DOES ALL MEN REALLY MEAN ALL

DOES ALL MEN REALLY MEAN ALL?

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January 17, 2000 (Fundamental Baptist Information Service, P.O. Box 610368, Port Huron, MI 48061-0368, fbns@wayoflife.org) - The following is by George Zeller, Associate Pastor, Middletown Bible Church, 349 East Street, Middletown, CT 06457. 203-346-0907 (voice), georgezeller@juno.com (e-mail)

How should the universal terms of the Bible be understood? Those who hold to a limited atonement tell us that "world" (John 3:16; 2 Cor. 5:19; John 6:51) does not really mean "world" and that "the whole world" (1 John 2:2) does not really mean "the whole world." Furthermore they insist that "all" (1 Tim. 2:6) does not really men "all" and that "all men" (1 Tim. 2:4) does not really mean "all men" and that "every man" (Heb. 2:9) does not really mean "every man" and that "us all" (Isa. 53:6) does not really mean "us all."

Sir Robert Anderson has written the following: "In the early years of my Christian life I was greatly perplexed and distressed by the supposition that the plain and simple words of such Scriptures as John 3:16; 1 John 2:2; 1 Timothy 2:6 were not true, save in a cryptic sense understood only by the initiated. For, I was told, the over-shadowing truth of Divine sovereignty in election barred our taking them literally. But half a century ago a friend of those days-the late Dr. Horatius Bonar-delivered me from this strangely prevalent error. He taught me that truths may seem to us irreconcilable only because our finite minds cannot understand the Infinite; and we must never allow our faulty apprehension of the eternal counsels of God to hinder unquestioning faith in the words of Holy Scripture."

Dispensationalists have endeavored to follow this rule of Biblical interpretation: When the plain sense makes good sense seek no other sense lest it result in nonsense! But others have abandoned a literal approach when it comes to certain areas of Scripture. Limited redemptionists, for example, seem to have followed another rule: When the plain sense contradicts our theological system seek some other sense lest we end up contradicting our particular brand of Calvinism.

Over three hundred years ago Richard Baxter wrote the following:

"When God telleth us as plain as can be spoken, that Christ died for and tasted death for every man, men will deny it, and to that end subvert the plain sense of the words, merely because they cannot see how this can stand with Christ’s damning men, and with his special Love to his chosen. It is not hard to see the fair and harmonious consistency: But what if you cannot see how two plain Truths of the Gospel should agree? Will you therefore deny one of them when both are plain? Is not that in high pride to prefer your own understandings before the wisdom of the Spirit of God, who indicted the Scriptures? Should not a humble man rather say, doubtless both are true though I cannot reconcile them. So others will deny these plain truths, because they think that [All that Christ died for are certainly Justified and Saved: For whomsoever he died and satisfied Justice for, them he procured Faith to Believe in him: God cannot justly punish those whom Christ hath satisfied for, etc.] But doth the Scripture speak all these or any of these opinions of theirs, as plainly as it saith that Christ died for all and every man? Doth it say, as plainly any where that he died not for all? Doth it any where except any one man, and say Christ died not for him? Doth it say any where that he died only for his Sheep, or his Elect, and exclude the Non-Elect? There is no such word in all the Bible; Should not then the certain truths and the plain texts be the Standard to the uncertain points, and obscure texts?"

Richard Baxter then skilfully applied these principles to the case at hand:

"Now I would know of any man, would you believe that Christ died for all men if the Scripture plainly speak it? If you would, do but tell me, what words can you devise or would you wish more plain for it than are there used? Is it not enough that Christ is called the Saviour of the World? You’ll say, but is it of the whole World? Yes, it saith, He is the propitiation for the sins of the whole World. Will you say, but it is not for All men in the World? Yes it saith he died for All men, as well as for all the World. But will you say, it saith not for every man? Yes it doth say, he tasted death for every man. But you may say, It means all the Elect, if it said so of any Non-Elect I would believe. Yes, it speaks of those that denied the Lord that bought them, and bring upon themselves swift destruction. And yet all this seems nothing to men prejudiced."

I knew of a man who was not committed to the belief that Christ died for all men and yet he made this remarkable concession: "If Christ really did die for all men, then I don’t know how the Bible could say it any clearer than it does." How true! This same man later embraced the doctrine of unlimited atonement because he could not deny the clear and plain statements of Scripture.
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Pastor Zeller has a helpful 28-page paper entitled "FOR WHOM DID CHRIST DIE?" He has recently revised it with from two significant classic works on this issue: "The Extent of the Atonement" (1882) by James Morison and "Universal Redemption o f Mankind" (1694) by Richard Baxter. For a copy contact Pastor George Zeller, Middletown Bible Church, 349 East Street, Middletown, CT 06457. 203-346-0907 (voice), georgezeller@juno.com (e-mail). Please include a gift to help with the expenses.