It is very sad that the atoning death of the Saviour of sin­ners has been and continues to be a controversial issue in the Church. This in itself is already a good illustration of man's depravity. Some of the hottest theological battles have been fought over the question: for whom did Christ die? Did He give His life for the whole world, or only for the elect? In other words, what is the nature and extent of the Atonement?

According to the Reformed faith or Calvinism, Christ's redemption was definite in design and accomplishment. That means that the atonement was intended to secure the salva­tion of a definite number of people, the elect. This salva­tion, which Christ earned for His people, included everything involved in bringing them into a right relationship with God, including the gifts of faith and repentance. All Calvinists agree that Christ's atoning death was of infinite value and that if God had so willed, the whole human race could have been saved by it. It would have required no more salvation for every human being who ever lived, than it did for Him to secure salvation for the elect only.

Christ came into the world to represent and save only those given to Him by the Father. His saving work was limited, therefore, in that it was designed to save some and not others.

Against this view there is the Arminian position, which states that the atonement was designed to make possible the salvation of all men, on the condition that they believe, but that Christ's death in itself did not actually guarantee the salvation of any human being.

Notice how both Calvinists and Arminians place a limita­tion on the atoning work of Christ. But there is a difference. As Steele and Thomas say in their booklet, The Five Points of Calvinism:

Since all men will not be saved as the result of Christ's redeeming work, a limitation must be admitted. Either the Atonement was limited in that it was designed to secure salvation for certain sinners but not for others, or it was limited in that it was not intended to secure salvation for any, but was designed only to make it possible for God to pardon sinners on the condition that they believe ... In other words, one must limit its design either in extent (it was not intended for all) or effectiveness (it did not secure salvation for any.)

But let us turn to Scripture. Does the Bible teach that Christ died for the whole world or for the elect only? In His high priestly prayer Jesus, addressing His Father, says: I pray not for the world, but for those whom thou hast given me; for they are thine (John 17:9). Here we see that Christ is drawing a sharp line of demarcation which separates man from man. There is a group called the world for which Christ is not praying. But there is another group for whom He is pouring out His heart. They are mine, Christ says, for Thou host given them to me. Christ is speaking here about the elect. He is about to shed His blood for them on the cross. While He is in the garden of Gethsemane He commends them to His Father's keeping. They are the objects of His special love and concern.

The implication is that Christ did not die for the world, the non-elect. Or do you think it likely that Christ would say one moment, I pray not for the world, and that a few hours later He would lay down His life for that world? That Christ died only for His people is already indicated by His Name. When Mary is expecting the Christ-child, the angel Gabriel instructs Joseph: Thou shalt call His name Jesus, for He shall save His people from their sins (Matthew 1:21).

In the Gospel of John we find the same concept. In the tenth chapter we read:

I am the good shepherd, and I know mine own, and mine own know me, even as the Father knoweth me, and I know the Father and I lay down my life for the sheep.

In this chapter also, Christ makes it clear that there are two kinds of people in this world: the saved and the lost, or to use His metaphor, the sheep and the goats. Christ says: I am the good shepherd; the good shepherd giveth His life for the sheep. Notice that He says, for the sheep, not for the goats — they are excluded. And if this is not clear, listen to what Christ says a few verses later to the unbelievers of His day: Ye are not of my sheep; ye are of your father the devil. Certainly He did not come to die for them!

Suppose for a moment that He had died for these goats, many of whom are already in hell — think of Judas. Then Christ would have wasted a large part of His sacrifice. Because the majority of people die in unbelief, Christ's atone­ment would have been more a failure than a success. But to say that Christ's death is in any way a failure is sinful. To say that Christ set out to save men, but that He failed in even one instance, is to dishonor the redemptive work of Christ.

Scripture declares that Christ's death was a perfect sacrifice. He accomplished completely what He set out to do. He set out to save His own; He paid the price of their sin; and that is exactly what He accomplished on the cross. Moreover, to say that Christ died for someone who ultimately perishes, is to imply that God is not just. If Christ paid for my sins, then the guilt of my sin is all gone. The condemna­tion of God is taken away. The wrath of God is lifted from me. But if God still were to condemn me for the sins for which Christ died, He would not be just. He would demand a double payment for sin. First, Christ paid for them, and then I still have to pay for them. The Bible says, however, that God is supremely just. Therefore the believer may say with a certain poet:

From whence this fear and unbelief?
Host thou, O Father, put to grief
Thy spotless Son for me?
And will the righteous Judge of men
Condemn me for that debt of sin
Which, Lord, was charged on thee?

Complete atonement thou host made
And to the utmost farthing paid,
Whate'er thy people owed;
How then can wrath on me take place
If sheltered in thy righteousness,
And sprinkled with thy blood?

If thou host my discharge procured
And freely in my place endured
The whole of wrath divine,
Payment God cannot twice demand,
First at my bleeding Surety's hand
And then again at mine.

Turn then, my soul, unto thy rest.
The merits of thy great High priest
Speak peace and liberty,
Trust in his efficacious blood,
Nor fear thy banishment from God,
Since Jesus died for thee.

Christ's death then was not a failure. By no means! Every soul for whom Christ died shall be saved. He died only for those whom the Father had given Him in eternity, before the creation of the world. We believe, therefore, in a limited atonement. But doesn't the Bible say, Whosoever will may come? Certainly, but this invitation does not in any way con­tradict the doctrine of limited atonement or particular redemp­tion. It rather confirms it. Whosoever will — but only those whom God has chosen are given the will to come and take the water of life freely. As the late Rev. Peter Eldersveld once said in a radio speech: God not only has the gift for them, but He gives them the grace to receive it as well. That's the way He finds them and draws them out of the whole human race — by saying to the world: Whosoever will may come. It is like a huge divine magnet; it draws only those who have been magnetized, those for whom Jesus died.

At this point you may ask, why preach the Gospel to all the world if Christ died only for the elect? What is the use in calling sinners to faith in Christ if you cannot tell everyone of them that He died for them? This is a common objection against the Calvinistic view of the atonement. Yet, it is based on a misconception of what the Gospel is.

Many preachers think that the only way to preach the Gospel is to tell sinners that Christ died for them, and that they must believe this. But I challenge anyone to find Scrip­tural proof for this. Careful study of the New Testament will show that both Christ and His apostles never made statements such as, "Believe that Jesus died for your sins." What we do find are exhortations to believe on the Lord Jesus Christ, and then the promise is that those who do, shall be saved.

The Gospel, indeed, declares that Christ died for the ungodly (Romans 5:6), and that the most ungodly wretch who repents and believes shall be saved.

This is a faithful say­ing, and worthy of all acceptation, that Christ Jesus came into the world to save sinners.1 Timothy 1:15

Yes, even the chief of sinners can be saved. That great fact supplies the warrant to preach the Gospel unto all men. But it is only as the individual sinner believes on Christ that the conclu­sion may be drawn that Christ died for him.

Do any of you ask, did Christ die for me? I am not going to answer this question in the popular way which is: "Yes, He died for the whole world and also for you." I am first going to ask you a few questions. Do you want a Saviour? Do you need a Saviour? Are you conscious of sin? Has the Holy Spirit taught you that you are lost? Do you feel that you cannot do anything to satisfy God's justice? Have you given up all confidence in yourself? And can you say with all your heart: Lord, save me or I perish? Then I may tell you that Christ died for you. Your name is written in the book of life. I invite you, in the name of Christ, to believe that He died for you on the cross. Yes, you are urged to cast yourself upon the Rock of ages which was cleft also for you.

If you believe in Christ as your only hope, have no fear. You are eternally secure in Him. The work He has in you begun, shall by His grace, be fully done.