What did Christ accomplish in His death? Was He dying merely as a martyr or an example? For whom did Christ die, so as to secure their redemption? Did Jesus really rise from the dead? If so, why is it important?
Leadership Training and Development
Systematic Theology
The Doctrine of the Accomplishment of Redemption
Introduction: Though the elect of God had been chosen in Christ before the foundation of the world, their election did not actually save any of them. It only marked out particular sinners for salvation. Those who were chosen by the Father and given to the Son must be actually redeemed if they were to be saved. The Doctrine of the Accomplishment of Redemption deals with those specific aspects of the Work of Christ which He performed in order to secure the redemption of His people. I will expand upon three various aspects in this section:
1. The Perfect Life of Christ
2. The Substitionary Death of Christ
3. The Bodily Resurrection of Christ
1. The Perfect Life of Christ: This is sometimes referred to as the “active obedience” of Jesus Christ. God’s holy law demands not only perfect obedience to its precepts, but the payment of a penalty for any and all infractions. Christ, in His perfect life, obeyed perfectly God’s holy Law (His active obedience), thereby earning heaven and eternal life, not only for Himself, but also for all He represented. Christ, in His substitionary death, paid the penalty for every infraction of God’s Holy Law (His passive obedience) for all He represented. The death of Christ paid the debt we owed to divine justice, but in a sense was only a negative service. It brought us back to the zero point, back to the position Adam was in before he fell. The perfect life of Christ gives us something positive — eternal life, heaven, and the righteousness of Jesus Christ Himself. Not only did Christ die as a substitute for His people, He lived as a substitute for His people. Not only did Christ die for you, He lived for you! By Christ’s passive obedience we have been rescued from hell. By Christ’s active obedience we are given entrance into heaven.
Scriptural Basis for the Imputation of Christ’s Righteousness To Believers:
1. Rom.4:4-6
2. Rom.9:30
3. 1 Cor.1:30
4. 2 Cor.5:21
5. Phil.3:9
2. The Substitutionary Death of Christ:
A. The Efficacy of the Atonement:
1) The Bible Teaches That the Death of Christ Redeems Men: To redeem is “to set free by the payment of a ransom.” To say that Jesus is your redeemer, is to say that He is your Ransomer. Inherent in the idea of redemption are the ideas of deliverance and purchase. The price that He paid was His bloody death. He has set believers free from the curse of the Law, the power of the devil, this evil world, the penalty and power of sin, and one day even to the presence of sin. (Gal.3:10-13; Heb.2:14; Gal.1:4; Eph.1:7; 1Pet.1:18-19; Rom.8:23)
2) The Bible Teaches That the Death of Christ Saves Men: This concept is closely related to redemption. Salvation speaks of being rescued. Men are in danger of the merited penalty of their sin — eternal destruction. They need to be rescued. The death of Christ does just that! We have been rescued from wrath! (Mt.20:28; Lu.19:10; 1Tim.1:15).
3) The Bible Teaches That the Death of Christ Propitiates God: A propitiation is that which removes God’s wrath. An infinitely holy God can have only one response to sin – wrath and righteous indignation. The death of Christ turns away God’s righteous indignation so that He can accept the believing sinner without violating His own nature. (Rom.3:24-26; 1Jn.2:2; Heb.2:17; 1Jn.4:10)
4) The Bible Teaches that the Death of Christ Reconciles God and Man: This means that it is that by which the enmity between a Holy God and a sinful man is removed, so that they can dwell together as friends in peace. Before conversion, a sinner is an enemy of God. Through faith in Christ he becomes the favored of heaven, no longer alienated by wicked works but brought near through the blood of Christ. (2 Cor.5:18-19; Rom.5:10; Col.1:22; 1 Pet.3:18)
5) The Bible Teaches That the Death of Christ Has Merited Justification For Men: Justification refers to God legally declaring the believing sinner righteous in His sight. It is the imputation of Christ’s righteousness to his account at the moment he believes. In Christ’s death the believer’s sins were imputed to Him, so that when He died, the believer’s sin debt was cancelled. (Rom.5:9; Rom.3:24; Rom.8:33-34; 1Cor.1:30)
For the sake of clarity you may wish to think of the effects of the death of Christ in these 5 categories: Redemption, Salvation, Propitiation, Reconciliation, and Justification.
B. The Extent of the Atonement:
1) What The Issue Is: At this point we must ask ourselves the obvious question, “For whom did Christ die? For whom did He secure redemption, salvation, propitiation, reconciliation and justification?” This is a difficult question, and one in which there has been much controversy. It would behoove us all to enter into the discussion with much humility, trusting only in God’s revealed word for our answers!
a. The Universalist Position: Christ’s death is efficacious. It actually redeems, saves, propitiates God’s wrath, reconciles and justifies. It was offered on behalf of every man, woman, and child that has ever lived. Therefore, all men who have ever lived or who will ever live will be saved. They believe that as Adam represented all men, so Christ came to represent all men. They reject the doctrine of hell.
b. The Arminian Position: The death of Christ is non-efficacious. It is offered for the salvation of all men. Christ’s redeeming work made it possible for everyone to be saved but did not actually secure the salvation of anyone. Although Christ died for all men and for every man, only those who of their own free will choose to believe will be saved. The death of Christ did not actually put away the sins of anyone. Christ’s death becomes effective only if man chooses to accept it. This view maintains that the death of Christ has made all men saveable, but in and of itself, does not save anyone at all.
c. The Reformed Position: Historical or main line Calvinism has consistently maintained that Christ’s redeeming work was definite in design and accomplishment – that it was intended to render complete satisfaction for certain specified sinners and that it actually secured salvation for these individuals and for no one else. The salvation which Christ earned for His people includes everything involved in bringing them into a right relationship with God, including the gifts of faith and repentance. Christ did not die simply to make it possible for God to pardon sinners. Neither does God leave it up to sinners as to whether or not Christ’s work will be effective. On the contrary, all for whom Christ sacrificed Himself will be saved infallibly. Redemption, therefore, was designed to bring to pass God’s purpose of election.
2) What The Issue Is Not:
a. Whether There Is Infinite Value In Christ’s Death: Arminians and Calvinists all agree that the worth and value of Christ’s death cannot be limited whatsoever. It is valuable enough to have saved not only every person who has ever lived on this planet, but also a billion others besides, if God had so intended.
b. Whether There Are Benefits From the Death of Christ for All Men Indiscriminately: Both Arminians and Calvinists agree that there are such benefits for the elect and non-elect alike, such as God’s common grace in sending rain, sunshine, harvests, food, clothes, and the benevolent efforts of Christians towards others in relieving their suffering through hospitals, feeding hungry, clothing the naked, etc.
c. Whether All People Will Be Saved: Both Armians and Calvinists agree that not all men will be saved, as Scripture makes very clear. (Mt.25:31-46; Rev.20:15).
3) In What Way Is The Atonement Limited? Calvinists are told that they believe in a “limited atonement”, but actually anyone who believes there will be anyone in hell believes in a limited atonement. Either the atonement is limited in its efficacy (Arminians) or in its extent (Calvinists). The real question is, “Who limits the atonement?” Does man limit it by His free will, or does God limit it by His sovereign purpose? Has God put the greatest thing He has ever done in the fickle hands of sinful men to do with what they will, or has He kept it in His own hands to do with it what He wills? The Calvinist’s view of the atonement is like a narrow bridge which goes all the way across the stream; while the Arminian’s atonement is like a great wide bridge that goes only half-way across.
Spurgeon: “We are often told that we limit the atonement of Christ, because we say that Christ has not made a satisfaction for all men, or all men would be saved. Now, our reply to this is, that, on the other hand, our opponents limit it: we do not. The Arminians say, Christ died for all men. Ask them what they mean by it. Did Christ die so as to secure the salvation of all men? They say, ‘No, certainly not.’ We ask them the next question – Did Christ die so as to secure the salvation of any man in particular? They answer ‘No.’ They are obliged to admit this, if they are consistent. They say, ‘No. Christ has died that any man may be saved if’ – and then follow certain conditions of salvation. Now, who is it that limits the death of Christ? Why, you. You say that Christ did not die so as infallibly to secure the salvation of anybody. We beg your pardon, when you say we limit Christ’s death; we say, ‘No, my dear sir, it is you that do it.’ We say Christ so died that He infallibly secured the salvation of a multitude that no man can number, who through Christ’s death not only may be saved, but are saved and cannot by any possibility run the hazard of being anything but saved. You are welcome to your atonement; you may keep it. We will never renounce ours for the sake of it.” Quoted from Packer, “Introductory Essay,”
4. Arguments for the Doctrine of Particular Redemption:
a. The Argument From the Nature of the Atonement? Was the atonement of Christ efficacious, or non-efficacious? Does it make salvation possible, or certain? Is it described in terms of benefits which are potentially secured or actually secured? You be the judge! (Mt.1:21; Mt.26:28; Lu.1:68; Lu.19:10; Acts 20:28; Rom.8:33-34; Heb.1:3; 9:12; 9:26; 9:28; 10:14)
b. The Argument From The Testimony Of Scripture: In many places the death of Christ is said to effect the salvation of a particular group of people — His people, the many, the church, the sheep, those given to the Son, the elect. (His people – Mt.1:21; The many – Mt.20:28; 26:28; Heb.9:28; Isa.53:10-12; The Church – Acts 20:28; Eph.5:25-27; The Sheep – Jn.10:11,15; Acts 20:28; Those Given to the Son – Jn.17:2,6,9,19; The elect – Rom.8:31-34).
c. The Argument From The Unity of the Trinity in the Plan of Salvation: If God the Father has from the beginning chosen a people unto salvation (2 Thess.2:13) and God the Spirit applies salvation to these very ones (2 Thess.2:13), then is it reasonable to believe the God the Son should seek to enlarge upon God’s plan? Do the three persons of the Trinity work together to accomplish the same purpose, or do they have different purposes from one another? Has the Father elected a people, and then Christ died to save all, while the Holy Spirit regenerates only those the Father has elected? Jn. 6:38-39
d. The Argument From The Intercession Of Christ: Christ’s heavenly intercession is definitely restrictd to the elect (Jn.17:9; Heb.7:25; Rom.8:35). Did Jesus die for those whom He will not intercede for? The Bible teaches that Christ dies to secure the salvation of all those the Father has given Him, and then rises to intercede that all the blessings He has purchased for them will infallibly be theirs.
e. The Argument From The Justice Of God: There are only 4 possible alternatives. Either 1) Christ died for all the sins of all men; 2) Christ died for all the sins of some men; 3) Christ died for some of the sins of all men; and 4) Christ died for some of the sons of some men. If it is either #3 or 4, then no one will be saved, because they still have some sins to account for. If #1 is true, then why aren’t all men saved? The common answer is “Because of their unbelief.” But isn’t unbelief sin? (Jn.16:9). Thus, in that case, it would not matter if you believed or not. Unbelief would be atoned for as well as every other sin. The only option that is left is #2. How can God be just and yet punish Christ for my sins and then punish me for them in hell!
Augustus Toplady: Payment God cannot twice demand; First at my bleeding Savior’s hand, and then again at mine.”
Charles Spurgeon: “To think that my Savior died for men who were or are in hell, seems a supposition too horrible for me to entertain. To imagine for a moment that He was the Substitute for all the sons of men, and that God, having first punished the Substitute, afterwards punished the sinners themselves, seems to conflict with all my ideas of Divine justice. That Christ should offer an atonement and satisfaction for the sins of all men, and that afterwards some of those very men should be punished for the sins for which Christ had already atoned, appears to me to be the most monstrous iniquity that acould ever have been imputed to Saturn, to Janus, to the goddess of the Thugs, or to the most diabiolical heathen deities. God forbid that we should ever think thus of Jehovah, the just and wise and good!”
f. The Argument From The Absolute Necessity of an Effectual Atonement: If man is dead in sin, then a potential atonement not only may have ended in failure, but most certainly would have done so. None could have been saved at all, for a spiritually dead man cannot respond of his free will to embrace Christ’s death. Rather, the Bible teaches that when Christ went to the cross, He knew He would be victorious! He knew He would redeem His seed, and thus was satisfied (Isa.53:10-12). If Christ was trying to save all men at the cross, then His death has been a woeful failure. If, on the other hand, He was actually saving His elect, then it is a glorious success!
5. Objections to the Doctrine of Particular Redemption:
A. The Bible Says that Christ Died for the World: 1Jn.2:2
1) In Scripture “World” has at least 8 different meanings:
a. Planet earth – Acts 17:24
b. The Heavens as distinguished from the earth – Ps.90:2
c. Every single person in the world – Rom.3:6,19
d. Many persons in the world – Jn.12:19; 16:8; 17:21; 1 Cor.4:9; Jn.8:26
e. God’s People in the World – Jn.6:33,51
f. Jews & Non-Jews Alike: Jn.4:42 (context)
g. The Unbelieving/Wicked of the World – 1Jn.5:19; Jn.1:10; 14:17,22
h. Gentiles: Rom.11:12,15
Very rarely does the word “world” refer to every person in the world! Its meaning must be determined from other considerations, such as context, parallel passages in the author’s other writings, etc.
2) The Hebrew Mindset: believed God loved them exclusively and was going to send the Messiah to save them alone! When the Bible says that Christ is the Savior of the world, the meaning may be that He is sent to be the Savior of Gentile nations as well as the Jews (Rev.5:9).
Matthew Henry’s Exposition of 1 Jn.2:2: “It is not confined to 1 nation; and not particularly to the ancient Israel of God. Not only for the sins of us Jews, us that are Abraham’s seed according to the flesh, but also for those of the whole world. Not only for the past, or us present believers, but for the sins of all who shall hereafater believe on Him or come to God through Him. The extent and intent of the Mediator’s death reaches to all tribes, nations, and countries. As He is the only, so is He the universal atonement and propitiation for all that are saved and brought home to God, and to His favor and forgiveness.”
3) John’s Parallel Passage: Jn.11:49-52. Us Only – parallel’s “the nation only”. The Whole World – parallels “the children of God scattered abroad.”
4) Likely John Writing to Jewish Believers: Gal.2:9. James wrote to dispersed Jews (James 1:1). Peter wrote to dispersed Jews (1Pet.1:1).
B. The Bible Says Christ Died For All Men: 1 Tim.4:10; Heb.2:9; 1 Tim.2:6.
1) There Are Many Different Ways The Word “All” Is Used In Scripture:
a. All In Christ: Rom.5:18
b. Many: Mk.1:5; 1:37; Jn.4:39; Acts 22:15
c. All Without Distinction: all kinds – Jn.12:32; 1Tim.2:6
APPLICATION:
1. Rejoice that Christ had you in mind personally when He went to the cross!
2. Rejoice that Christ paid an actual atonement! You can never perish! God cannot punish your sins twice!
3. Worship, serve, and love your God for such an indescribable gift!
3. The Bodily Resurrection Of Christ:
A. The Importance of the Resurrection:
1) If Christ did not rise from the dead then He would be a liar (Mt.20:19).
2) If Christ did not rise from the dead then we would have no High Priest, Intercessor, Advocate, and Head of the Church.
3) If Christ did not rise from the dead we have no Gospel to proclaim (1Cor.15:3-8).
4) If Christ did not rise from the dead our faith is without content (1Cor.15:13-19).
B. Evidences for the Resurection:
1) His appearances (Mary Magdalene and other women, Peter, disciples on Emmaus road, disciples in upper room except Thomas, disciples including Thomas, disciples at Sea of Galilee, apostles, James, more than 500 brethren, those who witnessed ascension).
2) Effects which must have a cause (empty tomb, Mt.28:11-15; Day of Pentecost, Acts 1:5; 2:33; Day of worship, Rev.1:10).
C. Results of the Resurrection:
1) Proof that our Bodies will Be Raised: Jn.14:19; 1Cor.15:22
2) Proof of Christ’s Claims: Mt.28:6
3) Proof That God Accepted Christ’s Sacrifice: Rom.4:25
4) Proof that Christ Now Exercises All Authority on Behalf of His Church: Eph.1:20-22
4:13).
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