Was the death of Jesus Christ for all mankind—for every human being in the world, or for man actually and ultimately regenerate only—the chosen Church? Was it for all mankind, irrespective of their relation to Jesus Christ, or must we limit the actual benefits of the atonement to those who are spiritually united to Christ by faith? That the death of Christ is intended to benefit all mankind seems clear from the following scriptures: Isa. 53:6; 1 Tim. 2:6; 1 John 2:2, cf. 2 Cor. 5:19; Rom. 14:15; 1 Cor. 8:11. The scriptures, which to some seem to limit the effects of the atonement, are John 10:15, cf. vv 26, 29; Eph. 5:25-27.
Certain it is that the doctrine of the atonement is presented in the Scriptures as competent to procure and secure salvation for all. Indeed, not only competent but efficacious to do this very thing. It might seem that there is an apparent contradiction in the above-named scriptures. The atonement, in its actual issue, should realize and actualize the eternal purpose of God, the which is set forth as a desire that all men should be saved and come to a saving knowledge of the truth as it is in Jesus Christ. This is testified to be the general and universal invitation of the Scriptures to partake of the blessings of Christ's death. Thus the offer of the Gospel to all is not a pretence but a reality on the part of God. The divine willingness that all men should share the benefits of the atonement is all-inclusive, and really means what is offered. Yet on the other hand, we can not overlook the fact that, from another point of view the effects of the atonement—shall we say the purpose of the atonement?—seems to be limited to the sphere of the the true Church, so that only those who are really united to Christ by faith actually share in the merits of the atonement. Let us put it this way: "The atonement is sufficient for all; it is efficient for those who believe in Christ." The atonement itself, so far as it lays the basis for the redemptive dealing of God with all men, is unlimited; the application of the atonement is limited to those who actually believe in Christ. He is the Saviour of all men potentially (1 Tim. 1:15); of believers alone effectually (1 Tim. 4:10). The atonement is limited only by men's unbelief.
1. FOR THE WHOLE WORLD.
The Scriptures set forth this fact in the following statements: "And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world" (1 John 2:2). Christ's death was the ground on which God, who is absolutely holy, could deal with the whole race of men in mercy, and pardon their sins.
John 1:29—"Behold the Lamb of God, which taketh away the sin of the world." Not the sin of a few individuals, or of an elect race, like Israel, but the sin of the whole world. This was a striking truth to reveal to a Jew.
1 Tim. 2:6—"Who gave himself a ransom for all, to be testified in due time." It is for this reason, as the context of this passage shows, that we may pray for all men. If all men were not capable of being saved, how then could we pray to that end?
2. FOR EACH INDIVIDUAL MAN.
This is but a detailed statement of the fact that He died for the whole world. Not a single individual man, woman, or child is excluded from the blessings offered in the atonement.
Heb. 2:9—"But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man." Leo the Great (461) affirmed that "So precious is the shedding of Christ's blood for the unjust, that if the whole universe of captives would believe in the Redeemer, no chain of the devil could hold them." General Booth once said: "Friends, Jesus shed His precious blood to pay the price of salvation, and bought from God enough salvation to go around."