It has just struck me that the multiplicity of the considerations here advanced may lead to some degree of confusion. I will therefore repeat some of them, and glance at others, condensing them into as few words as possible. I think the effect will be that the total argument will be presented with more clearness and force.
We read that Christ "gave Himself a ransom for all." To my mind that settles the extent of the Atonement. Words could not be plainer. But if Christ gave Himself a ransom for all, will He be satisfied with saving only some? Surely He will see that the ransom which He paid will have its due effect. That means that somehow, sometime, all will be saved. Else in regard to those who are not saved, He died in vain; which is unthinkable.
But He will be satisfied. Yes. He will be satisfied. It is so predicted. Can He be satisfied with less than the salvation of every human soul? We have seen that He died for all. Can He be satisfied with less than the redemption of all? If that is not effected now, will it not be effected later? His administration is from everlasting to everlasting.
It is said again that "He is the propitiation for our sins, and not for ours only, but also for the sins of the whole world." The scope of His Atonement is universal. Evidently it fails of its full effect now. There are millions who have not even heard the Saviour's name; but they are included in the great plan of propitiation, and it cannot fail.
Then it is written that He "tasted death for every man." This puts the matter beyond all peradventure. His Atonement was not only for the whole world, but for every man. He had every individual singly in His view in making His Atonement; and will it fail of its effect? Surely "His purpose will stand, and He will do all his pleasure."
We read again that "all Israel shall be saved." The words must not be minimized or explained away. Certainly Israel is not saved now. Think of the sins into which they fell in the past; think of all the crises in their history when God was ready to cast them off; think of their condition to-day,—a byword and a hissing among the nations. If the scene is thus to be closed, it seems a mistake ever to have chosen them as a people at all. But it was no mistake. Their time will come; if not in this life, then in the life beyond. They will be saved; the promise will stand.
Again: Christ has promised that if he is lifted up on the cross He will draw all men to Himself. If that promise is limited to this life it is not true. Christ has not drawn more than a moiety of mankind to Himself. But it is gloriously true if we take in the future. He is not limited to one epoch of time. A thousand years are with Him but as one day.
Then think of the sacrifice which the Father made. He gave His Son. Who will fathom the meaning of that sacrifice? Some there are who say that God cannot suffer. On the contrary. I believe that His suffering in giving His Son no man nor angel can fathom. And is it to be thought that God made that sacrifice for less than every human soul? The fact that He loved every soul that He has made, should settle the question.
Then we are often told that the Atonement is suited for all, though it is not intended for all. When we admit that God loves every soul, and that the Atonement is suited for all, are we not shut up to the conclusion that it is, or will be, applied to all? Nothing could hinder, except man's own obstinacy, and we have seen that his obstinacy can be overcome without interfering with his freedom.
We believe that sin will finally be put down. To that effect there are many scriptural declarations. But it is conceivable that it is tolerated for a time as an object lesson, and as a safeguard against evil. Some such beneficent design God certainly has in view; else all His benevolent purposes would take effect in this life. We have to remember that His administration is from everlasting to everlasting. We have also to remember that God has all moral as well as all physical power, even to taking captive the most wicked of men.