Many, but Not All
For whom did Christ die? Here is the question of the extent of Christ’s substitutionary atonement. Did He die for all people, and all people are saved, as the Universalist says? Did He die for all people, but with the condition that in order to make Christ’s death efficacious, one must generate faith in Him? Or as we believe, Christ died for His people (Is 53:8; Lk 1:68; Mt 1:21); His church (Eph 5:25); His sheep (Jn 10:11, 14-15, 26–29); that is, all that the Father gave Him (Jn 6:37; Jn 17:2, 6, 24).
There is one helpful term that supports a particular redemption by Christ, the Redeemer. It limits the number for whom Christ died, as being less than all people without exception. The limitation on the atonement is established in God’s sovereign election, where He used His free will in eternity past to choose a people for His own possession (Rom 11:5; Rev 13:8; 17:8). The term we will survey is, “many,” which again sits in distinction from “all” without exception. Simply put, Christ died for many, but not all people.
First, in Isaiah 53:11 we read prophetically of the Messiah, “By His knowledge the Righteous One, My Servant will justify the many, as He will bear their iniquities.” Christ, the Lamb of God, bore our sins in His body on the cross (Jn 1:29; 1 Pet 2:24).
Second, Christ Jesus preached Himself, saying, ”just as the Son of Man did not come to be served, but to serve and give Himself a ransom for many (Mt 20:28).
Third, the Lord established His remembrance supper, to be celebrated by the church, until He comes again, saying, “And when He had taken a cup and given thanks, He gave it to them, saying, “Drink from it all of you, 28 for this is My blood of the covenant which is poured out for many for the forgiveness of sins (Mt 26:27–28).
Fourth, the writer of Hebrews explains Christ’s atoning death, “so Christ also, having been offered once to bear the sins of many shall appear a second time for salvation, without reference to sin, to those who eagerly await Him (Heb 9:28).
Finally, in Romans 5:19, the apostle Paul contrasts the first Adam and Christ, the second Adam, writing, “even so through the obedience of One the many will be made righteous.”
In points one and five, we learned that justification, God’s declaration of “not guilty” is for many, but not all people. In point two, we are privy to learn of Christ’s ransom payment to God’s Law. Not all people are set free from the obligation to keep God’s Law with perfect obedience. Many have been set free by Christ (Gal 5:1).
Many, but not all, are under the blood of the covenant, receiving the forgiveness of sins (point 3), because Christ offered Himself, bearing the sins of many (point 4), but not all.
In conclusion, we are blessed to learn the truth of the limited nature of Jesus Christ’s substitutionary, atoning death on the cross. Although we do not know the number of the many, we are confident in our all-knowing, electing God, who promises to lose not one of His own (Jn 10:29; Rom 8:35–39; 2 Tim 2:19).
We believe that these five passages provide further supporting evidence, from Scripture, to buttress the case for the doctrine of particular redemption/limited atonement. Therefore, we are rightfully positioned to reject the error of general/universal atonement.
Jesus Christ died on the cross, bearing the sins, forgiving the sins, ransoming, justifying, thus, making many righteous. He is bringing many sons to glory, and we can rejoice, for as many as received Him, He gave them the right to become children of God.
David Norczyk
Spokane Valley, Washington
September 12, 2021
