The Extent of the Atonement, Part 2 -- By: Paul Martin Henebury

Journal: Conservative Theological Journal
Volume: CTJ 09:27 (Aug 2005)
Article: The Extent of the Atonement, Part 2
Author: Paul Martin Henebury


The Extent of the Atonement, Part 2

Paul Martin Henebury

Assitant Professor of Theology and Apologetics
Tyndale Seminary

Abstract

Intimately entwined within the question as to the extent of Christ’s death on the Cross is the discussion concerning what this event actually achieved. In other words, what was its purpose? The author proves, by means of logic and a proper exegesis of the relevant passages, that Jesus died for every individual, yet that does not inevitably lead to the conclusion that all will be saved.

In the last issue of the CTJ, the author defined the terms, considered a few Bible passages, and explained Limited Atonement. In this article he examines some passages that defend Unlimited Atonement.

Letting God Speak Plainly

Reformed Theology has been rightly criticized for its forcing unwilling scriptures to say something quite other than what they appear to say. They revert to a theologically biased hermeneutic when it suits them to do so. Below we shall list some of the most straightforward verses pertaining to the atonement, verses which pose real difficulties for Limited Redemptionists (LR’s) if they are allowed their normal meanings. Our method here will be to give the text, then give the plain sense, and then compare it with the novel interpretations offered by the limited redemptionists.

1 Timothy 4:10

For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe.

In this text we see that God is identified as the Savior of all men in a general sense, but of believers in particular. The only way this could be true is if \ht provision was made for the salvation for every man, but the

application comes only to them that believe.1 This further shores up the thought of universal redemption taught throughout the Pastoral Epistles. Five-Point Calvinists must reject the plain sense of this and other verses in order that they may keep limited atonement: For instance, in 1 Timothy 4:10, Reformed interpreters have tended to construe the Greek word for “Savior” (soter) as meaning “Preserver.” Not only does this seem like a forced interpretation at first sight, it becomes a very suspicious one when it is understood that the word never means “Preserver” elsewhere in the NT! It takes great skill and a fertile imagination to make this verse say anything other than what it says. But here is John Gill to show us how it is done:

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