The Arminian Heresy of Universal Atonement
Rev. Angus Stewart
Many today believe and teach the Arminian heresy of
universal atonement. The Synod of Dordt (1618-19), the most
international assembly of Reformed Protestants, declares that Christ
redeemed the elect "and those only" (II:8) and that those who
teach that He died for everybody speak "contemptuously of the death
of Christ" and "bring again out of hell the Pelagian
error" (II:R:3). The Westminster Confession of Faith (1647)
states, "Neither are any other redeemed by Christ ... but the elect
only" (3:6). This article was included in the Congregational Savoy
Declaration (1658) and in the Baptist Confession (1689).
A universal atonement means that Christ must have
died for Esau whom God hated (Rom. 9:13); Judas, "the son of
perdition" (John 17:12); and Antichrist, the "man of sin"
(II Thess. 2:3); as well as the whore, the false church (Rev. 17:1-2);
those who commit the unpardonable sin (Matt. 12:32); and those who never
hear the Word (Ps. 147:19-20) or are already in Hell. Is this consistent
with the infinite power, wisdom and holiness of God?
A universal atonement means that Christ merely makes
salvation possible and thus it denies that His death actually
saves. The Bible, however, declares that Christ delivered (Heb.
2:15), reconciled (Rom. 5:10), redeemed and ransomed
(Gal. 3:13), and justified His people "by his blood"
(Rom. 5:9). If Jesus paid the price for everybody head for head and some
perish in Hell, then His atonement does not save all—or even most of
those—for whom it was made. How can Christ be "satisfied" in
His atonement (Isa. 53:10), if millions perish for whom He shed His
blood? Then too Christ’s death is not substitutionary, for if
He took the punishment of the reprobate, why are they judged? If some
for whom Christ died go to Hell, then God punishes their sins twice,
once on Christ and once on them. Is this consistent with the infinite
justice and righteousness of God? How can some whom Christ reconciled,
and for whom there is no condemnation (Rom. 8:34), dwell forever in
Hell?
Listen to John Wesley, an advocate of universal, ineffectual
atonement: "What! Can the blood of Christ burn in hell? … I
answer, ... If the oracles of God are true, one who was purchased by the
blood of Christ may go thither. For he that was sanctified by the blood
of Christ was purchased by the blood of Christ. But one who was
sanctified by the blood of Christ may nevertheless go to hell; may fall
under that fiery indignation which shall for ever devour the
adversaries" (The Works of John Wesley [Grand Rapids: Baker,
1996], vol. 10, p. 297).
The Scriptures teach that Christ died for His "people"
(Matt. 1:21) and His "friends" (John 15:13). He ransomed
"his seed" (Isa. 53:10) and not the seed of the serpent (Gen.
3:15); His "sons," "children" and
"brethren" (Heb. 2:10-14) and not "bastards"
(Heb.12:8); His sheep (John 10:11) and not the goats (Matt. 25:33); His
church (Eph. 5:25) and not the "synagogue of Satan" (Rev.
3:9); and the "many" (Matt. 26:28) and not everybody head for
head.
Many make the fundamental exegetical error of
taking the word "world" (Greek: kosmos) to mean
"everybody head for head" in John 1:29, 3:16 and I John 2:2.
Charles Spurgeon noted that nowhere in the Bible does "world"
have this meaning. I challenge anyone to find one Biblical verse where
"world" means "everybody head for head," and then
prove that it has this meaning in a text teaching the extent of
Christ’s atonement. Kosmos can mean the universe (Acts 17:24)
or the Roman world (Col. 1:6) or the evil world system (John 12:31) or
the reprobate (John 17:9) or the elect (John 4:42; 6:33; II Cor. 5:19)
etc. The context is vital in explaining the Word, according to the great
Reformation principle: Scripture interprets Scripture.
Just hours before the cross and with a view to His
atoning death, Christ says, "I pray not for the world, but
for them which thou hast given me" (John 17:9). If Jesus did not do
a lesser thing (pray for the reprobate world), how could He do a
greater thing (die for the reprobate world)? If Christ did not
pray for the ungodly world (one aspect of His priestly work), is it
possible that He died for the ungodly world (the other aspect of His
priestly work)? Moreover, Christ prays on the basis of His work
of redemption. Therefore if Christ did not pray for the reprobate world,
it is because He did not purchase salvation for them. Christ’s prayers
and atonement are not only particular—"for them which thou hast
given me"—but also exclusive, not "for the world."
"Having just received and read the articles
which you have written during January [2004], I congratulate you on
the very able defence you made of the doctrines of Grace and Faith of
God’s elect. I had just been thanking the visiting preacher to our
fellowship last Lord’s Day on his dealing with Election and
Particular Atonement in which he held to the Reformed tenets and had
mentioned to him the encouraging contact we have with yourselves in
Ballymena. It is indeed the same errors that raise their ugly heads in
our age as have been dealt with by the faithful fathers of the true
Church in their day. Thank you for standing firm as an example to the
little flock who feel themselves so beleaguered in this evil present
world. [From] an unworthy wretch saved by grace alone through faith
alone.” - England
