The Atonement

APPENDIX

APPENDIX A

Though a doctrine should be maintained or admitted on the strength or correctness of its principles, in the minds of some an objection is suffered to obscure a principle, however well it may be established. Many have been so thoroughly indoctrinated in the idea that the death of Christ is equivalent to the Atonement that it is really difficult for them to appreciate our argument on justification by faith, and to understand the relation of such justification to a future Judgment. And again, by assuming that the death of Christ and the Atonement are identical, they are involved in endless controversy in regard to the application of the benefits of the Atonement. It will not appear to be out of place to further notice these points. AERS 333.1

We read that Christ died for all. Some who take the view that the death of Christ is the Atonement, readily conclude that the sins of all have been atoned for, and argue thence that no condemnation can remain to any. The argument is reasonable, but the premise is defective. AERS 333.2

Others, assured from the Scriptures that all will not be saved, that some do now and will finally rest under condemnation, are shut up to the conclusion that the Atonement is not made for all. They also regard the death of Christ and the Atonement as the same thing, and therefore are necessarily precipitated to the opposite extreme, that Christ did not die for all, but only for a chosen part of mankind. Here again, the difficulties of ultra Calvinism lie in the assumption on which their argument is based. The distinction herein advocated and sustained by plain Scripture facts and declarations, removes the errors of “Universalists” and “Partialists,” and, if recognized, would bring all together on the harmonious testimony of the word of God. AERS 333.3

And we would urge upon the consideration of the reader that, assuming that the Atonement was made on Calvary, one of the above positions must necessarily be admitted. Either the death of Christ was for a limited number (as the Atonement is), or else the sins of all have been atoned for, and all must be saved. If the Atonement be already made, if the sanctuary be already cleansed, and sin blotted out by an act long passed, we are unable to see how the destiny of man is to be affected by the proclamation and belief of the truth. It will be said that our faith lays hold of that which has been done for us; and if the declaration referred merely to what the Scriptures say has been done, it would be correct. But if our sin was removed or blotted out long before we were born, it is hard to see how the fact could be more a fact, or made more certain by our belief of it; or if our sins were not so blotted out, our unbelief could not affect the omission. But “Christ died for all;” and yet the impenitent will be “punished with everlasting destruction.” This is in harmony with what has been shown in commenting on Romans 5:10, pages 193-195, namely, that the death of Christ does not of itself save any one, but it makes salvation possible to every one. It is a matter of wonder that Bible readers have ever for a moment recognized as true the idea that death makes an atonement, when the Atonement is always represented as the work of the priest, performed in the sanctuary, with the blood of the offering. AERS 334.1

The position of an individual who is justified by faith may be illustrated thus: A owes B a sum which he is not able to pay, and C engages to take the responsibility of the debt on certain conditions; and in order to make it sure, C deposits with B an amount sufficient to cover the debt. Now it is stipulated that if A fulfills the conditions, B shall cancel the debt from the deposit made by C. And as long as A is faithfully fulfilling the conditions, so long is B satisfied in regard to the debt; and of course he will not trouble A for it, knowing it is secure. Thus A is accounted just, in the sight of B, though not really just in himself, because he fails to pay a just debt. He is considered as just, or justified through obedience to the conditions of C, who is his surety. But if A refuses or neglects to fulfill the conditions, the deposit of C no longer avails for him; he falls from the favor of B, which he had enjoyed through this arrangement, and the debt stands against him as fully as though C had never engaged to pay it on any condition. AERS 335.1

That justification by faith, or the pardon we receive while on probation, is a conditional pardon, is proved by our Saviour’s words in Matthew 18:23-35. Here is presented the case of a servant who owed his lord ten thousand talents; but having nothing to pay, and manifesting honesty of intention, “the lord of that servant was moved with compassion, and loosed him, and forgave him the debt.” But this servant met his fellow-servant, who owed him the trifling sum of two hundred pence; and who plead for mercy in the same terms in which the first had so successfully plead before his lord. But this servant would not show mercy; he thrust his fellow-servant into prison till he should pay the debt. Hearing of this, his lord called him, and said unto him, “O thou wicked servant, I forgave thee all that debt, because thou desiredst me. Shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.” This we say is the Bible view of forgiveness in the gospel, or justification by faith, while we are waiting for the decisions of the Judgment. And on this plain case we are not left to merely draw a conclusion; the Saviour has made the application for us, and from this application there can be no appeal. He says: “So likewise shall my Heavenly Father do unto you, if ye from your hearts forgive not every one his brother their trespasses.” AERS 336.1

That this is a true representation of the position of the penitent, is evident from the declarations that “he that endureth unto the end”—he that is “faithful unto death”—shall be saved; while he that is justified by faith may, by disobedience, lose that justification, and his righteousness will not be remembered. The blood of Jesus is the bounteous supply—the rich deposit where all may find a covering for their sins; but whether their sins are actually atoned for and removed by that blood, depends upon their acceptance of it and their faithfulness to the conditions of acceptance. Without faith and obedience this deposit will never avail for any one. AERS 337.1

Yet we hear many say, with the utmost assurance: “My debt is all paid; I cannot be lost, since Christ has died for me.” But this is not the language of trust; it is rather that of presumption. Faith claims the promise of God on the fulfillment of its condition. We cannot consent to the idea of unconditional salvation. Whether they are aware of it or not, this is the position of all who expect to be saved because their debt is paid, or because Christ died for them. Every human being can say the same. AERS 337.2

But we must notice the real point of this doctrine, namely, that God chose a certain part of mankind, and predetermined that they should be saved, passing by or reprobating the remainder. In 2 Corinthians 5:14 we are told that “Christ died for all;” in Hebrews 2:9, “that he, by the grace of God should taste death for every man;” and in 1 John 2:2, that he is the propitiation “for the sins of the whole world.” Did Christ shed his blood for these reprobate ones? Is he their mediator? And some of this faith will answer in the negative; they will say that he did not die for them, but only for the elect. But if he did not die for them, was anything done for them? And how can they be said to “neglect so great salvation” (Hebrews 2:3), if no salvation was provided for them? or trample on divine grace, which was no grace to them? AERS 337.3

On account of the inherent repulsiveness of the doctrine known as “Calvinism,” we often find persons claiming to hold it in a modified form. But that is impossible; it cannot be modified. It is fixed and inflexibly rigid in every feature. It is a belief that God irrevocably decreed and determined all things; and the belief can no more be modified than a fixed decree of Deity can be modified. It may only be exchanged for something else; but in itself it admits of no degrees; for the moment, that a condition is incorporated into it, it is something else. Calvinism teaches unconditional personal election; and unconditional personal reprobation is its converse and necessary attendant. AERS 338.1

The Scriptures clearly teach these things, namely: free grace, justification by faith, and the necessity of good works to salvation; and these are all in harmony. AERS 338.2

It is not our purpose to examine at length the various texts quoted on this subject; but rather to notice the principles on which the true doctrine rests, and introduce texts sufficient to corroborate the principles. AERS 338.3

The great question to be decided is this: In what respect is the gospel plan unconditional, and in what respect is it conditional? If there is anywhere such a distinction, and if we can clearly trace the line, the subject must thereby be relieved of much difficulty. Examining this, we find that, AERS 339.1

1. The introduction of the gospel, or setting forth of Christ as the way of salvation, was unconditional. But, AERS 339.2

2. The application of the gospel to individual salvation, is conditional. AERS 339.3

We do not see how any, who believe the Bible, can dissent from either of these declarations. It is not said to the world, nor to any class in the world, that if they would do some certain thing Christ should die for them. But it is said that if they will believe and do certain things, they shall be saved by his blood so freely shed for the sins of the world. “God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” John 3:16. Freely and unconditionally he gave his Son to be a propitiation for the sins of the whole world, to die for all; but not so that they will be saved from perishing if they refuse to repent and believe. Salvation was freely purchased by the death of Christ, but will never be given to those who neglect it. Hebrews 2:3. Eternal life through Christ was freely and unconditionally brought to man; Romans 6:23; yet, if they would not perish they must “lay hold on eternal life;” 1 Timothy 6:19; which they can only secure “by patient continuance in well-doing;” Romans 2:7; and so “work out their own salvation with fear and trembling.” Philippians 2:12. But in uniting works to faith we detract nothing from the grace and glory of Christ, for we can do nothing in our own unassisted strength. John 15:5. With this distinction in view we find no difficulty in harmonizing all the Scriptures. But we will notice a few texts to further show the conditional nature of God’s promises to man. AERS 339.4

When the Lord sent Moses to the children of Israel, it was with this message: “Say unto them, The Lord God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and seen that which was done to you in Egypt; and I have said, I will bring you up out of the affliction of Egypt unto the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Jebusites, unto a land flowing with milk and honey.” Exodus 3:16, 17. Again he said to them: “And I will take you to me for a people, and I will be to you a God; and ye shall know that I am the Lord your God, which bringeth you out from under the burden of the Egyptians. And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it to you for an heritage; I am the Lord.” Exodus 6:7, 8. Yet, direct and positive as this promise was, the Lord did not bring them into that land, but destroyed them for their disobedience. AERS 340.1

Again, it was said to Pharaoh: “Thus saith the Lord, Israel is my son, even my first-born. And I say unto thee, Let my son go, that he may serve me; and if thou refuse to let him go, behold, I will slay thy son, even thy first-born.” Exodus 4:22, 23. The first-born was the highly-prized and beloved. Yet on the institution of the Passover, they would have been destroyed with the first-born of Egypt, if they had not remained in their houses and sprinkled the blood on their door-posts; and were afterwards destroyed as noticed above. This teaches us that God’s chosen—his first-born, will continue to enjoy his favor only on condition of continued obedience. The conditional nature of his gracious promises is shown by his word through Jeremiah, wherein he commanded Israel to obey him, saying: “That I may perform the oath which I have sworn unto your fathers.” Jeremiah 11:3-5. And again, where he has shown the fixed principle upon which he fulfills his promises and threatenings. “At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy; if that nation against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it; if it do evil in my sight, that it obey not my voice, then I will repent of the good wherewith I said I would benefit them.” Jeremiah 18:7-10. And this is true not only of nations, but of individuals. Thus the Lord said to Eli: “I said indeed that thy house and the house of thy father should walk before me forever; but now the Lord saith, Be it far from me; for them that honor me I will honor, and they that despise me shall be lightly esteemed.” 1 Samuel 2:30. AERS 341.1

It is argued that he that has an interest in the Saviour cannot or will not lose it. See what our Lord himself says: “I am the vine, ye are the branches.... If a man abide not in me, he is cast forth as a branch, and is withered.” John 15:5, 6; and in verse 2: “Every branch in me that beareth not fruit he taketh away.” This completely overthrows that doctrine which affirms that if any one be in Christ by faith he cannot be taken away. He may “depart from the faith.” It is urged, and with truth, that none can pluck them out of his hand. But this supposes that they “bear fruit,” or continue faithful. He that endures to the end shall be saved. As the Jews were rejected because of their unfaithfulness, so Paul says to the Gentile converts, who, by faith, were grafted into the good olive tree, they must continue faithful or they should be cut off also. According to the unconditional personal election scheme, there could be no danger of it, and if so, the warning of the apostle was deceptive. He says also that they in whom the Spirit of God dwells, which can refer only to accepted believers, are the temple of God; and if they defile the temple of God, that is, themselves or their own bodies, God shall destroy them. And Peter affirms that some shall arise in the church who shall deny the Lord that bought them, and bring upon themselves swift destruction. 2 Peter 2:1. AERS 342.1

Again, it is said we are chosen in him before the foundation of the world. But all must admit that there is a time when we become Christ’s, come into him, etc. “As many of you as have been baptized into Christ have put on Christ.” We are also said to receive Christ by faith. So it is evident that we are not “in Christ” before we have faith—before we have put him on. Prior to that event, we were the “children of wrath, even as others.” Ephesians 2:3. That we are personally and unconditionally elected before the foundation of the world cannot, therefore, be the sense of that scripture. Jesus Christ was the one chosen—“the elect”—to be the Author of salvation to all who believe and obey; and all who receive him and put him on, or are baptized into him, become one with him, members of his body; and, of course, are partakers of his privileges and his election. That the election was a prior event is admitted; but that we have any part in it before we become members of Christ’s body is denied. The choice is of Christ, and through him all that are “in him;” but, personally, does not reach them that are out of him, children of wrath, as we were all by nature. With this view, we see the reasonableness of Peter’s exhortation to make our calling and election sure, 2 Peter 1:10; but with the Calvinistic view, it cannot be made to appear reasonable. And so of all the exhortations and threatenings in the Bible; if man is not free to choose or refuse, to obtain through obedience or lose through disobedience, they cannot be what they purport to be. AERS 343.1

The truth on this subject we chiefly rest on the difference between the death of Christ, and the Atonement, to the argument on which we refer the reader. AERS 344.1