act of his own volition to receive the grace God offers in Christ Jesus. It is a problem to the mind of man how God can predetermine and realize the eternal salvation of a precise number which no human being has ever counted, and guarantee that not one will fail, and yet each one of that company is allowed the free exercise of his own will, and could, if he so determined, reject every offer of divine grace. By persuasion and enlightenment God realizes His purpose to the point of infinite completeness; yet no human will has been coerced, nor will one ever be. God’s call is efficacious, for all who are called are justified and glorified.

All that enters into the problem of qualifying a sinner for heaven’s holy associations is perfected in justification, it being the consummation of all that enters into salvation both as a dealing with demerit and as a provision of infinite merit before God—the very merit of Christ. As a divine undertaking justification, which is secured without reference to any human cause (Rom. 3:24), incorporates, as essential to it, not only the value of the death and resurrection of Christ, but every step that enters into divine salvation by grace. Indeed, it is the very scope of that which justification incorporates that leads the Apostle to declare that God is “for us” (vv. 31–32). This is a marvelous truth and His attitude of love is demonstrated by the fact that He did not spare the supreme gift of His Son, but delivered Him up for us all. Having given the supreme Gift, all else will easily and naturally be included. God gives unqualified assurance that He justifies all whom He predestinates and He bases that justification on the death and resurrection of Christ, which basis renders it at once a divine act altogether righteous in itself—even to the point of infinity. Little wonder that the Spirit’s answer to His own question “Who shall lay anything to the charge of God’s elect?” is, “It is God that justifieth.” That is, the very thing which would serve as a charge against the believer has been so dealt with already, that there can be no charge recognized. From the standpoint of infinite holiness, it is no slight achievement for God to justify eternally an ungodly enemy who himself does no more than to believe in Jesus, and to do this in such a manner as to shield the One who justifies from every complication which mere leniency with sin and unworthiness would engender. This is not a human disagreement where one believer is charging another with evil; it is an issue of far greater proportions. It is God who is challenged to take account of the sin of His elect. The Arminian contends that God must judge and condemn the one He has saved if there is ought to charge against him. Over against this notion, which notion seems never to have comprehended the workings of divine grace, is the clear assertion that God has already justified the one who has given full proof of his election by believing on Christ, and this in spite of not just one evil alone being charged against him, but in spite of every sin—past, present, and future.

It remains true—regardless of human doubt, misunderstanding, and blindness—that the purpose of God for His elect is executed on a basis so righteous and reaching to such a degree of infinite perfection, that “there is therefore now no condemnation to them which are in Christ Jesus.”

Christ’s Own Achievement

“Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us” (vs. 34).

Since extended treatment of the four aspects of Christ’s undertaking in behalf of the believer, as set forth in this verse, has been essayed in the previous article,[1] the truth which the text presents need only be referred to here. By His substitutionary death, Christ has borne the condemnation of the sin of those to whom the value of His death has been applied in response to saving faith. Because of the value of His death having been applied, no condemnation can return upon that one. The resurrection of Christ has provided the gift of eternal, resurrection life that cannot die. The appearing of Christ as Advocate in the court of heaven in behalf of the sinning Christian guarantees that at the very place where insecurity might find entrance the Lord Himself so advocates before the Father, by presenting the fact of His own sufficient sacrifice for that sin, as to preserve the one who sins and on a basis so indisputable that the Advocate wins the title, “Jesus Christ the righteous.” And, lastly, the Savior intercedes and by His intercession is able to save to completion all that come unto God by Himself (Heb. 7:25).

Any one of these achievements of the Son of God is sufficient to answer the Arminian contention and, as set forth in the New Testament, they are intended to serve as a ground for the believer’s safekeeping for all eternity. It therefore follows that the primary declaration of the eighth chapter of Romans, “There is therefore now no condemnation to them which are in Christ Jesus,” is altogether true and is completely provided for by the Savior Himself.

The Incompetency Of Celestial And Mundane Things

“Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, For thy sake we are killed all the day long; we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord” (vss. 35–39).

Thus far, arguments sustaining the doctrine of eternal security, as drawn from the Scriptures, have been based on those infinite resources which the Persons of the Godhead guarantee. This, the closing portion of Romans 8, approaches the fact of security from the negative side—setting aside that which other forces, both heavenly and mundane, effect. As for the first category, which enumerates mundane things (vs. 35), they are ordained for the believer’s experience in the world and over them, by divine enablement, he is to be victor. By the authority of God, the believer is to recognize the force of these things and to prevail in spite of them. As for the second category, which is of celestial realities (vss. 38–39), the Apostle can say, “I am persuaded” that these shall not “be able to separate us from the love of God, which is in Christ Jesus our Lord.” This phrase, “I am persuaded,” is distinctive, being used but twice by the Apostle Paul, and but three times in the Sacred Text (A.V.); and in two of these instances—Romans 8:38; 2 Timothy 1:12—reference is made directly to the security of the child of God. In the present instance—Romans 8:38—he includes all believers; in the second—2 Timothy 1:12—he gives a personal testimony, and in these words: “For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day.” It is no small distinction and encouragement to the one who believes that the true child of God is eternally safe, that he, in this particular, is in complete harmony with the great Apostle; especially is this true in the light of the fact that the Apostle’s statement is given by inspiration. On the other hand, it is no small discredit and delinquency on the part of one who denies the doctrine of eternal security that he, in attempting to maintain his contention, must impugn the inspired testimony of the one who above all men has been selected of God to receive and to transmit this very gospel of divine grace. Regardless of avowed sincerity, Arminians are not Pauline in their essential theology. To them the doctrinal hesitations of one leading Arminian are more worthy of adoption and promotion than are the unqualified, inspired teachings of the Apostle Paul. This attitude of unbelief is exhibited by the Arminians in their treatment—usually a dire neglect—of all unqualified New Testament declarations on the truth respecting security, and none more commonly than their treatment of Christ’s words as recorded in John 10:28–29. In this context the Savior declares, “And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.” It is the Arminian gloss or evasion to say than no power can “pluck” the believer out of the hand of Christ or of the Father except the believer himself, who, it is asserted, is able—because of the sovereignty of the human will—to remove himself from that security. The Lord seemed to anticipate such evidence of distress on the part of those who would “wrest the Scriptures unto their own destruction,” and purposely inserted one phrase, namely, “and they shall never perish,” which Arminians fail to receive at its face value.

It is to be observed that of all things celestial and mundane which the Apostle enumerates as forces which are potent in their spheres, yet impotent to cast as much as a shadow of doubt over the great truth of the believer’s security, no mention is made of two subjects—the human will and human sin—which are the points of danger according to Arminian theology. With no consideration of the scope of the argument of this great chapter the Arminian may suppose, contrary to fact, that the two features—the will and sin—are omitted from these categories because the Apostle believed that they do have power to separate the Christian from Christ. It will be discovered, rather, that these two factors are omitted because of the truth that they have been accounted for in earlier portions of this context. The human will has been brought into harmony with the divine purpose by the effectual call (vs. 30), and the Son of God by His intercession guards the believer from pitfalls and by His advocacy preserves from condemnation in case of actual evil. So, also, the Christian’s sin has been judged by Christ in His substitutionary death and thus, like the issue of the will, having been disposed of earlier in the argument of the chapter these subjects are not included in this closing category.

It therefore stands that the unqualified assertion that “there is therefore now no condemnation to them which are in Christ Jesus” is true, being sustained by at least seven major proofs, and the proof which concludes the seven is to the effect that all potent forces celestial or terrestrial are not able to separate the child of God from “the love of God, which is in Christ Jesus our Lord”—a love set eternally free to realize its every desire toward meritless sinners, and on the ground of the redemption which is in Christ.

Conclusion

It is here dogmatically asserted, and on the basis of proofs from the Word of God which have been presented in this research, that there is no Scripture which, when rightly interpreted, will even intimate that a Christian might be lost; that there is no salvation now offered to the unsaved which is not eternal in its nature; that no soul once saved has ever been lost again; and that the New Testament declares in terms both multiplied and unqualified that the believer, though he may be subject to correction and chastisement, is eternally safe from all condemnation. “Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ” (Phil. 1:6). “Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation ready to be revealed in the last time” (1 Pet. 1:3–5).

Notes

  1. Lewis Sperry Chafer, “The Calvinistic Doctrine of Security,” Bibliotheca Sacra 107 (January–March 1950): 9–41.

A Love Story Infinitely True

By Lewis Sperry Chafer

Is it possible that I am addressing some person who feels that everything in life has been superficial and therefore unsatisfactory? Do you at times sense the depths of your own being and long to enter into its fathomless realities? Have you met with some person who baffled you because that one seemed to live in a world of true experience into which you are conscious you have never entered? Has it occurred to you that these and greater compensations would be your portion in life if you were brought into a living, vital, and unchangeable relation to God?

To this end, I am asking you to forget your present ideas of so-called religion, to forget prejudice, to forget arguments that unbelief may suggest, even to give no thought for the present as to your manner of daily life whether it might be or might not be well-pleasing to God. For once I ask you to dismiss the whole problem as to what one should or should not do. All these issues which are quite important in their place are unrelated in any direct way to the fundamental reality which must be considered first if any worth-while advance step is to be taken.

Perhaps the subject may be best approached by asking and answering three vital questions.

1. Why Will God Do Things for You?

It is evident that whatever is done in the changing of our lives must be done by God Himself, and it is reasonable to seek the answer to the direct question as to why God may be expected to do transforming things for us. This question comes first because in every respect it stands first. The next questions in order would concern what God has done and what He will do; but these, though of immeasurable import, will not be comprehended unless we get back to the reason why God acts. The fact of His motive is paramount. Fortunately for us, He has not left us with uncertainties at this point.

The answer is fully stated in four words—Because He loves you. As a truth, this is both stupendous and basic. It is direct information which if believed and acted upon engenders a wonderful consciousness of this great characteristic of God. To be told, as we are told repeatedly, that God loves us with an infinite, unchanging love, brings to the heart of the one who heeds the message a love story infinitely true. Life in all its features will be transformed when the heart responds to the love of God, especially as that love is disclosed to us in a redeeming grace of God toward us through Christ in His death and resurrection. That His love for us is infinite does not excuse a finite mind from attempting to respond to it; it means, rather, that eternity itself will be required to enter fully into the riches of that which is too glorious for our present comprehension. Though it will not be grasped in its fulness now, it nevertheless remains true that the love wherewith God now loves us is infinite. If to neglect the love of a friend is so reprehensible, how much more the neglect of the love of one’s Creator and Benefactor! He it is with whom, by the very nature of the case, we will have to do throughout all eternity. He warns against a disregard of His love and the results in eternity of that disregard. God’s love is like that of a friend. It is personal. It is a love which sustains ceaseless thoughts of devotion and prompts unwearied acts of tender care. God never ceases to follow each individual with His measureless solicitude. That He loves so many in the world should not be allowed to rob any individual of the assurance, so emphasized in the Bible, that God’s love is personal—such a love as He might manifest if that individual were the only creature and object of His love in all the universe.

One common fallacy respecting the love of God for us is that He loves us only when we are good: all of that is utterly untrue. God doubtless suffers, as infinite love alone can suffer, when the object of His love is injured by sin. He loves those who are evil. How else can it be explained that He so loved the world as to give His only begotten Son to save them from perishing under the judgment of their sin? It is written that God commendeth His love to us in that while we were yet sinners, and enemies, Christ died for us (Rom 5:8). It is by means of the fact that Christ died for us that we perceive God’s love (1 John 3:16). His love is not withheld until we are forgiven, saved, and purified. That He loves the unlovely is the only hope they have.

Another fallacy is that God’s love ceases when we do wrong. It is true, again, that we may grieve Him by our manner of life, but God never ceases to love infinitely. Of Christ it is said, “Having loved his own which were in the world, he loved them evermore” (John 13:1). His is an everlasting love.

The reason then why God will do His utmost for you is this fact, that to do so satisfies His love for you. It is not because you are worthy, or because you merit His gifts. His undertakings for you do not arise in you, but in Him. He does it simply because He wants to do it, and He wants to do it because He loves. Remember and count it to be true that He is not going to love you some time; He loves you now. With that in mind, cannot you commit yourself to Him and at least thank Him for such incomprehensible devotion to you?

Regardless of how serious the lost estate of men may be as it concerns them, or how much their salvation would mean to them throughout all eternity, it must be kept in mind that God’s primary motive in doing His marvelous work of transforming those who trust Him is to satisfy His own love for them. His love is such, we are told, that He gave His only begotten Son that by His death the hindrance to our salvation which our sins intruded might be removed. This removal meant as much more to Him than it does to us as His infinite love outmeasures our finite situation.

There is an immeasurable need for salvation present in every human being born into this world. Regardless of the opinion of men, even of educated men if they are spiritually blind and therefore unbelieving, respecting the things of God, the Bible testifies to that which is true, that which has been demonstrated to be true without exception for thousands of years; it is that men are born into a lost and fallen estate. No greater evidence for this would be needed than that God says so, but this truth is confirmed universally when we look into our own hearts and when we observe the condition of the world in which we live.

No person should be told that he is lost because of the sins he has committed, for it is true that no man has ever sinned as much as he might have done. When told that he is lost because of his sins, a man may easily reason that, due to the fact that he has not sinned all that he might, he is only partly lost, whereas each individual of our race is the possessor of a fallen sin nature and for that and kindred reasons is completely lost until he is saved. It becomes the height of folly to contend against this truth. Far better is it to acknowledge God’s estimation of us to be wholly true and then to be rescued from that estate by His redeeming grace. Man has never gained anything but ruin when contending against his Creator. Especially is this true when men contest the love of God which warns him of his peril and points the way of escape from it.

2. What Has God Done for You?

As the unaided human mind grasps but feebly the infinite love of God and therefore reacts toward it with shocking indifference, in like manner the human mind comprehends but little of that which God has already done for each individual and offers a corresponding minimum return to God for His benefits. At this point we are not concerned with those general blessings from God about which very much is easily said and for which we are under very great obligation to be grateful—existence itself with all its eternal possibilities, health, reason, opportunity, unceasing divine care, and earthly friends. God’s personal love should be observed in those things, but not with the greatest certainty; for God has not told out His love for us by means of variable benefits. He tells of His love for us by means of Christ dying for us on His cross. Christ, the King of Glory, the Creator of all things, descended from His home in heaven and became one of us in this human family—a Kinsman-Redeemer—that He might die, bearing Himself for us the judgment of our sins. This, again, is not something He will do for us when we are good enough to merit such ascendancy. His death is history and the Bible assigns, in the main, the one reason for His death, that is, substitution for the sinner. As certainly as this is true, there remains no obligation to persuade Him to die again for you. The infinite values are gained and there remains only the immeasurable privilege of entering understandingly into that which He has wrought.

Three honors which are rightfully estimated to be the greatest that could ever come to any person in the world, as strange as this may seem and as unappreciated as these three may be, are now completely conferred on each person in the world; therefore, these honors are conferred on you. These honors are, (1) God loves you with an infinite love, (2) the King of Glory died for you, and (3) all the riches of God’s eternal grace are now open to you through the death and resurrection of Christ for you.

The first of these honors has been considered earlier in these pages. The third is yet to be contemplated. It is the second, that is, that Christ has already died the death which was the just penalty for our sins, that we are to think of now. This stupendous undertaking on Christ’s part for you creates a situation which changes the whole relationship between God and sinful men. We are executed criminals in the sight of God’s holy demands. All that could be gained by our answering for the crime of our sin against God by execution has been wrought for us by our Substitute, who died in our place. That cruel death on the cross did not belong to the Substitute. He bore no judgment due Himself. His death was to the last degree of infinite reckoning a death in behalf of you and me. “God was in Christ reconciling the world unto himself” (2 Cor 5:19). This does not mean that the cross of Christ of itself saves anyone, else all would be saved. There were two great hindrances in God’s way as He contemplated the satisfying of His love in saving men: (1) Their sins and lost estate could not be glossed over or merely excused as an act of generosity on God’s part. God is infinitely holy, and sin is both against Him and His government. Sin against His Person might be passed over; but sin against His government cannot be treated lightly. Thus human sin stood in the way of the free exercise of God’s power for saving the lost. This hindrance has been removed by God Himself in the death of Christ on behalf of us all. Everything in your own self and in your past life which might hinder God from directly saving you has been judged in a manner so completely and righteously, that God is satisfied with it as the solution of the problem which your personal sin created. It is a pertinent question now as to whether you are yourself satisfied with that disposition of your sins which satisfies God. (2) The human will is involved in this vast issue. God does not override or coerce the human will. He gives it complete respect. He may persuade you by bringing before your vision the wonders of His grace and marvelous provision for your salvation being mediated through Christ; but even then you must exercise your will. You must elect to stand not in your own worthiness, but as sheltered under the sacrifice and merit of Christ for you. It remains true that “whosoever will, may come.” Thus you, too, must be satisfied with Christ’s saving work for you and willing to rest all your hope upon it as the ground of your own salvation. It therefore follows with unfailing certainty that Christ has died for you bearing your own judgment, and as you willingly commit yourself to Him as your Savior, every hindrance is removed and God’s immeasurable saving power is exercised in your behalf and to the end that His love for you may be satisfied.

God waits to thus exercise His love toward you. He desires to save you with that limitless salvation which His love provides; but He awaits your own choice of the Savior He has provided. There should be no confusion of mind at this point. There is a vast difference between what God may do for you, by which alone you are saved, and what you might do for Him in life and service for Him. It is thus seen that we either trust ourselves to save ourselves—something most hopeless, indeed, or we trust Christ who is in every respect qualified to be our Savior.

3. What Will God Do?

A very important distinction is here drawn, and must be kept in mind, between what God has done and what He will do for those who believe when they believe. As certainly as the provisions of God’s grace made possible through the death and resurrection of Christ are wholly wrought by God and we may enter into these only as we accept them from His hand, so certainly all that enters into our present salvation is wholly wrought of God alone and we can do no more than to accept what He bestows. No one can forgive his own sins, none could clothe himself in the righteousness of God, none could write his name in heaven. These and many other divine undertakings, if ever accomplished, and they are the very structure of salvation by God’s grace, must be wrought by Him alone. Will He do these and all other marvels of His grace for you? About this question you should have no doubt. Has He not prepared the way for your salvation at infinite cost to Himself, by even the sacrifice of His own Son? Are you not justified in believing, as I believe, that Christ’s death for you guarantees the truth that the same love which provides one to die in your place will continue to undertake for you, as you trust Him to do so?

The testimony of the New Testament is that we are saved by God’s grace. This must be true if sinners are saved at all; but too often there is failure to understand what God’s grace really is. As said before, it is easy to suppose that the exercise of grace on the part of God is just a big-heartedness that is willing to excuse and forget the wrong we have done. If that were true, there would be no need for the Savior to come into the world or for His sacrificial, substitutionary death for men. Over against this misconception is the truth that grace on God’s part is what He is rendered free to do in satisfying His love for us on the ground of the death and resurrection of Christ accomplished for us. To those who elect to stand sheltered under the provisions of Christ’s death for them, God’s grace is released, and when His grace is released from all that could ever hinder Him, His infinite love will never be satisfied to do any less for the one He thus saves than that which is the greatest achievement possible to His mighty power. Note here, again, that the divine motive which actuates God in saving sinners is not merely to rescue them from a deplorable estate in which they are found, but His supreme motive is to satisfy His own love for the one He saves—love for you and for me. His measureless love will not be satisfied with any less than the very greatest thing that God can do. If it seems presumptuous for one to attempt to define the greatest thing that God can do, let it be said that God can do nothing in this world or in the next but to make something like His Son, Jesus Christ, and the consummation of our salvation is declared to be that we shall be conformed to the image of His Son. “We shall be like him.”

In this same connection and as regards the motive which actuates God in the salvation of men, it should be remembered that, while God does save the lost with a view to the service they may render after they are saved—we are said to be “created in Christ Jesus unto good works,” and for their own personal advantage—that they “should not perish, but have everlasting life,” His primary motive is the exercise of His grace as an expression of infinite love. It is written that He saves men, “that in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus.” There is that in God which could never have been exercised or manifested had He not undertaken the salvation of sinners. It is unthinkable that this marvelous competency in God should have gone undemonstrated or without exercise forever.

The wonderful fact is that each person who is saved becomes by that salvation a perfect representation before all intelligences—angels and men—of God’s limitless grace. When that throng of the saved is assembled in glory, God might call upon any one of them to stand out alone as the complete and all-satisfying-to-Himself embodiment of all that infinite grace can do, that is, all that God can do to satisfy His love for that soul.

The salvation which God achieves is a wonderful thing and two particular features out of many which enter into it should be had in mind.

a. Divine Cleansing.

There are many indeed who are most attentive to the cleansing of their bodies who have never awakened to the importance of the cleansing of their souls from defilement. Why, indeed, should defilement of the body be recognized and the defilement of the soul remain as though it did not exist, or as though it was of no consequence when the defilement of the soul may easily determine its destiny? Probably it is because one defilement is seen by natural vision and becomes our own responsibility for its cleansing, while the other need is unobserved unless the conscience or the voice of God reveals it, and its cleansing is that which God alone can achieve. In spite of human failure in understanding, the defilement and cleansing of the soul are real and the value of the cleansing is beyond all estimation.

The cleansing of the soul is removal of the stain of sin—sin as God sees it. The Scriptures declare that “the blood of Jesus Christ, his [God’s] Son, cleanseth us from all sin.” This is not a literal, physical application of Christ’s blood to the physical body of the one who is cleansed; it is rather that, because of the shedding of Christ’s blood, which answered the holy demands of God against sin, God is free to cleanse and remove the defilement of sin. What He does when He cleanses is not disclosed, nor need it be. The important thing is that the cleansing is achieved. This cleansing is not wrought merely to satisfy the heart and conscience in the present life. Its real value and limitless completeness will be experienced in all ages to come when, because thus cleansed by the blood of Christ, there will not appear a shadow or stain of earth’s sin to mar the blessedness of our fellowship with God in heaven.

b. Divine Redemption.

Redemption is a legal term. It speaks of a ransom which is justly demanded and fully paid. As before stated, sin is a crime against God’s righteous government. No government can exist that does not exact a penalty for crimes and offenses committed against it. Since God is infinitely holy, His demands are holy and since man is sinful by nature, not one of the human family, other than Christ Himself, has escaped the tragedy of offending God’s authority. As it is written, “All have sinned, and come short of the glory of God” (Rom 3:23), and “There is none righteous, no, not one” (Rom 3:10). The penalty of sin is death—death physical, spiritual, and eternal. “The wages of sin is death” (Rom 6:23). These are very great issues, which concern eternity as well as time.

When Adam sinned he died spiritually and his offspring, to the last individual of those who comprise the human race, are born spiritually dead. From this estate only a divinely wrought redemption can save, a redemption which pays the ransom price for us; for no man can ever redeem himself. If someone other than ourselves does not pay the ransom price, all the divine penalty which reaches into eternity must be experienced. No greater mistake is made respecting this immeasurable truth than to suppose (as many do) that, because God is love, He can and will relinquish the penalty as an act of mercy on His part. It is rather the case that, because God is righteous and just in all He does, no penalty can ever be overlooked or lessened. The whole race, and that involves each individual, being sinful both by nature and by practice, stands condemned. It is at this point, and not before, that the love of God enters the picture, and then not in an inconsiderate passing over of the penalty, but in paying it for us Himself. This is the meaning of Christ’s death as a redemption, a ransom, for us. It is as though a judge sitting in judgment upon one whom he loves finds it necessary to pronounce the sentence and thus to uphold the law. Regardless of what it may cost him, he measures out the whole demand of the law; but then he steps down from the judgment seat and makes bare his own breast and receives the death-blow himself in place of the one he loves but whom he has condemned. “Greater love hath no man than this, that a man lay down his life for his friends” (John 15:13). Christ’s death was in no way for Himself. There was no cause of death in Him. He died for you and for me. This is the good news which the gospel brings to us. It is a message of vast import to every unsaved person in the world. It is something to be believed and in it alone, since faith is the sole condition of ransom.

Dallas, Texas

For Whom Did Christ Die?

By Lewis Sperry Chafer

[Lewis Sperry Chafer, The Late Founder, First President, and Professor of Systematic Theology, Editor, Bibliotheca Sacra 1940-52, Dallas Theological Seminary]

[Editor’s Note: This article first appeared in Bibliotheca Sacra in January 1948. It is reprinted now, with minor editorial changes, because of continuing discussions on this theological issue.]

For many centuries the question, “For whom did Christ die?” has divided and still divides some of the most orthodox and scholarly theologians. On the one hand those who according to theological usage are known as “limited redemptionists” contend that Christ died only for that elect company who were predetermined of God to be saved; and on the other hand those who are known as “unlimited redemptionists” contend that Christ died for all men. The issue is well defined, and men of sincere loyalty to the Word of God and who possess true scholarship are found on both sides of the controversy.

It is true that the doctrine of a limited redemption is one of the five points of Calvinism, but not all who are rightfully classified as Calvinists accept this one feature of that system. It is equally true that all Arminians are unlimited redemptionists, but to hold the doctrine of unlimited redemption does not necessarily make one an Arminian. There is nothing incongruous in the fact that many unlimited redemptionists believe, in harmony with all Calvinists, in the unalterable and eternal decree of God whereby all things were determined after His own will, and in the sovereign election of some to be saved (but not all), and in the divine predestination of those who are saved to the heavenly glory prepared for them. Without the slightest inconsistency the unlimited redemptionists may believe in an election according to sovereign grace, that none but the elect will be saved, that all of the elect will be saved, and that the elect are by divine enablement alone called out of the state of spiritual death from which they are impotent to take even one step in the direction of their own salvation. The text, “No man can come to me, except the Father which hath sent me draw him” (John 6:44), is as much a part of the one system of doctrine as it is of the other.

It is not easy to disagree with good and great men. However, as they appear on each side of this question, it is impossible to entertain a conviction and not oppose those who are of a contrary mind. The disagreement now under discussion is not between orthodox and heterodox men; it is within the fellowship of those who have most in common and who need the support and encouragement of each other’s confidence. Few themes have drawn out more sincere and scholarly investigation.

Three Doctrinal Words

Though common to theological usage, the terms limited redemption and unlimited redemption are inadequate to express the whole of the problem which is under consideration. There are three major aspects of truth set forth in New Testament doctrine relative to the unmeasured benefits provided for the unsaved through the death of Christ, and redemption is but one of the three. Each of these aspects of truth is in turn expressed by one word, surrounded as each word is by a group of derivatives or synonyms of that word. These three words are: ἀπολύτρωσις, translated “redemption,” καταλλαγή, translated “reconciliation,” and ἱλασμός, translated “propitiation.” The riches of divine grace which these three words represent transcend all human thought or language: but these truths must be declared in human terms if declared at all. As it is necessary to have four Gospels, since it is impossible for one, two, or even three to present the full truth concerning the Lord Jesus Christ, so the Scriptures approach the great benefit of Christ’s death for the unsaved from three angles, to the end that what may be lacking in one may be supplied in the others. There are at least four other great words—forgiveness, regeneration, justification, and sanctification—which represent spiritual blessings secured by the death of Christ; but these are to be distinguished from the three already mentioned in that these four words refer to aspects of truth which belong only to those who are saved.

Over against these, the three words redemption, reconciliation, and propitiation, though incorporating in the scope of their meaning vital truths belonging to the state of the saved, refer in particular to that which Christ wrought for the unsaved in His death on the cross. What is termed the finished work of Christ may be defined as the sum total of all that these three words connote when restricted to those aspects of their meaning which apply alone to the unsaved.

Redemption is within the sphere of relationship which exists between the sinner and his sins. This word, with its related terms, contemplates sin as a slavery, with the sinner as the slave. Freedom is secured only through the redemption, or ransom, which is found in Christ Jesus (John 8:32–36; Rom 6:17–20; 8:21; Gal 5:1; 2 Pet 2:19).

Reconciliation is within the sphere of relationship which exists between the sinner and God, and contemplates the sinner as at enmity with God, and Christ as the maker of peace between God and man (Rom 5:10; 8:7; 2 Cor 5:19; James 4:4).

Propitiation is also within the sphere of relationship which exists between God and the sinner, but propitiation contemplates the larger necessity of God being just when He justifies the sinner. It views Christ as an Offering, a Sacriftce, a Lamb slain, who, by meeting every demand of God’s holiness against the offender, renders God righteously propitious toward that offender (Rom 3:25; 1 John 2:2; 4:10). Thus it may be seen that redemption is the sinward aspect of the Cross, reconciliation is the manward aspect of the Cross, and propitiation is the Godward aspect of the Cross. These three great doctrines combine to declare one divine undertaking.

The question at issue between the limited redemptionists and the unlimited redemptionists is as much a question of limited or unlimited reconciliation, and limited or unlimited propitiation, as it is one of limited or unlimited redemption. Having made a careful study of these three words and the group of words which must be included with each, one can hardly deny that there is a twofold application of the truth represented by each.

Redemption

There is the aspect of redemption that is represented by the word ἀγοράζω, (“to buy, redeem”) which means “to purchase in the market”; and, while it is used to express the general theme of redemption, its technical meaning implies only the purchase of the slave, but does not necessarily convey the thought of his release from slavery. The word ἐξαγοράζω (“to redeem”) implies much more, in that ἐξ, meaning “out of,” or “out from,” is combined with ἀγοράζω and thus indicates that the slave is purchased out of the market. (The even stronger terms λυτρόω and ἀπολύτρωσις connote “to loose” and “to set free.”) There is, then, a redemption which pays the price, but does not of necessity release the slave, and there is a redemption which is unto abiding freedom.

Reconciliation

According to 2 Corinthians 5:19 there is a reconciliation declared to be worldwide and wholly wrought of God; yet the following verse indicates that the individual sinner has the responsibility to be himself reconciled to God. What God has accomplished has so changed the world in its relation to Himself that He, agreeable to the demands of infinite righteousness, is satisfied with Christ’s death as the solution to the sin question for each and every one. The desideratum is not reached, however, until the individual, already included in the world’s reconciliation, is himself satisfied with that same work of Christ (which has satisfied God) as the solution to his own sin question. Thus there is a reconciliation which of itself saves no one, but which is a basis for the reconciliation of any and all who will believe. When they believe, they are reconciled experientially and eternally. At that moment they become the children of God through the riches of His grace.

Propitiation

In one brief verse, 1 John 2:2, God declares that there is a “propitiation for our [the Christian’s] sins: and not for ours only, but also for the sins of the whole world.” While due recognition will be given later on to the interpretation of this and similar passages as offered by the limited redemptionists, it is obvious that the same twofold aspect of truth—that applicable to the unsaved and that applicable to the saved—is indicated regarding propitiation as is indicated in the case of both redemption and reconciliation.

From this brief consideration of these three great doctrinal words it may be seen that the unlimited redemptionist believes as much in unlimited reconciliation and unlimited propitiation as he does in unlimited redemption. On the other hand the limited redemptionist seldom includes the doctrines of reconciliation and propitiation specifically in his discussion of the extent of Christ’s death.

The Cross Is Not the Only Saving Instrumentality

It is one of the points most depended on by the limited redemptionists to claim that redemption, if wrought at all, necessitates the salvation of those thus favored. According to this view, if the redemption price is paid by Christ it must be the thought of ἐξαγοράζω or ἀπολύτρωσις, rather than ἀγοράζω, in every instance. It is confidently held by all Calvinists that the elect will, in God’s time and way, each and every one, be saved, and that the unregenerate believe only as they are enabled by the Spirit of God. But the question here is whether the sacrifice of Christ is the only divine instrumentality whereby God actually saves the elect, or whether that sacrifice is a divine work (finished, indeed, as to its scope and purpose) which renders all men savable, but is applied in sovereign grace by the Word of God and the Holy Spirit only when the individual believes.

Certainly Christ’s death of itself forgives no sinner, nor does it render unnecessary the regenerating work of the Holy Spirit. Anyone of the elect whose salvation is predetermined, and for whom Christ died, may live the major portion of his life in open rebellion against God and during that time manifest every feature of depravity and spiritual death. This alone should prove that men are not severally saved by the act of Christ in dying, but rather that they are saved by the divine application of that value when they believe. The blood of the Passover lamb became efficacious only when applied to the doorpost.

The fact that an elect person does live some portion of his life in enmity toward God, and in a state in which he is as much lost as any unregenerate person, indicates conclusively that Christ must not only die to provide a righteous basis for the salvation of that soul, but that that value must be applied to him at such a time in his life as God has decreed, which time, in the present generation, is almost two thousand years subsequent to the death of Christ. By so much it is proved that the priceless value in Christ’s death does not save the elect, nor hinder them from rejecting the mercies of God in that period of their life which precedes their salvation.

The unlimited redemptionist claims that the value of Christ’s death is extended to all men, nevertheless that the elect alone come by divine grace (wrought out by an effectual call) into its fruition, while the nonelect are not called but are those passed by.

They hold that God indicates who are the elect, not at the Cross, but by the effectual call and at the time of regeneration. It is also believed by the unlimited redemptionists that it pleased God to place the whole world in a position of infinite obligation to Himself through the sacrifice of Christ. Though the mystery of personal condemnation for the sin of unbelief when one has not been moved to faith by the Spirit cannot be solved in this world, the unregenerate, both elect and nonelect, are definitely condemned for their unbelief so long as they abide in that condition (John 3:18). There is nothing more clarifying in connection with this age-long discussion than the recognition of the fact that while they are in their unregenerate state no vital distinction between the elect and the nonelect is recognized in the Scriptures (1 Cor 1:24 and Heb 1:14 might suggest this distinction along lines comparatively unimportant to this discussion). Certainly that form of doctrine which would make redemption equivalent to salvation is not traceable when men are contemplated in their unregenerate state, and a salvation, which is delayed for many years in the case of an elect person, might be delayed forever in the case of a nonelect person whose heart God never moves. Was the objective in Christ’s death one of making the salvation of all men possible, or was it the making of the salvation of the elect certain? Some light is gained on this question when it is thus remembered that the consummating divine acts in the salvation of an individual are wrought when he believes on Christ, and not before he believes.

Universal Gospel Preaching

A very difficult situation arises for the limited redemptionist when he confronts the Great Commission which enjoins the preaching of the gospel to every creature. How, it may be urged, can a universal gospel be preached if there is no universal provision? To say on the one hand that Christ died only for the elect and on the other hand that His death is the ground on which salvation is offered to all men is perilously near contradiction. It would be mentally and spiritually impossible for a limited redemptionist, if true to his convictions, to urge with sincerity those who are known to be nonelect to accept Christ. Fortunately, God has disclosed nothing whereby the elect can be distinguished from the nonelect while both classes are in the unregenerate state. However the gospel preacher who doubts the basis for his message in the case of even one to whom he is appealing, if sincere, does face a real problem in the discharge of his commission to preach the gospel to every creature. To believe that some are elect and some nonelect creates no problem for the soulwinner provided he is free in his convictions to declare that Christ died for each one to whom he speaks. He knows that the nonelect will not accept the message. He knows also that even an elect person may resist it to near the day of his death. But if the preacher believes that any portion of his audience is destitute of any basis of salvation, having no share in the values of Christ’s death, it is no longer a question in his mind of whether they will accept or reject; it becomes rather a question of truthfulness in the declaration of the message. As Alexander points out:

On this supposition [that of a limited atonement] the general invitations and promises of the gospel are without an adequate basis, and seem like a mere mockery, an offer, in short, of what has not been provided. It will not do to say, in reply to this, that as these invitations are actually given we are entitled, on the authority of God’s Word, to urge them and justified in accepting them; for this is mere evasion.[1]

On the question of the beliefs of sincere gospel preachers, it would repay the reader to investigate how universally all great evangelists and missionaries have embraced the doctrine of unlimited redemption, and made it the very underlying structure of their convincing appeal.

Is God Defeated If Men Are Lost for Whom Christ Died?

One objection often raised by limited redemptionists is that if Christ died for those who are never saved, then He has experienced defeat. Of course it must be conceded that if the finished work is a guarantee of salvation then God is defeated if even one fails to be saved. But does Christ’s redemptive work automatically guarantee salvation for all, or does Christ become the surety of salvation only when one believes? Christ’s death is a finished transaction, the value of which God has never applied to any soul until that soul passes from death unto life. It is actual as to its availability, but potential as to its application.

To state that the value of Christ’s death is suspended until the hour of regeneration is not to intimate that its value is any less than it would be were it applied at any other time. There are reasons which are based on the Scriptures why God might provide a redemption for all when He merely purposed to save some He is justified in placing the whole world in a particular relation to Himself so that the gospel might be preached with all sincerity to all men, and so that on the human side men might be without excuse, being judged, as they are, for their rejection of that which is offered to them. Men of this dispensation are condemned for their unbelief. This is expressly declared in John 3:18 and implied in John 16:7–11, in which latter context the Spirit is seen in His work of convincing the world of but one sin, namely, “that they believe not on me.” But to reject Christ and His redemption, as every unbeliever does, is to demand that the great transaction of Calvary be reversed and that his sin, which was laid on Christ, be retained by himself with all its condemning power. It is not asserted here that sin is thus ever retained by the sinner. It is stated, however, that since God does not apply the value of Christ’s death to the sinner until that sinner is saved, God would be morally free to hold the sinner who rejects Christ accountable for his sins; and to this unmeasured burden would be added all the condemnation which justly follows the sin of unbelief. In this connection, reference is made by the limited redemptionists to three passages which, it is argued, indicate that impenitent men die with their sins on them, and therefore, it is asserted, Christ could not have borne their sins.

John 8:24

“If ye believe not that I am he, ye shall die in your sins.” This is a clear statement that calls for little exposition. It is a case of believing on Christ or dying in the condemnation of sin. It is not alone the one sin of unbelief, but “your sins” to which Christ refers. There is occasion for some recognition of the fact that Christ spoke these words before His death, and also that He here requires them to believe that He is the “I am,” that is, Jehovah. These facts are of importance in any specific consideration of this text; but enough may be said if it be pointed out that the issue is as much a problem for one side of this discussion as for the other. Suppose the limited redemptionist were to claim that the reason these people to whom Christ spoke would die in their sins is that they were nonelect and therefore their sins were not borne by Christ. Two replies may be given to this argument. (a) The condition on which they may avoid dying in their sins is not based on the extent of His death but rather on the necessity of belief (“if ye believe not…ye shall die in your sins”). (b) If it were true that these people would die in their sins solely because of their position as nonelect for whom Christ did not die, then it would be equally true that those among them who were of the elect (cf. v. 30) and whose sins were laid on Christ, would have no need to be saved from a lost estate since their sins were already removed. Yet the context clearly stresses the necessity of belief for the removal of sin (“If ye believe not…ye shall die in your sins…. As he spake these words, many believed on him”). What this important passage actually teaches is that the value of Christ’s death, as marvelous and complete as it is, is not applied to the unregenerate until they believe. It is the effectual calling of the Spirit which indicates God’s elect and not some partial, unidentified, and supposed discrimination wrought out in the death of Christ.

Ephesians 5:6

“Because of these things cometh the wrath of God upon the children of disobedience.” The designation “children of disobedience” does not refer to the personal disobedience of any individual in this class, but rather to the fact that all unregenerate people are disobedient in the federal headship of Adam. This includes the elect and nonelect in their unsaved state; besides it should be noted that those elect saved people to whom the Apostle is writing were, until saved, not only children of disobedience, but under the energizing power of Satan they were also in a state of spiritual death (Eph 2:1–2). Thus the value of Christ’s death is applied to the elect, not at the Cross, but when they believe.

Revelation 20:12

“And the dead were judged out of those things which were written in the books, according to their works.” This scene is related to the great white throne judgment of the unregenerate of all ages. The sum total of sin in the present age is unbelief (John 16:9), as the sum total of human responsibility toward God in securing a right relation to God is belief (John 6:29). It is very possible that those of this vast company who were of this dispensation may be judged for the one inclusive sin of unbelief, while those of other ages may be judged for many and specific sins; but from the foregoing proofs it is evident that it is in no way unscriptural to recognize that the impenitent of this age are judged according to their own specific sins, since the value of Christ’s death is not applied to or accepted for them until they believe, and these, it is evident, have never believed.

It is appropriate to consider the challenge which the limited redemptionists universally advance, namely, that if Christ bore the sins of the nonelect, they could not be lost, for it is claimed even the condemning sin of unbelief would thus be borne and therefore would have lost its condemning power. By this challenge the important question is raised whether Christ bore all the individual sins except unbelief.

To this it may be replied that the sin of unbelief assumes a specific quality in that it is man’s answer to that which Christ wrought and finished for him when bearing his sins on the Cross. There is, doubtless, divine freedom secured by Christ’s death whereby God may pardon the sin of unbelief since He freely forgives all trespasses (Col 2:13), and “there is therefore now no condemnation to them which are in Christ Jesus” (Rom 8:1). The sin of unbelief, being particular in character, is evidently treated as such in the Scriptures. Again, if Christ bore the sin of unbelief along with the other sins of the elect, then no elect sinner in his unregenerate state is subject to any condemnation, nor is he required to be forgiven or justified in the sight of God.

At this point some might question whether the general call of God (John 12:32) could be sincere in every instance since He does not intend to save the nonelect. In response it may be asserted that since the inability of the nonelect to receive the gospel is due to human sin, from His own standpoint God is justified in extending the invitation to them. In this connection there is an important distinction to be observed between the sovereign purpose of God and His desires. For specific and worthy reasons, God, as any other being, may purpose to do more or less than He desires. His desire is evidently toward the whole world (John 3:16, 1 Tim 2:4), but His purpose is clearly revealed to be toward the elect.

The Nature of Substitution

The limited redemptionists sincerely believe that Christ’s substitution for a lost soul necessitates the salvation of that soul. This is a fair issue and there is some light available through the careful consideration of the precise nature of substitution itself.

Man did not first discover the necessity of a substitute to die in his place; this necessity was in the heart of God from all eternity. Who can declare what sin actually is in the sight of infinite rectitude? Who will assume to measure the ransom price God must require for the sinner? Who can state what the just judgments of outraged holiness were which were required by the Father and rendered by the Son? Or who can declare the cost to God of the disposition of sin itself from His presence forever?

Two Greek prepositions are involved in the doctrine of substitution. ̔Υπέρ (translated “for”) is broad in its scope and may mean no more than that a thing accomplished becomes a benefit to others. In this respect it would be declared by this word that Christ’s death benefited those for whom He died. However, this word is invested at times with the most absolute substitutionary meaning (cf. Titus 2:14; Heb 2:9; 1 Pet 2:21; 3:18). =Αντί (also translated “for”) conveys the thought of complete substitution of one thing or person in the place of another. Orthodox men, whether of one school or the other, will contend alike that Christ’s death was for men in the most definite sense. However, substitution may be either absolute or conditional, and in the case of Christ’s death for the sinner it was both absolute and conditional. Randles states this twofold aspect of truth.

Substitution may be absolute in some respects, and conditional in others, e.g., a philanthropist, may pay the ransom price of an enslaved family so that the children shall be unconditionally freed, and the parents only on condition of their suitable acknowledging the kindness. Similarly, the substitution of Christ was partly absolute, partly conditional in proportion to man’s capacity of choice and responsibility. His death availed for the rescue of infants from race guilt; their justification, like their condemnation, being independent of their knowledge and will, and irrespective of any condition which might render the benefit contingent. But for the further benefit of saving men who have personally and voluntarily sinned, the death of Christ avails potentially, taking effect in their complete salvation if they accept Him with true faith.[2]

The debate between limited and unlimited redemption is not a question of the perfect character of Christ’s substitution; His substitution is complete whether applied at one time or another, or if it is never applied. Likewise it is not a question of the ability or the inability of the sinner to believe apart from divine enablement. Rather it is a question of whether the full value of Christ’s death might be potentially provided for the nonelect, even though they never benefit from it, but are only judged because of it. The elect are saved because it is necessary for them to be saved in view of the fact that Christ died for them. The unlimited redemptionists believe that the substitutionary death of Christ accomplished to infinite perfection all that divine holiness could ever require for each and every lost soul, that the elect are saved on the ground of Christ’s death for them through the effective call and divine enablement of the Spirit, that the value of Christ’s death is rejected even by the elect until the hour that they believe, and that that value is rejected by the nonelect forever, and for this rejection they are judged.

It has been objected at this point that the belief of the unlimited redemptionist results in the end in man being his own savior; that is, he is saved or lost according to his works. One passage of Scripture will suffice to clear this matter. In Romans 4:5 it is written, “But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.” Here the thought is not that the candidate for salvation performs no works except belief, but rather that by believing he turns from all works of his own, on which he might depend, and confides in Another to do that which no human works could ever do. By so much the determination rests with man, though it is recognized that no man possesses saving faith apart from a divine enablement to that end. The peculiar manner in which God enlightens the mind and moves the heart of the unsaved to the end that they gladly accept Christ as Savior is in no way a coercion of the will; rather the human volition is strengthened and its determination is the more emphatic. It is futile to attempt to dismiss the element of human responsibility from the great gospel texts of the New Testament.

It is both reasonable and scriptural to conclude that a perfect substitution avails for those who are saved, that in the case of the elect it is delayed in its application until they believe, and that in the case of the nonelect it is never applied at all.

The Testimony of the Scriptures

In the progress of the discussion between the limited redemptionists and the unlimited redemptionists, much Scripture is noted on each side and, naturally, some effort is made by each group to harmonize that which might seem to be conflicting between these lines of proof. Some of the passages cited by the limited redemptionists are the following.

John 10:15. “I lay down my life for the sheep.” This statement is clear. Christ gave His life for His elect people; however, it is to be observed that both Israel’s election and that of the church are referred to in this text (v. 16).

John 15:13. Christ laid down His life for His friends.

John 17:2,6,9,20,24. In these important verses Christ declares that He gives eternal life to as many as are given to Him, that an elect company has been given to Him, that He prays now only for this elect company, and that He desires that this elect company may be with Him in glory.

Romans 4:25. Christ is here said to have been delivered for the sins of the elect and raised again for the justification of the elect. This, too, is specific.

Ephesians 1:3–7. In this extended text the fact that Christ is the Redeemer of His elect people is declared with absolute certainty.

Ephesians 5:25–27. In this passage Christ is revealed as both loving the church and giving Himself for it so that He might bring it with infinite purity and glory into His own possession and habitation.

In contemplating the Scriptures cited above and others of the same specific character, the unlimited redemptionists assert that it is the primary purpose of Christ to bring many sons into glory. He never lost sight of this purpose (that it actuated Him in all His sufferings and death is beyond question), and His heart is centered on those who are thus given to Him of the Father. However, not once do these passages exclude the truth, equally emphasized in the Scriptures, that He died for the whole world. There is a difference to be noted between the fact of His death and the motive of His death. He may easily have died for all men with a view to securing His elect. In such a case, Christ would have been motivated by two great purposes: to pay the forensic ransom price for the world, and to secure His elect body and bride. The former seems to be implied in such texts as Luke 19:10, “For the Son of man is come to seek and to save that which was lost,” and John 3:17, “For God sent not his Son into the world to condemn the world; but that the world through him might be saved.” The other purpose seems to be implied in such passages as John 10:15, “As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.” The Scriptures do not always include all aspects of a truth in any one passage. If these texts are used in isolation to “prove” that Christ died only for the elect, then it could be argued with equal logic from other isolated passages that Christ died only for Israel (cf. John 11:51; Isa 53:8) or that He died only for the Apostle Paul (for Paul declares of Christ, “Who loved me, and gave himself for me,” Gal 2:20). As well might one contend that Christ restricted His prayers to Peter because of the fact that He said to Peter, “But I have prayed for thee” (Luke 22:32).

The problem that both groups face is the need to harmonize passages that refer to limited redemption with passages that refer to unlimited redemption. To the unlimited redemptionist the limited redemption passages present no real difficulty. He believes that they merely emphasize one aspect of a larger truth. Christ did die for the elect, but He also died for the sins of the whole world. However, the limited redemptionist is not able to deal with the unlimited redemption passages as easily. These passages may be grouped together in the following way:

1. Passages which declare Christ’s death to be for the whole world (John 1:29; 3:16; 2 Cor 5:19; Heb 2:9; 1 John 2:2).

The limited redemptionist states that the use of the word world in these and similar passages is restricted to mean the world of the elect, basing the argument on the fact that the word world may at times be restricted in the extent of its scope and meaning. They claim that these universal passages, to be in harmony with the revelation that Christ died for an elect company, must be restricted to the elect. According to this interpretation, John 1:29 would read, “Behold the Lamb of God, which taketh away the sin of the elect.” John 3:16 would read, “For God so loved the elect that He gave His only begotten Son that whosoever of the elect believeth on Him should not perish, but have everlasting life.” Second Corinthians 5:19 would read, “God was in Christ, reconciling the elect unto Himself.” Hebrews 2:9 would read, “He tasted death for every man comprising the company of the elect.” First John 2:2 would read, “He is the propitiation for our [elect] sins: and not for ours only, but also for the sins of those who comprise the world of elect people.”

A study of the word cosmos has been presented elsewhere.[3] There it was seen that usually this word refers to a satanic system which is anti-God in character, though in a few instances it refers to the unregenerate people who are in the cosmos. Three passages serve to emphasize the antipathy which exists between the saved who are “chosen out of the world” and the world itself: “If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you” (John 15:18–19); “They are not of the world, even as I am not of the world” (John 17:16); “And we know that we are of God, and the whole world lieth in wickedness” (1 John 5:19). The limited redemptionist, then, is forced to claim that the elect, which the world hates and from which it has been saved, is the world. Shedd points to certain specific passages in an attempt to show that the word cosmos can at times refer to the “world” of believers.

Sometimes it is the world of believers, the church. Examples of this use are: John 6:33, 51, “The bread of God is he which giveth life to the world” [of believers]. Rom 4:13, Abraham is “the heir of the world” [the redeemed]. Rom 11:12, “If the fall of them be the riches of the world.” Rom 11:15, “If the casting away of them be the reconciling of the world.” In these texts, “church” could be substituted for “world.”[4]

In spite of Shedd’s assertion, not one of the passages quoted requires that it be interpreted in any light other than that usually accorded to the satanic system.

2. Passages which are all-inclusive in their scope (Rom 5:6; 2 Cor 5:14; 1 Tim 2:6; 4:10; Titus 2:11).

Again the limited redemptionist points out that in these passages the word all is restricted to the elect. Indeed, such passages must be restricted if the cause of the limited redemptionist is to stand—but are these properly so restricted? By the limited redemptionist’s interpretation, Romans 5:6 would read, “In due time Christ died for the elect, in their ungodly state.” Second Corinthians 5:14 would read, “If one died for the elect, then were the elect dead.” First Timothy 2:6 would read, “Who gave himself a ransom for the elect, to be testified in due time.” First Timothy 4:10 would read, “Who is the Saviour of the elect, especially of those that believe.” Titus 2:11 would read, “The grace of God that bringeth salvation hath appeared to the elect.”

3. Passages which offer a universal gospel to men (John 3:16; Acts 10:43; Rev 22:17; etc). The word whosoever is used at least 110 times in the New Testament and always has an unrestricted meaning.

4. A special passage, 2 Peter 2:1, wherein the ungodly false teachers of the last days who bring swift destruction on themselves are said to “deny the Lord that bought them.” Men are thus said themselves to be ransomed who deny the very ground of salvation and who are destined to destruction.

Two statements may be in order in concluding this section:

a. The limited redemptionist’s interpretation of John 3:16 tends to restrict the love of God to those among the unregenerate who are the elect. This interpretation is supported by quoting passages which declare God’s peculiar love for His saved people. There is no question but what there is a “much more” expression of the love of God for men after they are saved than before (Rom 5:8–10), though His love for unsaved men is beyond measure; but to assert that God loves the elect in their unregenerate state more than the nonelect is an assumption without scriptural proof. Some limited redemptionists have been bold enough to say that God does not love the nonelect at all.

b. What if God did give His Son to die for all men in an equal sense to the end that all might be legitimately invited to gospel privileges? Could He, if actuated by such a purpose, use any more explicit language than He has used to express such an intent?

Conclusion

Again let it be said that to disagree with good and worthy teachers is undesirable, to say the least; but when these teachers appear on both sides of a question, as in the present discussion, there seems to be no alternative. By an inner bent of mind some men tend naturally to accentuate the measureless value of Christ’s death, while others tend to accentuate the glorious results of the application of His death to the immediate salvation of the lost.

The gospel must be understood by those to whom it is preached and it is wholly impossible for the limited redemptionist, when presenting the gospel, to hide with any completeness his conviction that the death of Christ is only for the elect. And nothing could be more confusing to an unsaved person than to be drawn away from considering the saving grace of God in Christ to contemplating whether or not he is one of the elect. Who can prove that he is of the election? If the preacher believes that some to whom he addresses his message could not be saved under any circumstances, those addressed have a right to know what the preacher believes and in time they will know. Likewise it is not wholly sincere to avoid the issue by saying the preacher does not know whether any nonelect are present. Are they absent from every service? Is it not reasonable to suppose that they are usually present when such a vast majority of humanity will probably never be saved at all? In the preaching of salvation through Christ to lost men, no greater wrong could be imposed than to reduce truths that are throbbing with glory, light, and blessing to mere philosophical contemplation. May the God who loved a lost world to the extent that He gave His own Son to die for that world ever impart that passion of soul to those who undertake to convey the message of that measureless love to men!

Notes

  1. W. Lindsey Alexander, A System of Biblical Theology, 2 vols. (Edinburgh: T. & T. Clark, 1888), 2:111.
  2. Marshall Randles, Substitution (London: J. Grose Thomas, n.d.), p. 10.
  3. Lewis Sperry Chafer, Systematic Theology, 7 vols. (Dallas: Dallas Theological Seminary Press, 1948), 2:76–90.
  4. W. G. T. Shedd, Dogmatic Theology, 3 vols. (Edinburgh: T. & T. Clark, 1889), 2:479.