For whom did Christ die?

What Christian’s believe and how they have come to understand what the Bible teaches isn’t always shaped purely by Scripture. The Ancient Greek influence of Gnosticism has had a profound and enduring effect on Christian thought. Indeed, that may be the case in needing to ask the question, “For whom did Christ die?”

This question often gets raised in the broader context of popular teachings by prominent Christian preachers and philosophers from the past. For example, one’s conclusion that Scripture advocates for a “limited atonement” of man (e.g. Christ only died for some) would be a natural, almost forced, conclusion if you already believed that only some were eligible (“Unconditional Election”) to be saved by God.

So, how does Scripture quantify those for whom Christ died?

T-U-L-I-P

A popularly recognized pneumatic representing the “pillars” of John Calvin’s teaching.

T - Total depravity

(aka “total inability”) Every person that is enslaved to sin as a result of the fall of man and further, is not inclined to love God. Instead, man’s nature is to reject the rule of God and serve themselves. As a result, no human has the moral capacity to choose to obey God for spiritual salvation. Their sin (“depravity”) affects every part of them (“total”). Calvin’s “total depravity” doctrine is based on his interpretation of Augustine’s definition of Original Sin.

U - Unconditional election

From the beginning, God chose individuals that he would call his own. This was not based on any foreseen virtue, merit, or faith in those people. Instead, his selection is unconditional (e.g. unilateral) and based only on his mercy. He extends mercy and salvation in Christ Jesus to those chosen (the “elect”). Those not chosen are separated from him because of their sins, receiving his wrath.

L - Limited atonement

(aka “particular redemption” or “definite atonement” or “particular atonement”) Because of God’s complete sovereignty over man, the sins of the elect – and only the elect – were atoned for by Jesus’ death.

I - Irresistible grace

(aka “efficacious grace”) God’s saving grace is effectually applied to those whom he has determined to save (that is, the elect). By his sovereignty, he overcomes any resistance to obeying the call of the gospel, bringing them to a saving faith. After all, he has purposed this from the beginning (“Unconditional election”). Here a distinction is made with the Holy Spirit’s “outward call” (preaching of the Gospel) that goes to all (elect and non-elect). It is only this “outward call” that can be rejected by sinners, whereas the “inward call” (or “effectual call”) of the Holy Spirit’s saving grace cannot be rejected (e.g “irresistible”).

P - Perseverance of the saints

(aka “perseverance of God with the saints” and “preservation of the believing”) God’s sovereignty precludes any that have received his “inward call” to be lost. These “elect” will definitively be saved.

How Scripture answers "For whom did Christ die?"

Jesus died for all mankind – everyone^3,11, the world/universe^1,4,6,10, all people^2,8, the unrighteous⁵ – different ways to say the same thing. Scripture teaches the full atonement of Christ. Since God “so loved the world”¹ and wants all to be saved^9,13, why would he send his only son to die for just some? He wouldn’t, which is just as Jesus states¹, Paul states^2,8, Peter states ⁵, and John states^4,6,11 — all quite plainly.

There are two clear truths taught in all of these passages: (1) Jesus Christ came for all in order to save all^{1,2,3,4,5,6,7,8,9}, and (2) not all will obey^{1,2,4,6,8,10,11,12,13} necessarily inferring man’s free will. The two are mutually exclusive Bible facts; both truths can and do exist at the same time.

Further Study if you're interested...

An inspiration for this question was provided by this argument FOR limited atonement on the prominent The Gospel Coalition site. While some Scripture is used, there is mostly commentary and no opportunity for public comment. They do note that one passage⁶ admittedly gives “people fits [that hold to limited atonement] when understanding what John is talking about.” Mr. Raymond then goes on to redefine “world” as if it were only referring to “nations” (e.g. Gentiles) in order to make it fit. While they mention the one passage⁶ that gives them fits, there are several others not mentioned^8,11,13 that should also give fits to those that trying to hold to a “limited atonement” doctrine. It’s a great example of why the any/only/all rule is so important and yet another example of scripture weighting and where it can lead.

Answer built on scripture-blocks below

1

John 3:16-21

For God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life. For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. Whoever believes in him is not condemned, but whoever does not believe is condemned already, because he has not believed in the name of the only Son of God. And this is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil. For everyone who does wicked things hates the light and does not come to the light, lest his works should be exposed. But whoever does what is true comes to the light, so that it may be clearly seen that his works have been carried out in God.

What does it say?

God loved the world so much that He offered His Son, that whoever would believe in Him would not die but have eternal life. God sent Him because He wants all to be saved through Him. If anyone believes in the only Son of God, they will not die. But if they refuse, they are dead already. The judgement is the light coming into the world and people clinging to the darkness instead because they practice evil. Those practicing evil will stay in darkness so they won’t be exposed by the light. But those that practice righteousness come to the light so that they what they do is easily seen to be of God.

What is the context?

Nicodemus, a pharisee, has come to Jesus at night acknowledging that Jesus is from God because of His miracles (vs 2). Jesus responds by telling him a truth, “unless one is born again he cannot see the kingdom of God,” and concluding with this well-known passage.

How does it apply here?

God loved the world (Gr: “kosmos” – universe, inhabitants of the earth) so He sent his son “in order that the world might be saved through him.” Jesus is clear that the gift/grace of God was for the world, but only those that “believe” and “does what is true” will receive the gift.

2

2 Corinthians 5:14-15

For the love of Christ controls us, because we have concluded this: that one has died for all, therefore all have died; and he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised.

What does it say?

Christ’s love controls us because we have believed that He died for all since all are dead [in their sins]. He died and was raised for everyone that no longer lives for themself but lives for Him.

What is the context?

Paul is speaking of the temporary state the Christian finds themself in – yearning to be “further clothed” but still in this “tent” in which we “groan” to be with Him (vss 1-4). His encouragement is to be reconciled to God through Christ and the “ministry of reconciliation” that he preaches (vss 16-20).

How does it apply here?

Paul makes a clear distinction between two groups: (1) the “all” – who Jesus died for, and (2) “those who live” – the ones that no longer live for themselves (e.g. believe and accept Christ).

!! scripture-block context extra important here !!

He goes on to say that “in Christ, God was reconciling the world to himself” through the “ministry of reconciliation [gospel]” (vs 18) and concludes, “We implore you on behalf of Christ, be reconciled to God” (vs 20).

3

Hebrews 2:9

But we see him who for a little while was made lower than the angels, namely Jesus, crowned with glory and honor because of the suffering of death, so that by the grace of God he might taste death for everyone.

What does it say?

But we see that Jesus, who was crowned with glory and honor because of His suffering and death, was made lower than the angels for a time, in order that by God’s grace He might taste death for everyone.

What is the context?

The writer is concluding his introductory argument of Jesus’ supremacy over all of those messengers that for the Jew have come before. Specifically, he has contrasted Jesus against the prophets and angels by “calling forward” and interpreting several Old Testament prophecies and sayings.

How does it apply here?

Jesus tasted death for everyone (Gr: all, all things, every, the whole).

4

1 John 4:13-15

By this we know that we abide in him and he in us, because he has given us of his Spirit. And we have seen and testify that the Father has sent his Son to be the Savior of the world. Whoever confesses that Jesus is the Son of God, God abides in him, and he in God.

What does it say?

We know that we dwell in him and he in us because he has given us his [Holy] Spirit. We [apostles] have seen and testify that the Father sent his Son to be the Savior of the world. Whoever confesses that Jesus is the Son of God, God abides in him and he in God.

What is the context?

John is arguing that Christians are to love each other since “God is love” (vs 15) and He “loved us first” (vs 19). He goes on to say that we know we love (or are loving) our brethren “whenever we love God and obey his commandments” (5:2).

How does it apply here?

John is virtually repeating what Jesus said¹. God sent his son to “be the Savior of the world” and whoever confesses Him will abide with Him (through the Holy Spirit).

5

1 Peter 3:18

For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit,

What does it say?

For Christ, the righteous one, also suffered once for sins of the unrighteous so that he could bring us to God. As such, we are put to death the flesh but made alive in the spirit.

What is the context?

Peter’s letter of encouragement to the “elect” scattered throughout the region who were facing great persecution for their faith. Here he is telling them to “not be surprised” (vs 12) with trials/suffering and reminding them of the glory that it brings, as it did with Christ.

How does it apply here?

The righteous (one, that is Jesus) died for the unrighteous (or all/everyone, since all have sinned).

6

1 John 2:2-3

He is the propitiation for our sins, and not for ours only but also for the sins of the whole world. And by this we know that we have come to know him, if we keep his commandments.

What does it say?

He [Christ] is the atonement for our sins, and not ours only but also for the sins of the whole world. And if we keep his commandments, we come to know him and his atonement.

What is the context?

John, in his letter to brethren, makes refrain after refrain for them to continue to “walk in the light”. In the first chapter he states it as, “If we say we have fellowship with him while we walk in darkness, we lie and do not practice the truth” (1:6). John emphasizes here and throughout our “walk” to be in accordance with Jesus’ word and His walk (vs 6).

How does it apply here?

The apostle John makes it clear that Jesus was the atonement (the Greek word for propitiation) for the sins of the universe/all mankind (the meaning of Greek word for world – “kosmos”). The distinction is drawn with those that “have come to know him” through obedience.

BTW, it should be noted that the Greek word used for world (“kosmos”) is not the Greek word “goy” (e.g. nations). The former means universe or all mankind. The latter is used prominently throughout Scripture (primarily Old Testament) to contrast Jew from Gentile (e.g. nations or “goy”) and later to emphasize (New Testament) the joining of Jew and Gentile in Christ.

7

Matthew 11:28-30

Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.

What does it say?

Come to me [Jesus], all who are troubled and weighed down and I will give you rest. Submit under me and learn from me, for I am gentle and meek, and you will find rest for your souls. Submitting to me and my requirements is not difficult.

What is the context?

Later in Jesus’ ministry when his cousin John the Baptist has been imprisoned (vs 2) before his death. “Then he began to denounce the cities where most of his mighty works had been done, because they did not repent.” (vs 20)

Matthew’s is the only account (11:20-30).

How does it apply here?

Jesus invites all that are burdened [with sin] to come to him in submission and obedience.

10

John 17:18-19

As you sent me into the world, so I have sent them into the world. And for their sake I consecrate myself, that they also may be sanctified in truth.

What does it say?

Just as you [God] sent me into the world, I have sent them [apostles] into the world. For their sake, I dedicate myself so that they also may be set apart in/by your Word.

What is the context?

Jesus’ prayer (sometimes referred to as “The High Priestly Prayer”) before being turned over to the Jewish authorities to be crucified. In this section beginning with verse 6, He prays for His disciples but particularly it seems for the apostles and their special mission to “go to all the world and preach” (Mk 16:15).

How does it apply here?

God sent Jesus “into the world” (“kosmos”⁶) and Jesus sent His apostles “into the world” but not all the world is “sanctified”. Only those that believe and obey “in truth.”

11

John 1:11-13

He came to his own, and his own people did not receive him. But to all who did receive him, who believed in his name, he gave the right to become children of God, who were born, not of blood nor of the will of the flesh nor of the will of man, but of God.

What does it say?

He [Jesus] came to His own people, but they did not receive Him. However, anyone that did — by believing in Him as the Christ — He gave the right to become a child of God, having been born again, not of blood or of carnal things or of man’s ability, but of God.

What is the context?

The beginning of John’s testimony of the things he witnessed about Jesus’ time on earth. He elaborates on Jesus, the Son of God’s, manifestation in the flesh (vs 14).

How does it apply here?

John states clearly that Jesus was “the light, which enlightens everybody” (vs 9), but that out of the world (vs 10), only some will “receive” Jesus. He came first to His own Hebrew people but He was largely rejected (however, not completely).

13

Matthew 18:12-14

What do you think? If a man has a hundred sheep, and one of them has gone astray, does he not leave the ninety-nine on the mountains and go in search of the one that went astray? And if he finds it, truly, I say to you, he rejoices over it more than over the ninety-nine that never went astray. So it is not the will of my Father who is in heaven that one of these little ones should perish.

What does it say?

What do you think? If someone has 100 sheep and one goes astray, does he not leave the 99 in search of the one? And if he finds it, does he not rejoice over the 1 more than the 99 that never left? So it is the will of My Father in heaven that not one of these little ones should perish.

What is the context?

The disciples have approached Jesus asking about who will be the greatest in the kingdom (vs 1). Jesus responds by illustrating the preciousness and innocence of one believing soul (vss 2-5) and the seriousness and very real threat of temptation (vss 6-9), before coming back to His example of a little child (vs 10) and another illustration using sheep.

How does it apply here?

Jesus states that it’s God’s will that not a single person should perish with an illustration of a sheepfold and the fact that “one of them has gone astray”.

!! scripture-block context extra important here !!

Based on what precedes, it’s clear that Jesus is warning His disciple of the reality and danger of those that might tempt and thwart the faith of more vulnerable believers.

end of scripture-blocks; go back to the answer

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